Online Certificate Program Summer 2025
Uskudar University & Institute Of Integrated Knowledge
June 16th 2025
Extistence & Meaning
A multidimensional Appoach
Life And Though Of Said Nursi
By Prof.Alparslan Acikgenc, President Of Nursi Society
Bediuzzaman Said Nursi (1876-1960), the author of the Risale-i Nur Collection (Risale-i Nur Külliyatı), is a contemporary scholar and thinker who recognized the realities and challenges of time. The present work we introduce with a new translation is a part of this collection. He started writing the Risale-i Nur in Burdur, a city near the West Mediterranean region of Turkey where he was exiled. He refers to this phase of his life as “New Said” differing from his previous life as he called “Old Said” period (1878-1923) when he was active politically in order to serve religion and sciences. However, the New Said withdrew from politics completely in order to teach Islamic belief in its purity and it is in this vein that he wrote the present treatise. With an exception of a few treatises, the first phase works pay attention mostly to the social and religious issues in the Muslim world and tries to offer solutions for them.The New Said emerged following the Ottoman defeat in the First World War and continued the first thirty-eight years of the Turkish Republic. By way of introducing this work we may briefly mention Nursi’s life and thought, but we hope that his thought would be more manifest in his work presented here in a fresh translation. He was born in the village of Nurs of Bitlis province in Eastern Turkey and spent his early adolescent years studying the classical Islamic curricula in the traditional madrasas. His father was a villager with a smallholding of land whose family belonged to the settled non-tribal Kurdish population.
Nursi was indeed a gifted student and that is why soon he excelled in his studies and received his certificate of completion in 1892 at the age of 14. Later when he moved to Van he then undertook privately an exhaustive study of natural sciences at the library of Tahir Pasha, Governor of the province.
- I shall prove and demonstrate to the world that the Qur'an is an undying, inextinguishable Sun!”
In his later life, he tried to establish a new university, which he named “medresetüzzehra”. As he realized he needed to establish a new institution of higher learning he needed to get permission from the central authority and for that purpose he went to Istanbul where he was between 1907 and 1910. But his request was rejected. His life afterward was spent in struggles but with the breaking of WWI, he was recruited as a regimental mufti. He was captured as a war prisoner and sent to Kosturma on the Volga in north-western Russia. He escaped in 1918 and made his way to Istanbul where he was until 1922 when he decided to go to Ankara upon repeated invitations by the new Government to join them. With the establishment of the new Republic, however, he realized that the new government is heading in a new direction which appeared to exclude the Islamic tradition.
Although the new Congress approved Nursi’s project of a university in Van, he realized that it would not be possible to carry out his original plan he decided to withdraw from politics completely and thus returned to Van as New Said in April of 1923. Until this date Nursi had life oscillating within turmoil that emerged out of the global events in the political arena; now the same kind of turmoil shatters his life with the difference that it now comes from the existing local administration in the name of secularism. His life in exile from city to city started first under the pretext that he may be part of the Kurdish revolt that broke out in February 1925. He advised everyone not to take part in the revolt because his style is not to oppose violence; an approach which he later called “positive or peaceful action” (müsbet hareket).Although he was spending most of his time especially in the summer months with some of his students on mount Erek in an earthen hut, where he spent his time in prayer and contemplation, nevertheless he was sent into exile. The rest of his life passed either in exile or imprisonment. But he never stayed without writing his books and publishing them with the handwriting of his students. Then they would distribute these books throughout the country privately.
“He advised everyone not to take part in the revolt because his style is not to oppose violence; an approach which he later called “positive or peaceful action” (müsbet hareket).”
ursi was in Barla, his first exile village near Isparta, and the city of Burdur, from March 1927 until July 1934. Most of the treatises were written during these somewhat peaceful years in Barla. With his students, he was brought Eskişehir for trial which took place between May 1935 and March 1936. Nursi tried to encourage his students under such dire conditions and asked them to turn the prison into a school which he called “Medrese-i Yûsufiye” referring to the Prophet Joseph who also taught prisoners their religion. When he was released he was given one year’s compulsory residence in Kastamonu where he was exiled from March 1936 until September 1943, which is another seven years of settled life under strict police surveillance. It is during these settlements that he composed the major works that are called The Words (Sözler), The Letters (Mektubât), The Flashes (Lem’alar), and The Rays (Şu’alar). He also included his older books which he published during his stay in Istanbul between 1911 and 1922, a period in his life to which he refers as “Old Said”. The rest of his life was spent mainly in Emirdağ in the province of Afyon where he was also sent to prison in Afyon for trial on 23 January 1948. But again, he was released on 20 September 1949.
