Methods of Badiuzzaman Sa’id Nursi to Understand Hadith in Kitab Rasail Al-Nur

The objective of the study is to analyze the method of Badiuzzaman Sa’id Nursi to understand Hadiths in Kitab Rasail Al-Nur . The hadiths are mostly related to aqidah, charity motivation, and confusion ( syubhat ) between the materialist group and ahl kitab in understanding the hadith. The hermeneutic approach of the qualitative method is employed in this study in which both the objective aspect (hadiths in the kitab of Rasail Al Nur) and the subjective aspect (the thought background of Said Nursi) are analyzed. The data of the study is the hadiths in the Kitab Rasail Al-Nur of Chapter One al-Kalimat , chapter two al-Maktubat , chapter three al-Lama’at , and chapter four Al-Syuat . Then the data is thematically analyzed by using the NVivo 12 and it is revealed that there are twelve methods of Said Nursi to understand hadiths in the book of Rasail Al-Nur, namely: i) Al-Din al-Imtihan (Religion is an exam); ii) Thabaqah Masāil al -Islamiyah (Various issues in Islam have different levels and positions); iii) Ma’lumat ‘ Ulamā Ahl al - Kitab (Information for ahl kitab Christians and Jews); iv) Al - Idraj (Insertion or Merging); v) Al - Ilhām (Inspiration); vi) Al - Amtsal (analogy); vii) Al - Tasybīhāt al - Balaghiyah (rhetorical parables); viii) Hikmah al - Ikhfa ’ (wisdom of hiding); ix) Wijhah al - Mas āil al - Imāniyah (some perspectives on some faith issues); x) Balaghah al - Irsyād (rhetoric art of giving guidance); xi) Al - Mutasyabihat (the resemblance); xii) Ikhtilaf Zawiyah al - Nazhar (different perspectives). The finding could be initial data for


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On the other hand, the appearance of the book Rasail An-Nur also has a very dark history, where this work was made by Said Nursi when he was exiled to Barla, Isparta in the interior of Turkey (Hastuti, 2016).The reason why Said Nursi was exiled to Barla was because of the response from the government and conservative scholars to Said Nursi's thoughts and activities which were considered controversial and could threaten the political and social stability of the community (Salih, 2021;Vahide, 2017).Therefore, after his arrest and imprisonment in 1911, in 1925 the government agreed to exile Said Nursi to the remote area of Barla, in the interior of Turkey, in order to keep Said Nursi away from the center of power in Istanbul and minimize the spread of his influence among the public (Interest, 2017).Therefore, this exile is also an important time for Said Nursi to be able to create an extraordinary and monumental work that can be the basis of his thoughts and teachings (Al-Roubaie & Alvi, 2017;Sempo & Khosim, 2020).
Rasail An-Nur is considered an influential work in the tradition of modern Islamic thought.He has influenced many followers and readers throughout the Muslim world.This work also became the foundation for the Nursi Movement, which emphasized a balanced, inclusive, and time-relevant understanding of Islam (Interest, 2015).Therefore, the author is interested in researching or studying in depth about Said Nursi's method in understanding the meaning and meaning of the Hadiths contained in the book Rasail An-Nur (Affandy &;Zulkifli, 2020;Shahran, 2010).

Fig 1. Analysis VOSviewer Keywords
Based on the results of VOSviewer's analysis of the title and abstract in the research article that examines the form of understanding of Sa'id Nursi in Kitab Rasail An-Nur, that this theme is not a new issue in the field of Islamic science.Where it can be seen that research on this has been studied since 2012 to 2020, while the research in question is international-scale research that has been indexed by Scopus.Kitab Rasail An-Nur is one of the popular works among Said Nursi's other works that discusses the interpretation of the Alquran and Syrah Hadith based on Said Nursi's understanding.
