Weekly Sermons

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Question: During his final journey to Urfa before his passing, Bediuzzaman said, “They did not understand me!” How should we interpret this lament? Whom was he referring to, and why did they not understand him?
Answer: Bediuzzaman Said Nursi lived a life of deep purpose, leaving no void behind. Through his ideas, writings, and exemplary life, he guided many and expanded their horizons. With his integrity, contentment, and moral steadfastness, he led an extremely measured and disciplined life. For instance, he never indulged in excess in his eating habits, consuming only as much as his body required. His discipline was so rigorous that he never gained weight and maintained his health and vigor well into his later years. His profound connection with God allowed him to endure hardships with acceptance. To avoid the slightest criticism, he conducted himself with meticulous precision and sensitivity.
<h2>Laying the Foundation</h2>
Throughout his life, Bediuzzaman strove to cultivate a new human archetype in thought and emotion. He began with the very basics, patiently nurturing individuals one by one. With unwavering commitment, he started from the ground up, instilling his values in those around him.
He recognized the immense challenges facing society and understood that these could not be resolved merely by stirring mass emotions, engaging in populism, or relying on political maneuvers. Instead, he believed that true transformation could only be achieved through individuals who developed unwavering faith (tahkiki iman<a href="#_edn1" name="_ednref1">[i]</a>), adopted a Qur’anic perspective, and interpreted events through the lens of divine wisdom. Therefore, he chose to rebuild from the foundation, undertaking the restoration of a long-neglected fortress of thought and acting as an architect of minds, reshaping perspectives and ideals.
While his efforts were deeply rooted in intellectual and spiritual reform, he also recognized the importance of appreciating and encouraging those who contributed to the cause of Islam in any capacity.
<h2>His Appreciation of Others</h2>
Bediuzzaman dedicated his life to serving Islam and took a deep personal interest in matters affecting the faith’s destiny. He recognized and valued even the smallest efforts made in the name of Islam, appreciating them as one would cherish the faint but meaningful glow of a firefly in the darkness. He remained optimistic about those whom he believed would contribute, even in the smallest way, to the service of faith and the Qur’an. He expressed admiration for them, encouraged them, and inspired them through his words.
For instance, he was overjoyed at the establishment of Imam Hatip schools, which he saw as a beacon of hope for the Muslim community. He also wholeheartedly supported publications that he believed served as the voice and breath of the faithful. His vision for religious service was broad and inclusive; he never allowed sectarian divisions or group affiliations to overshadow his appreciation for sincere efforts in the service of Islam.
<h2>His Commitment to the Qur’an</h2>
No matter which perspective one takes, it is difficult to find fault with Bediuzzaman. His writings possess a unique spiritual depth, as they are deeply rooted in the Qur’an, drawing their inspiration from divine revelation. When one studies his distinguished works, they serve as a gateway to the Qur’an, expanding one’s understanding and allowing divine insights to flow into the soul. Like Imam Rabbani and Ibn Arabi, Bediuzzaman was among those whom Allah entrusted with unveiling the mysteries of divine knowledge.
While discussing profound spiritual matters, he was always mindful of his audience’s intellectual capacity, using a style they could comprehend. Yet, behind his seemingly simple language lay layers of profound meaning. Those who read his works with focus and analyze his expressions deeply will uncover these hidden depths.
Because he devoted himself entirely to the Qur’an, his terminology, arguments, and literary style all reflect a Qur’anic foundation. Every topic he discusses can be traced back to a Qur’anic verse or a hadith. However, as modern readers have become increasingly estranged from these divine sources, they struggle to fully grasp the intricate connections he establishes. Unfortunately, many today have become detached from the language of the Book of Allah, making it difficult to transition seamlessly from The Risale-i Nur Collection to the Qur’an and the authentic Sunnah.
Nevertheless, in recent times, commendable efforts have been made to bridge this gap, and with time, even more refined studies will emerge. The key, however, is not to rush through the Risale-i Nur or simply memorize its content. True understanding requires a deeper and more comprehensive approach—analyzing statements within their broader context, identifying the connections between concepts, discerning the core messages, and understanding their relevance to personal, familial, and societal life. Additionally, it is essential to compare his insights with other perspectives on the same topics.
His mastery of the Qur’an was not limited to traditional exegesis; it also shaped his boundless imagination, allowing him to present profound insights in ways that captivated and challenged the intellect.
<h2>The Vastness of His Imaginative World</h2>
Bediuzzaman was a man of extraordinary imagination. Even without considering the immense contribution his words made to preserving the faith of generations, simply examining the breadth of his thoughts and ideas reveals a remarkable intellectual scope. Entering his world of imagination and perception can be overwhelming, as his mind operates on an extraordinary level, making it challenging to keep pace with his thoughts.