Online Certificate Program Summer 2025
Uskudar University & Institute Of Integrated Knowledge
June 16th 2025
Extistence & Meaning
A multidimensional Appoach
Life And Though Of Said Nursi
Life And Though Of Said Nursi
By Prof.Alparslan Acikgenc, President Of Nursi Society
Bediuzzaman Said Nursi (1876-1960), the author of the Risale-i Nur Collection (Risale-i Nur Külliyatı), is a contemporary scholar and thinker who recognized the realities and challenges of time. The present work we introduce with a new translation is a part of this collection. He started writing the Risale-i Nur in Burdur, a city near the West Mediterranean region of Turkey where he was exiled. He refers to this phase of his life as “New Said” differing from his previous life as he called “Old Said” period (1878-1923) when he was active politically in order to serve religion and sciences. However, the New Said withdrew from politics completely in order to teach Islamic belief in its purity and it is in this vein that he wrote the present treatise. With an exception of a few treatises, the first phase works pay attention mostly to the social and religious issues in the Muslim world and tries to offer solutions for them.The New Said emerged following the Ottoman defeat in the First World War and continued the first thirty-eight years of the Turkish Republic. By way of introducing this work we may briefly mention Nursi’s life and thought, but we hope that his thought would be more manifest in his work presented here in a fresh translation. He was born in the village of Nurs of Bitlis province in Eastern Turkey and spent his early adolescent years studying the classical Islamic curricula in the traditional madrasas. His father was a villager with a smallholding of land whose family belonged to the settled non-tribal Kurdish population.
Nursi was indeed a gifted student and that is why soon he excelled in his studies and received his certificate of completion in 1892 at the age of 14. Later when he moved to Van he then undertook privately an exhaustive study of natural sciences at the library of Tahir Pasha, Governor of the province.
- I shall prove and demonstrate to the world that the Qur'an is an undying, inextinguishable Sun!”
In his later life, he tried to establish a new university, which he named “medresetüzzehra”. As he realized he needed to establish a new institution of higher learning he needed to get permission from the central authority and for that purpose he went to Istanbul where he was between 1907 and 1910. But his request was rejected. His life afterward was spent in struggles but with the breaking of WWI, he was recruited as a regimental mufti. He was captured as a war prisoner and sent to Kosturma on the Volga in north-western Russia. He escaped in 1918 and made his way to Istanbul where he was until 1922 when he decided to go to Ankara upon repeated invitations by the new Government to join them. With the establishment of the new Republic, however, he realized that the new government is heading in a new direction which appeared to exclude the Islamic tradition.
Although the new Congress approved Nursi’s project of a university in Van, he realized that it would not be possible to carry out his original plan he decided to withdraw from politics completely and thus returned to Van as New Said in April of 1923. Until this date Nursi had life oscillating within turmoil that emerged out of the global events in the political arena; now the same kind of turmoil shatters his life with the difference that it now comes from the existing local administration in the name of secularism. His life in exile from city to city started first under the pretext that he may be part of the Kurdish revolt that broke out in February 1925. He advised everyone not to take part in the revolt because his style is not to oppose violence; an approach which he later called “positive or peaceful action” (müsbet hareket).Although he was spending most of his time especially in the summer months with some of his students on mount Erek in an earthen hut, where he spent his time in prayer and contemplation, nevertheless he was sent into exile. The rest of his life passed either in exile or imprisonment. But he never stayed without writing his books and publishing them with the handwriting of his students. Then they would distribute these books throughout the country privately.
“He advised everyone not to take part in the revolt because his style is not to oppose violence; an approach which he later called “positive or peaceful action” (müsbet hareket).”
Nursi was in Barla, his first exile village near Isparta, and the city of Burdur, from March 1927 until July 1934. Most of the treatises were written during these somewhat peaceful years in Barla. With his students, he was brought Eskişehir for trial which took place between May 1935 and March 1936. Nursi tried to encourage his students under such dire conditions and asked them to turn the prison into a school which he called “Medrese-i Yûsufiye” referring to the Prophet Joseph who also taught prisoners their religion. When he was released he was given one year’s compulsory residence in Kastamonu where he was exiled from March 1936 until September 1943, which is another seven years of settled life under strict police surveillance. It is during these settlements that he composed the major works that are called The Words (Sözler), The Letters (Mektubât), The Flashes (Lem’alar), and The Rays (Şu’alar). He also included his older books which he published during his stay in Istanbul between 1911 and 1922, a period in his life to which he refers as “Old Said”. The rest of his life was spent mainly in Emirdağ in the province of Afyon where he was also sent to prison in Afyon for trial on 23 January 1948. But again, he was released on 20 September 1949.
“Nursi tried to encourage his students under such dire conditions and asked them to turn the prison into a school which he called “Medrese-i Yûsufiye” referring to the Prophet Joseph who also taught prisoners their religion.”