The researchers previously discussed the biogarafi of (life) Said Nursi from his study until known as Badiuzzaman who had extraordinary thoughts until he was arrested and exiled to a remote island which finally created a work entitled Rasail An-1 Nur, the book discusses (througt), (methodology), (reconciliation) Said Nursi in understanding the interpretation of the (Quran) in the book Ar-Rasail Nur and also Said Nursi has also expressed his thoughts in the fields of (politic), religion / belief (Faith), (Prophet).And the most famous is the study of how Said Nursi sees aspects of Islamic teachings can be applied or understood in accordance with the progress of the times (Environmental Sustainability), by trying to unite the thoughts of previous scholars and contemporary scholars by conducting dialogue between figures to look for problems and solutions.But what is interesting is that research on how Said Nursi's method in Understanding Hadith has not been researched until 2020, where most researchers previously discussed Said Nursi's method in understanding Quran interpretation.So it can be concluded that the research on Said Nursi's understanding of Hadith in Kitab Rasail An-Nur is research that has not been studied by researchers before or has been researched but has not been indexed by scopus.

Fig 2. Analysis VOSviewer Authors
Furthermore, based on VOSviewer's analysis of the author or Authors in a research article on the form of understanding Sa'id Nursi in Kitab Rasail An-Nur that the range of years is 2010 -2020.The results of the author's analysis here are the same as the research on the analysis of abstracts and titles, namely research articles indexed by Scopus.Furthermore, the development of the number of authors each year develops stably which can be seen from the claster of the color of the circle where the color distribution is almost the same.So it can be concluded that many research experts have begun to study this issue and will continue to improve for the next researchers.
1 Said Nursi's thoughts is still small.One of them is the results of research Machasin, (2005) who tried to collaborate Said Nursi's ideas on Sufistic discourse with the influence of Sufi figures or ideas, such as Ghazali, Abdul Qadir al-Jilani, and Imam Rabbani and where Nursi stood (Alqadsi, 2017;AlQodsi & Bidin, 2017).
Intensive research has previously been conducted by Vahide, (2017); Shahran, (2010); Alatas, (2010); Çaksen, (2022); Majeed, (2020) which elaborates Nursi's concepts of religious tolerance so as to form a plurality of religions.As for previous researchers who discussed the method of interpretation of Nursi in Al-Nur Leaflet (Syauqi, 2017;Islamiyah, 2013); Muflih, 2016); Noor et al., 2017).While there is still little study on Sa'id Nursi's method in understanding hadith in the book Rasāil al-Nūr.Therefore, the author is interested in researching the principles of understanding the Hadith Sa'id Nursi.

METHODS
This research uses Qualitative method Bartlett & Vavrus, (2016); Bolton, (2021); Gustafsson, (2017) with a Hermeneutic approach (Hermenuetics).According to Crowther et al., (2017) ;Kakkori, (2020) ;Shept, (2019) Hermeneutics is an approach or method of interpretation that interprets texts, cultures, and experiences that focuses on the process of interpretation, expression of meaning, and subjective understanding of the text or context under study.Therefore, in the Hermeneutics approach, the author analyzes from two aspects, namely the objective aspect (Hadith) and the subjective aspect (the background of Said Nursi's thought).Where in the process of finding objective data (Said Nursi's method in understanding and interpreting the Hadiths contained in Book Rasail An-Nur), the author also balances the process by analyzing from the subjective aspect (personal figure of Said Nursi), which is based on the form of thought that influenced Said Nursi in understanding the Hadith in the book of Rasail An-Nur (Affandy &;Zulkifli, 2020;Marble, 2007).
The source of data in this study is the hadiths contained in the Book Rasail An-Nur.Then the data is grouped by themes (Thematic Analysis) in accordance with the purpose and needs of research data.According to Clarke & Braun, (2018); Herzog et al., (2019) ;Neuendorf, (2019); Terry et al., (2017) Thematic analysis is one of the analytical techniques that researchers can use in analyzing the results of the analysis so that it can be seen clearly and easily understood by readers (Arifin et al., 2023;Engkizar et al., 2017).As for analyzing the theme, the author uses the NVvivo 12 Software analysis application.The use of NVvivo 12 Software analysis aims to make it easier for researchers to display research results (themes) (Crowe et al., 2011;Terry et al., 2017).

