Bediuzzaman Said Nursi was born in eastern Turkey in 1873 and died in 1960 at the age of eightyseven after a life of exemplary struggle and selfsacrifice in the cause of Islam. He was a scholar of the highest standing having studied not only all the traditional religious sciences but also modern science and had earned the name Bediuzzaman, Wonder of the Age, in his youth as a result of his outstanding ability and learning.
Bediuzzaman’s lifetime spanned the final decades of the Caliphate and Ottoman Empire, its collapse and dismemberment after the First World War, and, after its formation in 1923, the first thirtyseven years of the Republic, of which the years up to 1950 are famous for the government’s repressive anti-Islamic and anti-religious policies.
Until the years following the First World War, Bediuzzaman’s struggles in the cause of Islam had been active and in the public domain. He had not only taught many students and had engaged in debate and discussion with leading scholars from all over the Islamic world, but he had also commanded and led in person a volunteer regiment against the invading Russians in eastern Turkey in 1914 for nearly two years until taken prisoner. Furthermore, up to that time he had sought to further the interests of Islam by actively engaging in public life. However, the years that saw the transition from empire to republic also saw the transition from the ‘Old Said’ to the ‘New Said’. The ‘New Said’ was char-acterized by his withdrawal from public life and concentration on study, prayer and thought, for what was required now was a struggle of a different sort.
Although he had paid no part in it, and in fact had strongly advised its leaders to abandon their uprising against the government, during the events in eastern Turkey of 1925, Bediuzzaman was sent into exile in western Anatolia by the western puppet regime. Following this, for the next twenty-five years, and to a lesser extent for the last ten years of his life, he suffered nothing but exile, imprisonment, harassment and persecution by the authorities of time. But these years of exile and isolation saw the writing of the Risale-i Nur, the Treatise of Light, and its dissemination throughout Turkey. To quote Bediuzzaman himself, “Now I see clearly that most of my life has been directed in such a way, outside my own free-will, ability, comprehension and foresight, that it might produce these treatises to serve the cause of the Qur’an. It is as if all my life as a scholar has been spent in preliminaries to these writings, which demonstrate the miraculousness of the Qur’an.”
Bediuzzaman 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 by materialists, atheists and others 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 ‘nonphysical jihad’ or ‘jihad of the word.’
Thus, in his exile, Bediuzzaman wrote a body of work, the Risale-i Nur, that would explain and expound the basic tenets of belief, the truths of the Qur’an, to modern man. His method was to analyse both belief and unbelief and to demonstrate through clearly reasoned arguments that not only is it possible, by following the method of the Qur’an, to prove rationally all the truths of belief, such as God’s existence and unity, prophethood, and bodily resurrection, but also that these truths are the only rational explanation of existence, man and the universe.
Bediuzzaman thus demonstrated in the form of easily understood stories, comparisons, explanations, and reasoned proofs that, rather than the truths of religion being incompatible with the findings of modern science, the materialist interpretation of those findings is irrational and absurd. Indeed, Bediuzzaman proved in the Risale-i Nur that science’s breathtaking discoveries of the universe’s functioning corroborate and reinforce the truths of religion.
The importance of the Risale-i Nur cannot be overestimated, for through it Bediuzzaman Said Nursi played a major role in preserving and revitalizing the Islamic faith in Turkey in the very darkest days of her history. And indeed its role has continued to increase in importance to the present day. But further to this, the Risale-i Nur is uniquely fitted to address not only all Muslims but indeed all mankind for several reasons. Firstly it is written in accordance with modern man’s mentality, a mentality that, whether Muslim or not, has been deeply imbued by materialist philosophy: it specifically answers all the questions, doubts and confusions that this causes. It answers too all the ‘why’s’ that mark the questioning mind of modern man.
Also, it explains the most profound matters of belief, which formerly only advanced scholars studied in detail, in such a way that everyone, even those to whom the subject is new, may understand and gain something without it causing any difficulties or harm.
A further reason is that in explaining the true nature and purpose of man and the universe, the Risale-i Nur shows that true happiness is only to be found in belief and knowledge of God, both in this world and the hereafter. And it also points out the grievous pain and unhappiness that unbelief causes man’s spirit and conscience, which generally the misguided attempt to block out through heedlessness and escapism, so that anyone with any sense may take refuge in belief.
The Holy Qur’an addresses the intellect as well as man’s other inner faculties. It directs man to consider the universe and its functioning in order to learn its true nature and purposes as the creation and thus to learn the attributes of its Single Creator and his own duties as a creature. This, then, is the method that Bediuzzaman employed in the Risale-i Nur. He explained the true na-ture of the universe as signs of its Creator and demon-strated through clear arguments that when it is read as such all the fundamentals of belief may be proved ra-tionally.
When this method is followed, a person attains a true belief that will be sound and firm enough to with-stand any doubts that may arise in the face of the subtle attacks of Materialism, Naturalism and atheism, or the materialist approach to scientific advances. For all sci-entific and technological advances are merely the un-covering of the workings of the cosmos. When the cos-mos is seen to be a vast and infinitely complex and meaningful unified book describing its Single Author, rather than causing doubt and bewilderment, all these discoveries and advances reinforce belief, they deepen and expand it.
Man’s most fundamental need is the need for relig-ion, the need to recognize and worship Almighty God with all His Most Beautiful Names and attributes, and to obey His laws; those manifest in the universe and those revealed through His prophets. In explaining the message of the Qur’an, Almighty God’s final Revealed Book, brought and perfectly expounded by His final Prophet, Muhammad (Upon whom be blessings and peace), and Islam, the complete and perfected religion for mankind, Bediuzzaman Said Nursi demonstrated in the Risale-i Nur that there is no contradiction or dichot-omy between science and religion; rather, true progress and happiness for mankind can, and will, only be achieved in this way, the way of the Qur’an.