A significant change took place in May 1950 when the new Democratic Party won the elections. The new government was sympathetic towards religious freedom. Therefore, Bediuzzaman enjoyed some freedom during this time albeit still with some restrictions. The last ten years of his life is called by him as “The Third Said” (September 1949–23 March 1960). Then the general amnesty of 14 July 1950 brought Bediuzzaman his freedom and he decided to settle in Isparta, where he kept with him a small number of young students to train and to assist him. During these Third Said years, Nursi still devoted much time to tasks related to the Risale-i Nur. He instituted the communal readings and faith sharing sessions by reading the Risale-i Nur that were to become the central activity of the Nur community, and each day would hold readings with the students who stayed with him. All over Turkey, Nur centers (medrese or dershane) where the students would gather opened. Bediuzzaman made a series of visits to Ankara and Istanbul at the end of 1959 to visit some of these, but by early 1960, his health was failing. On 20 March 1960, he set off with three of his students for Urfa in south-east Turkey, where on 23 March he died.
Nursi was a passionate advocate of personal rights and freedoms, as exemplified by his saying “I can live without bread, but not without freedom.” He objected any association of Islam with oppression and tyranny, stating that Islam came to this world to end injustice and despotism, and defined despotism as “It is the basis of tyranny. It annihilates humanity. It is despotism that reduces man to the most abject valleys of abasement has caused the Islamic world to sink into abjection and degradation, which arouses animosity and malice, has poisoned Islam… and has caused endless conflict within Islam.”
“... and stated that saving the faith of one person is more important than gaining the supremacy of the whole world.”
Belief in unity of God (Tawhîd) and the Hereafter (Resurrection)
The hallmark of Nursi’s writings is its emphasis on belief – especially belief in God and belief in the hereafter, which are common aspects of all Abrahamic religions. After the formation of the new Turkish Republic in the 1920s and the imposition of aggressively secular policies, Nursi devoted himself to saving and strengthening belief in God and the other tenets of belief that came under attack. In the “Tenth Word”, Nursi presented very convincing arguments with powerful mental scenarios about the existence of life after death. He views death as a new beginning rather than an end, and offers a striking perspective: “Death is not execution, or nothingness, or annihilation; it is not cessation or extinction; it is not eternal separation, or non-existence, or a random event, or an authorless obliteration. Rather, it is a discharge by the One Who is All-Wise and All-Compassionate; it is a change of locations. It is a dispatch to eternal bliss, to your true home.” To Nursi, gaining a strong belief is like gaining an eternal world, and thus it is more important than gaining supremacy of this temporary world. Therefore, these two articles of faith are the foundation of human identity that gives him a responsibility in this world to be God’s vicegerent on Earth in order to preserve the order and prevent corruption (see the Qur’an, 2: 30f). “After the formation of the new Turkish Republic in the 1920s and the imposition of aggressively secular policies, Nursi devoted himself to saving and strengthening belief in God and the other tenets of belief that came under attack. ”
Nursi points out that people have desires and hopes that stretch to eternity, thoughts and imaginings that embrace the universe, the earnest desire for everlasting happiness and Paradise, and an innate capacity and abilities on which no limit is placed and which are free. People are exposed to the attacks of innumerable enemies and the blows of innumerable calamities despite their innumerable needs and their weakness and impotence. Under the constant threat of death, they live out their brief and turbulent lives in wretched circumstances. Looking to the grave, which for the misguided is the door to everlasting darkness, they suffer the continuous blows of death and separation. He then concludes that: “In belief there is a sort of paradise in this world, too, and in misguidance, a sort of hell.” Nursi argues that a man who fails to discover his Creator leads a life in vain, and is at a great loss even if he appears to be surrounded by earthly pleasures. Nursi likens believers to holders of “belief coupon” worth eternal treasures waiting for the call with profound pleasure and real spiritual delight to collect the ticket.
“In belief there is a sort of paradise in this world, too, and in misguidance, a sort of hell.”
Learning and Sciences
Nursi states that ours is the age of learning and sciences, and directs people to learning and sciences in the name of religion: “In the future mankind will turn to sciences and learning. It will obtain all its power from sciences. Power and rule will then pass to the hands of sciences and knowledge. … When a civilization becomes prevalent, the world will be ruled by knowledge and sciences.” Nursi expresses that the main mission of people is “to progress by acquiring knowledge”; that is, “to aim reaching perfection via knowledge”. He also states that the ultimate goal of a human being is to reach the most comprehensive service to God via knowledge and perfection. He adds that the superiority of human beings over angels is by the acquisition of knowledge. Nursi states his approach to science in terms of four concepts which he delineates indirectly in the following way: “during the forty years of my life and thirty years of study, I have learned four words or phrases and four sentences. The phrases are: 1) the other-indicative (mana-i harfi) being, like a letter, pointing to God rather than to itself; 2) the self-indicative (mana-i ismi) meaning to be disconnected from God. It is a claim that beings indicate none other than their own existence; 3) intention; and 4) viewpoint”. His intention is to conceive science in the second category with a specific good intention and perspective.“Nursi expresses that the main mission of people is “to progress by acquiring knowledge”; that is, “to aim reaching perfection via knowledge”. He also states that the ultimate goal of a human being is to reach the most comprehensive service to God via knowledge and perfection.”