RESULT AND DISCUSSION
According to Said Nursi, Sunnah is a means to get closer to Allah (murāqabah al-Ilāhi) that can change simple habits (Abshatu al-Mu'āmalah al-'Urfi) Become Worship (Shamsuri et al., 2022;Wannes, 2019).Sa'id Nursi explained that for love for Allah through his Messenger are two relationships ijābiyah and salbiyyah which both have natījah of the two premises (Adeni & Alfandi, 2023).He said, "If you love God then you must follow his beloved (ijābi), and if there is none Ittiba' (follow the Prophet) then it is not called love to Allah (Salbi)."According to the author, in Sa'id Nursi's view there is an absolute requirement for Murāqabah to Allah, that is, follow the Sunnah.By definition, Sa'id Nursi's view of the Sunnah is the same as that of the Hadith scholars.This can be proved in his book al-Sunnah al-Nabawiyah he says: 100 " ‫ان‬ ‫ا‬ ‫ثالثة‬ ‫كذاكل‬ ‫يه‬ ‫الثالثة‬ ‫الاقسام‬ ‫وهذه‬ ‫اهل‬ ‫احو‬ ‫و‬ ‫افعاهل‬ ‫و‬ ‫اهل‬ ‫اقو‬ ‫يه‬ ‫منابغ‬ ‫ثالثة‬ ‫الاعظم‬ ‫هللا‬ ‫رسول‬ ‫نة‬ ‫لس‬ ‫ال‬ ‫و‬ ‫ائض‬ ‫الفر‬ : ‫اقسام‬ " ‫عادته‬ ‫و‬ ‫افل‬ ‫نو‬ It means: "That the sunnah of the Messenger is found in three sources, namely words, deeds, and ahwal Rasul.These three matters are also divided into three, namely: fardhu, nawafil, and the habits of the Prophet".Furthermore, Said Nursi also gave views on the Hadith of Mutawatir and Sunday.According to him, the Mutawatir hadith is a hadith whose position is undoubted and convincing.According to Islamiyah, (2013) The hadith mutawatir is divided in two.First, which is sukuti, that is, showing an attitude of acceptance in a way that is not discussed and questioned.Thus, their silence shows that the events they heard were indeed true (Machasin, 2005).Second, their agreement is jointly related to the information available although the history varies (Saleh &;Permana, 2019).That is, in general, the incident is mutawatir in terms of eating where it gives birth to beliefs and is not affected by differences in the form of history (Michel, 2015;Noor & Latif, 2012).
As for the Sunday Hadits, Sa'id Nursi gives the same evidence as the majority of Hadith scholars where the position of hadits Sunday as a dalil in blasphemy.In fact, in this consolation Sa'id Nursi is taqlid to the scholars Jarh of Ta'dīl and the scholars of hadith who have six books (Al-Kutub al-Sittah) (Ihsan et al., 2022;Rahim, 2017).Therefore Sa'id Nursi is a scholar mutawassith (moderate) in judging a hadith.This is evidenced when Sa'id Nursi criticized Ibn Jauzi's excessive attitude in dealing with the law of one hadith excessively, such as his comments to Ibn Jauzi in understanding hadith maud'u.He commented, "Hadith maud'u are words that are not from the Prophet Muhammad (peace be upon him); but it means that the hadith is vanity or corrupt."(Sempo & Khosim, 2020;Syauqi, 2017).
Likewise, when Said Nursi understood the Hadiths summarized in the book of Rasail An-Nur, he argued that the hadiths contained in the book were included in the Musykil Hadith (Islamiyah, 2013;Michel, 2015).According to Said Nursi, Musykil Hadith is a Hadith whose meaning is not yet clear due to the existence of Majaz (parable), Isra'iliyyat, KemutasyabihanHadith Mudraj, expert understanding Kasyaf which is wrong, and understanding from different scientific backgrounds.The motive for the emergence of this understanding is based on the scholars who end the Hadith, where a Hadith can be said to be Saheeh or Dhaif only seen from sanad, without looking at the aspect of Matn Hadith (Baihaqi, 2016;Shamsuri et al., 2022).Therefore, Said Nursi also tried to understand the Musykil Hadith to focus on exploring the wisdom contained in it rather than debating whether this hadith is shahih or not.
For this reason, there are four concepts of Said Nursi in assessing and also understanding the Musykil Hadith including: first, focus more on paying attention to context Matn Hadith than criticism of sanad.Second not hastily judging a hadith to be a false Hadith or Mardud (rejected) even denies the Hadith of Musykil which because the hadith is contrary to human reason.Third in understanding Hadith Musykil Must look at it from different points of view.Fourth, the purpose of understanding the Hadith of Musykil is to explore its wisdom (Islamiyah, 2013;Marble, 2007;Sempo & Khosim, 2020;Turner, 2008).

Said Nursi's Methods in Understanding Hadith in Kitab Rasail An-Nur
As found in the book Rasāil al-Nūr, the author finds the word al-Ushūlu fi Fahmi al-Ahādistin al-Nabawiyyah which literally means "principles in understanding the Hadiths of the Prophet Muhammad (SAW)".Based on Sa'id Nursi's understanding of hadith, the 1 author will focus on discussing several volumes of the book of Rasail An-Nur, namely in volume one al-Kalimāt, volume two al-Maktubāt, volume three al-Lama'āt, and volume four Al-Shuāt.
As for the four volumes of Kitab Rasail An-Nur, the author found 12 (twelve) methods of Said Nursi in understanding Hadith.The method talks about how to overcome problems around creed, motivation to worship and confusion (syubhāt) materialist thinking in understanding the Hadith Musykil.To make it easier, the author will describe 12 methods of Sa'id Nursi in understanding Hadith in Kitab Rasail An-Nur: or challenges, while in carrying out these challenges or tests humans are given the ability to think (Marble, 2007;Muflih, 2016).Where in the book Rasail An-Nur He explained a number of events that will be witnessed by humans in the future but with vague and difficult to understand explanations, and not necessarily easy to believe.The book explains that "if the signs of the end are explained as axiomatic so that man must confess them, then in such a condition there is no difference between charcoal and diamond, the secret of God's assignment and the results of the trials are in vain".The truth is that if Allah Almighty tells mankind about all the doomsday matters of the event as a whole, then what will happen is that people will find it difficult to believe and sort out which news is genuine and which news is only made up by humans.
Then the quote about "the test is in vain" is the absence of human effort as a thinking being to study and find the true truth that has been explained in the Qur'an and Hadith (Ihsan et al., 2022;Wannes, 2019).
The hadith that explains the signs of the great apocalypse include the appearance of al-Mahdi and al-Sufyani.As among these hadiths, there are many opposing legal views due to the diversity of history.But Said Nursi was able to digest this with logic followed by ihktiyār others to choose (Adeni &;Alfandi, 2023).From the above, in this first method, Sa'id Nursi explains that the hadith on the subject of al-Mahdi and al-Sufyani belongs to the hadith 'alamātu al-Sā'ah (signs of the doomsday), where each other supports each other and each other becomes al-Tawāabi' and Shawāhid For others, the law of blasphemy is indisputable even though the legal status of the hadith varies.
Thabaqah Masāil al-Islāmiyah.(Islamic issues have a number of levels and positions.)In the aspect of Aqidah, when a postulate requires a strong proposition (burhān qoth'i) then the solution is simply to be convinced by strong conjecture (Ghalabah al-Zhan), and an attitude of acceptance without rejection (Al-taslīm) (Kuru & Who, 2008;Machasin, 2005).Therefore, there is no need for a strong argument to explain these events, because they do not fall into the foundation of faith, so it is enough to believe and not reject (Aden & Alfandi, 2023;Majeed, 2020).
From the information above, this second principle explains the need to distinguish between the postulates to be used Argument, so that it can be distinguished between problems that are not in nature ushuli (not core) with problems that ushūli (core).When the problem is only furū'i on the issue 'aqīdah whose postulates are not from hadith mutawātir that Qath'i al-Tsubūt, then according to Sa'id Nursi, it is enough to argue with Ghalabah al-Zhan (holding on with strong guesses).For example, when someone does not believe in the descent Dajjāl in the last days, it is not said to be out of Islam.Because the postulate is still in the realm of Zhanni al-Tsubut, but Said Nursi suggested that it is good to be a human being who believes in Allah SWT enough to torment taslīm (accept without rejection) (Bidin & Al-Qodsi, 2020).
Ma'lūmāt 'Ulamā Ahl al-Kitāb.(Information of scholars of the book (Christians and Israelis)".Sa'id Nursi explained that many scholars from among the Children of Israel and Christianity during the time of the Companions converted to Islam.They converted to Islam with some information they had before.Not a few of the information they brought was contrary to reality which was then considered part of Islam (Affandy &;Zulkifli, 2020;Baihaqi, 2016).
In this method, Sa'id Nursi refers to what we know in the Science of Hadith, namely narration Isrāīliyāt, where Sa'id Nursi explained that one must be selective in assessing a hadith, let alone to be used as a source of evidence so as not to easily accept the Hadith whose news content is classified as Isrāīliyāt (Zaidin, 2017).