The Risale-i Nur Collection represents the universe as a meaningful grand book that awaits to be read and understood rather than a pile of ink-tainted papers, and the creatures as the lines or pages of that book. These discussions are based to a large extent on observations and reasoned arguments, and thus they are fully compatible with the scientific approach. Nursi draws attention to the artist when examining an art, the author when examining a book, and the maker when examining a being. This way, he made the practice of reading the universe and noticing the reflections of the names, attributes, and the essence of the Creator in all existence an effective vehicle in ascending to the heights of belief in God, knowledge of God, and love of God. Nursi provides the glasses that show the meaning and significance of existence and connects them to their origin. Therefore, Risale-i Nur guides in mastering the art of reading the book of the universe, and viewing existence as “other-indicative” and not only as “self-indicative”. Nursi argues that the secret of true enlightenment and the everlasting joy lies in the correct reading and study of the book of the universe, and the resulting deepened understanding that indulges the reader. He thus introduces this perspective as a significant approach for contemporary scientists hoping that they will utilize it in their scientific study of the universe and problems therein. There is another issue that is very much related to the contemporary understanding of the scientific method which considers nature as acting on the basis of causation.
Nursi provides the glasses that show the meaning and significance of existence and connects them to their origin. Therefore, Risale-i Nur guides in mastering the art of reading the book of the universe, and viewing existence as “other-indicative” and not only as “self-indicative”.
Causation and Creation
Nursi produces mainly two arguments to develop his idea of causation; one is from the point of theodicy that is based on two principles. The first principle declares that “Might and majesty require causes to be veiling occasions of God’s Omnipotence for the human mind.” According to this principle, if causes are not set as veils for God’s acts, the human mind can directly infer God in all natural phenomena and then attribute the seemingly evil results of these actions to Him; an inference which harms God’s might and glory. God creates things for certain good ends, but our minds may not be able to see these good results immediately and thus blame God for evil. Therefore, God acts behind these seeming actors which our mind perceives as “cause”. On the other hand, the second principle declares: “God’s uniqueness (tawhid) and glory require at the same time that causes withdraw their interference from the actual efficacy.” This principle sets the ground for Nursi’s second argument that is purely philosophical. He maintains that when we examine the nature of an effect we observe within it a plan and a perfect order that is the result of rational planning and at the same time power to actualize that plan. If we can observe these qualities in the causes that produce this effect then it is the true cause. If not, then the true cause is something that can never be observed by the senses, and it can thus be deduced only by the mind and experienced by the awakened heart. In fact, there is no cause in this material universe that can produce even the simplest effect that we may think of. Hence, there is only one true cause; and that is God who assures us the causal nexus through the first theodicy principle. This, on the other hand, implies that Nursi follows a specific epistemology in his works which he does not always directly address, however, from here and there he makes references to it.“He maintains that when we examine the nature of an effect we observe within it a plan and a perfect order that is the result of rational planning and at the same time power to actualize that plan.”
Compassion and Love
Happiness and Worldly Pleasures
“He demonstrated that the purest, highest, and longest-lasting pleasures even in this world are in belief in God and in leading a virtuous life.”
Political ideas and Contemporary Politics
Nursi withdrew from active political life. He thought that in our time religion is used in the way of politics so much in our times that it is not possible to avoid this malpractice. Moreover, since he would like to represent the goodness in religion everyone equally needs that goodness. But if he supports a political party then the people in other parties will shun away him. In that case, the best thing is to avoid all politics and try to guide people who are in political life. This will take the form of educating them in belief and the right rule. That is why he states that all forms of leadership, including the presidency of a nation, are indeed servanthood, and he bases this notion on a Hadith: “Whereas a Hadith which is a constitution of Islam states ‘The ruler of a nation is the one who serves its citizens;’ that is, public officials and administrators are not chiefs, but servants to people. Democracy and freedom of conscience can be based on this fundamental law of Islam.” Moreover, Nursi regards constitutionalism (later republicanism) as ‘sovereignty of people’ in the sense of democracy, and defines it as follows: “Constitutionalism is the sovereignty of people. That is, the elected representatives that are the embodied form of public opinion rule, and the government is a service provider and thus a servant.”