For example, the Hadith postulates about being on paradise there is still 'Arsh Allah.As for the hadith there is a mistake from the kalam expert who states 'Arsh is Falakun Mustadir or Al-falak at-taasi' (ninth galaxy), where this galaxy covers all nature from all sides.Indeed, 'Arsh Allah itself is so great compared to the heavens of the earth and galaxies in this world.The seat or 'Arsh Allah cannot be called a galaxy (Falak).Salaf scholars say that 'Arsh is the place where the feet of Allah rest.While the chair is located in front of 'Arsh like a Mirqah (ladder) leading to 'Arsh.
Therefore Ayub et al., (2020); Baihaqi, (2016) Sa'id Nursi has his own views on this case as summarized in the book al-lama'āt; i) Mistakes from scholars Bani Isrāīl, where when he converted to Islam, it was returned to his personal not to Islam.The point is that when they decide to convert to Islam, but the information that makes them convert to Islam, the source is not from the Islamic religion itself.So it's not that they're illegal to be Muslims, but the offense is returned to themselves.; ii) Over time a substance can change as it moves from the pious generation to the next generation who are ignorant.This is likened to the flow of water in a river, where when the flow of water from above is clean, but when it reaches below the water is not as clean as the water above.So with information, when the information is conveyed from the main source, then the information will definitely change when disseminated to everyone.Therefore it is necessary to sort out information and not easily believe an information 1 that is not from the original source (Affandy &;Zulkifli, 2020).

Al-Idrāj. (Insertion or merge)
. According to Sa'id Nursi al-Idrāj is the narrator's statement or the meaning they take from understanding in understanding a hadith which is then included in the hadith's matn (Majeed, 2020;Muflih, 2016).This is because human nature is inseparable from errors, causing words or conclusions that contradict reality, thus weakening the position of the hadith.
Hadith mudraj is part of one of the hadiths dhaī'f, why Sa'id Nursi discusses science musthalah The hadith has two reasons (Islamiyah, 2013).First to beware of the hadith mudraj Because it is alleged that there is an addition from one of his statures so that the position of the hadith is questionable.Second when is the hadith mudraj combined with other hadiths that are shahih and can be accepted by criticism sanad and matan, hence the hadith mudraj will be upgraded to hadith dha'if yanjabir (Al-Roubaie & Alvi, 2017;Shahran, 2010).Therefore, it can be understood that, al-Idraj (insertion) of either words or meanings outside the context of the Hadith itself is strictly prohibited because it can change the intention of the Hadith itself in understanding the Hadith.Therefore, according to Said Nursi, to understand the hadith, you must understand the ruleskiadah in the science of Musthlah Hadith in order to avoid mistakes that can cause heresy among people.

Al-Ilhām. (Inspiration). According to Sa'id Nursi several meanings ilhām
expressed by hadith experts from among guardian and experts Kasyaf which they regard as a Hadith (Noor et al., 2017;Vahide, 2017).This appears among believers who believe that there are people other than the Prophet who received Hadith.
Examples of the meaning of Hadith:

‫عنه)‬ ‫هللا‬ ‫رضي‬ ‫العدوي‬ ‫القريش‬ ‫حفص‬ ‫اِب‬ ‫ّاب‬ ‫اخلط‬ ‫عمر‬ ‫مناقب‬ ‫الباب‬ ‫,ِف‬
It Means: "Yahya bin Qaza'ah told us, Ibrahim bin Saad told us, from his father, from Abu Salamah, from Abu Hurairah (ra) the Prophet (peace be upon him) said: "There was a hadith among the nations before you, so if anyone in my country, it is 'Umar."(Shahih Bukhari No. 3689 vol.5 book 57,).According to Said Nursi the word "Hadith" means "inspiration", because if this hadith is understood with the naked eye, it can potentially lead to errors that result in conflicts between Hadith scholars about the existence of hadith whose sources come other than the Messenger of Allah, namely hadith received by saints and companions (Islamiyah, 2013;Noor et al., 2017).Therefore, Said Nursi interprets the word "Hadith" with "Inspiration" which is obtained from the process of experience of getting ideas, ideas, or insights spontaneously or unexpectedly but this is not part of the hadith.
From this information, the author understands that Sa'id Nursi was a reformer who had various different disciplinary backgrounds, so he was very selective in accepting hadith.Evidently, although Said Nursi was born from a Sufi family, he already had his own understanding of the term ilhām which is the intuition of a shaleh person (Salih, 2021;Vahide, 2017).Where this cannot be used as a handle for the problem of hadith history even though he himself did not dare to reject it directly because there is a shahih hadith which explains that he (Umar) was awarded Hadith by Allah SWT even though he (Umar) was not a Prophet or Messenger (Courtesy & Mudin, 2020).

Al-Amtsāl. (Example)
According to Sa'id Nursi, there are a number of known stories in the midst of society where the story becomes a kind of parable (Alatas, 2010; 1 Messenger of Allah -Sallallāhu 'Alaihi wa Sallam-, then suddenly there was a roar.Then he asked: 'Do you know what this is?' We answered: 'Allah and His Messenger know better.'He said: 'This is a stone thrown into hell since 70 (seventy) years, it continues to float into hell now until it falls into its hole, then you hear its bang".(Saheeh hadith is narrated by Muslims).This hadith tells that once the companions were accompanying the Prophet (peace be upon him), then they heard the sound of something falling.So, the Prophet (peace be upon him) asked: "Do you know what that sound is?"They said: "Allah and His Messenger know better."He replied: "It is a stone that has been thrown into hell since 70 (seventy) years, it continues to float into hell until now it reaches its crust, so you also hear the vibration of hell due to the stone reaching its bottom".
Sa'id Nursi tried to illustrate the event, where if the companions who heard this hadith understood without knowing the essence of eating, surely the companions would deny the hadith (Majeed, 2020;Sempo & Khosim, 2020).However, this understanding would have been correct if the Companions had known a clear fact that soon one of them came to tell the Prophet that a famous hypocrite had just died, when it could be known that through his extraordinary rhetoric the Prophet (saw) described the figure of the hypocrite who had been seventy years old rolled like a stone rolling to the bottom of hell, where his whole life is falling into kufr and to the lowest level.Then Allah Almighty uttered the voice exactly at the time of the hypocrite's death, and made it a sign of His power (Affandy &;Zulkifli, 2020;AlQodsi & Bidin, 2017;Bidin & Al-Qodsi, 2020).
Tasybīh is an important subject in science Balaghah.Can the author understand that a muhaddits on duty mentakhrij Hadith message must master knowledge Balaghah (Michel, 2015;Turner, 2008).The incident narrated in the hadith message above is About (the situation) of the hypocrites, this is also included in the miracles of the Prophet Muhammad SAW and we as his people should accept and believe what he has tasybikan from what he said (Hadits) (Islamiyah, 2013).
Hikmah al-Ikhfā'.Sa'id Nursi's understanding of this method is the purpose of Allah SWT to hide some events because behind it there are a number of wisdom and Mashlahat (Çaksen, 2022;Marble, 2007).For example when Allah Almighty describes the events of the night Lailatul Qadr where the event occurred in the last ten months of Ramadan, but in the Qur'an Allah SWT does not explain specifically on what night the event will come, and only explains the virtue of mankind worshiping at night Lailatul Qadr This is by explaining the signs of the emergence of the event (Baihaqi, 2016;Rahman, 2021).In addition to the events of the night descent Lailatul Qadr, there are also events that are also not specifically explained such as human death, the story of Wali Allah SWT, the appearance of the Day of Judgment (Imam Mahdi, Prophet Isa, Dajjal, and Ya'jud and Ma'jud) and others (Al-Roubaie & Alvi, 2017;Baihaqi, 2016).
This problem is analogous to Sa'id Nursi as follows: "If the time of man's death had been known, he would have spent half his life in negligence and half in fear like a man who is led step by step to the gallows (AlQodsi & Bidin, 2017;Turner, 2008).It aims to maintain a balance between the world and the hereafter and to maintain the eternal benefit of man where his heart is between hope and fear where at any moment man is faced with the possibility of dying or staying alive (Amelia, 2021;Machasin, 2005).Thus, twenty years of the age of unknown death is better than the age of a thousand years whose death is known." Therefore, it can be understood that Sa'id Nursi tries to bring the reader to the values of wisdom from the lesson Sufism, that the believer is between Al-Khauf and al-raja' with the meaning of fear of the torment of Allah SWT and full of hope for his mercy.Even so, Sa'id Nursi has his own opinion on the fact of al-Mahdi and Sufyani, which consists of various hadiths about 'Alamatu al- Sa'ah (Al-Qadsi, 2017;Vahide, 2017).
Wijhah al-Masāil al-Īmāniyah.According to Sa'id Nursi, most of one's faith problems point to a number of things related to the narrow and limited nature, while others point to nature Ukhrawi which is spacious and free (Bidin & Al-Qodsi, 2020;Ihsan et al., 2022).This opinion arises because part of the hadith of the Prophet SAW there are problems Fadhāil al-a'māl which has been described in a rhetorical language style as a form of motivation and threat.So, for people who are not careful in thinking that a number of hadiths of the Prophet (peace be upon him) are excessive, this is actually not the case.All of that is true and is a fact and there is nothing superfluous in it (Alkifahadi, 2012;Ayub et al., 2012).
According to the author Sa'id Nursi tried to explain how to understand the hadith Fadhāil al-a'māl with an approach Sufism, which is seen behind Sa'id Nursi's word "an essence" which is the equivalent of the word "shari'a" Ahmad &; Abdullah, (2021); Alatas, (2010) This is shown in the hadiths relating to Fadhāil al-a'māl.Indeed, so far mankind still sees this from the aspect of Sharia, so that even the spiritual aspect becomes superficial and humans only make hadith as a machine that can blacken and whiten a problem (Al Faruqi et al., 2021;Wannes, 2019).
Furthermore, in understanding the Hadith about fadhail al-a'mal, an inaccurate person will think that the hadith is Dhaif or even Maudhu' because he considers it an exaggeration.Like the following hadith example: So it can be understood that the haram in storing images agreed upon by scholars only applies to images or writings of living beings that have a form (jism) or have a shadow and are glorified by their owners (Kuru & Who, 2008;Marble, 2007).Meanwhile, in addition to the image on these criteria, scholars still differ in applying the law, there are some scholars who justify it and some scholars argue that it is forbidden.But actually, we are allowed to choose one of the various opinions of these scholars, as long as the choice of opinion is not in the way of denigrating religion and still considers the judgment of society.But the exact law of whether or not the image is allowed is still a matter of debate among scholars (Aden & Alfandi, 2023;Courtesy & Mudin, 2020;Sempo & Khosim, 2020).
Therefore, this method is related to the value of a character and role model who can be an inspiration and example for others when the person is really sincere in charity.This method is also a continuation of Sa'id Nursi's discussion in understanding the hadiths of fadhāil al-a'māl.
Al-Mutasyābihāt.(Which resembles).According to Sa'id Nursi, as in the Qur'an there are a number of verses mutasyābihat in need takwīl or demand an attitude of absolute acceptance (Amelia, 2021;Noor et al., 2017).This also happens in the Hadith of the Prophet SAW, where there are a number of issues that also require careful interpretation and information.This is analogous to Said Nursi as follows (Islamiyah, 2013): "The condition of the person who wakes up from sleep can explain the dream of the sleeping person, while the sleeper who listens to the people who wake up around him sometimes manifests their words through one form in his sleep so as to explain 108 according to his condition during sleep."O one who is put to sleep by negligence and the philosophy of materialism, O non-objective one, the one whom Allah Almighty says, "His sight does not turn away from what is seen and does not (also) transcend it."He also said of himself, "My eyes sleep; But my Kalbuku did not sleep", completely awakened.Don't deny what you see.But explain it, find the explanation in your sleep, and look for the interpretation.Because, if a mosquito bites a sleeping person, then its effect is as if it were wounded in war.When after waking up it was not explained, of course he would say I was involved in a bloody war.The weapon has hit me."While the people who are awake around him make it a mockery.Thus, the view of a sleeping negligent person similar to the philosophical thinking of materialism cannot be in line with the prophetic nature".
Based on the above expression, Said Nursi describes how materialist philosophers judge an issue from their point of view, which is likened by Sa'id Nursi like a sleeping person who dreams of fighting, even though they do not know what exactly is happening (Alatas, 2010;Çaksen, 2022;Saleh &;Permana, 2019).The reason for the materialist philosophy's disappearance is not knowing the wisdom with the approach takwīl and tasybīh found in the Islamic religion (Islamiyah, 2013;Turner, 2008).
Ikhtilāf Zawiyah al-Nazhar (differences in viewpoints in the understanding noticed).According to Sa'id Nursi, views on prophethood, tawhid, and faith can be seen from various essences from aspects Uluhiyah, Afterlife, and the unity of nature (Alqadsi, 2017;Rahim, 2017;Rahman, 2021).As for empirical nature and philosophy see everything from the side of so many material causes and lead to them (tawhid), therefore the distance between the two points of view is very wide (Amelia, 2021;Noor & Latif, 2012).
For example, an object can be very large and tall for philosophers, but very low and almost invisible when measured from the aspect of understanding ulama ushul and kalam science.That way empirical scientists must be able to recognize these scientific objects in depth in order to understand how detailed the form of these scientific entities in assessing issues from their respective points of view (Alatas, 2010;Islamiyah, 2013).
On the other hand, this ability is mostly possessed by materialist philosophers and empirical scientists, while Muslims in general are only focused on worship without being accompanied by studying sciences such as theological science and knowledge related to Ukhrawi (Ayub et al., 2012;Machasin, 2005).
But Sa'id Nursi has a different view on this, where those who think that Islamic scholars have left behind scientists and philosophers of materialist philosophy are mistaken.In fact, for them everything can only be digested by the intellect which is only limited to the eye, and to think of what they see and immersed in the world of beings (AlQodsi & Bidin, 2017;Muflih, 2016).But did not have the courage to achieve the inheritance of the Prophet (peace be upon him) to achieve various noble divine goals and occupy a high rank in eternal life (hereafter).
From the two opinions above, it certainly gives birth to two facts that are also different and can be likely both true.But the most important thing that must be understood is that the true scientific nature, will not contradict the essence of the Qur'an and Sunnah (Al-Roubaie & Alvi, 2017;Rahman, 2021).It can be understood that in this method Sa'id Nursi talks about the nature of uniting the Islamic view with the views of materialist philosophy by finding a meeting point between the views of the two groups with an astronomical approach by analogy, as well as a combination of Naqli and empiricists who silence the matrealists and raise the image of Islam, that Islam is a religion that can tell stories with the science of progress in this modern century (Alatas, 1 2010; Kuru & Who, 2008;Saleh &;Permana, 2019).

CONCLUSION
According to Sa'id Nursi, learning teachings derived from the Qur'an and Hadith is a very noble and great value, let alone practicing it in the midst of the decline of the times.From Said Nursi's twelve methods in understanding the Hadith, it can be seen that as a person who is an expert in many scientific fields, he never has a skeptical view of a person's view, especially in understanding Hadith, because everyone will judge a side according to their respective scientific fields that are influenced by environmental background.But what Said Nursi did was to find a middle ground in order to find the middle point between the two views.Furthermore, he discussed the hadiths in the book of Ar-Rasail Nur (Maudhu'i) or based on topics with philosophical, logical, and contextual approaches and combined Sa'id Nursi's spiritual experiences which had a great influence on his simple, real, and meaningful mindset.The shortcomings of the Book of Rasāil al-Nūr are where Sa'id Nursi mentions or explains many hadiths of the Prophet Muhammad (SAW), but does not mention the source of the book that is his reference or reference.buthe only says that if there is an error in the redaction of the hadith, as he said, please correct or take the meaning of the narration only.

Fig 3 .
Fig 3. Twelve Methods of Said Nursi Understanding Hadith in Kitab Rasail An-Nur Al-Dīn al-Imtihān.(religion is a test), Al-Imtihān In this context it is about testing It Means: Ali bin Shu'aib, has told us Ma'nun, has told us Malik, from Abu Nadhar, from Ubaidillah bin Abdullah, that he visited Abu Talha al-Anshari to visit him.There was Sahl bin Hanaif, then Abu Tahlhah ordered someone to remove the mat under him, seeing this Shal asked: "Why did you take it off?Talha replied: because on the mat there is a picture, and the Messenger of Allah has said about the prohibition of storing images, as you know.Shal again said, did not the Prophet say: "except for the picture on the clothes?Abu Talha replied again: "Yes indeed, but removing (the mat) better calm my heart".(Narrated by An-Nasa'i, No. 5349 vol 6, book 48).