Through his unique ability to draw connections, he unveils new intellectual horizons, offering ideas that extend beyond his own era. Sometimes, he establishes relationships between concepts that may be difficult for us to comprehend. His originality shines through his ability to link seemingly unrelated ideas and introduce strikingly novel perspectives.
Yet, our familiarity can sometimes obscure the depth of his thought, preventing us from fully appreciating his intellectual legacy. We fail to recognize the cascades of imagination flowing through his mind, missing out on the intellectual and spiritual journeys his writings offer.
<h2>His Philosophical Knowledge</h2>
At a certain stage in his life, Bediuzzaman deeply engaged with philosophy, studying it extensively. He recognized that some of its principles could be beneficial and incorporated them skillfully into his works. His writings reflect this philosophical grounding through insightful analyses and masterful reasoning.
Yet, despite drawing from philosophy, he was never swayed by it. He critically examined its limitations and highlighted its flaws with remarkable precision. Similarly, although he was well-versed in theoretical Sufism, he maintained a measured distance from it, viewing it as an intricate path that was not universally accessible or urgently needed in his time.<a href="#_edn2" name="_ednref2">[ii]</a> For him, the only comprehensive and reliable path was the Qur’anic way.
Bediuzzaman’s approach to philosophy and his method of integrating it into his works have drawn the interest of scholars such as Taha Abdurrahman, yet this dimension of his thought remains largely underexplored. Further research into Bediuzzaman’s unique philosophical synthesis could offer deeper insights into his intellectual legacy.
<h2>His Literary Power</h2>
Scholar Farid al-Ansari<a href="#_edn3" name="_ednref3">[iii]</a>, in his book Âhiru’l-Fursân (The Last Cavalier), emphasizes that Bediuzzaman was not only a thinker and scholar but also a literary figure. However, this aspect of his intellectual persona has yet to be adequately explored. Similarly, Said Ramadan Al-Bouti<a href="#_edn4" name="_ednref4">[iv]</a> has commented on his literary prowess, highlighting that he was a remarkable writer.
Another scholar, Hasan Emrânî, in his book Nursî Edibü’l-İnsaniyye<a href="#_edn5" name="_ednref5">[v]</a>, explores Bediuzzaman’s literary capabilities, even arguing that his command over literature surpasses that of Tolstoy and Dostoyevsky.
To truly appreciate his literary brilliance, one must look beyond mere sentence structures. His greatest mastery lies in how he processes ideas, themes, and metaphors, weaving them together with profound depth and philosophical insight.
<h2>His Ability to Read His Era</h2>
Bediuzzaman was one of the keenest observers of his time—perhaps the most insightful of them all. He witnessed firsthand how even the greatest minds succumbed to Western philosophy or, at the very least, struggled with intellectual uncertainty.
The era in which he lived was exceptionally challenging, both materially and spiritually. It was a time of immense poverty and deprivation, as well as an era when Muslims felt a deep sense of alienation from their faith. He recognized that the ultimate remedy for all forms of estrangement was closeness to Allah. However, in his time, neither books nor teachers were readily available, and the environment was far from conducive to nurturing such spiritual connection. It was an era of profound abandonment, where Muslims felt an overwhelming sense of isolation.
This reality is evident from the letters (Lahikas) of his students, such as Hafız Ali, Sabri Efendi, Hasan Feyzi, Hüsrev Efendi, and Hulusi Efendi. Upon discovering the Risale-i Nur Collection, they expressed immense joy, as if they had found the path to Paradise. Their gratitude and reverence were so profound that they composed odes and poems in its honor, underscoring the spiritual void that Bediuzzaman’s works had filled in their lives.
May Allah be eternally pleased with Bediuzzaman, for his works became a healing balm for the wounds of his era. He rekindled hope in disheartened Muslims and reinforced their spiritual resilience. By diagnosing the ailments of his time with remarkable precision, he provided remedies from the Qur’an’s pharmacy.
At a time when people were lost in confusion and despair, he introduced ideas that became an anchor for their thoughts and beliefs.
His writings served as a lifeline for those trapped in deep wells of darkness, much like Prophet Yusuf (Joseph), who was cast into a well, as mentioned in the Qur’an. Many who recognized the value of these works clung to them and found their way out of their metaphorical wells. Yet, others, consumed by stubbornness, jealousy, or arrogance, deprived themselves of these pure and life-giving waters.
<h2>His Steadfast Stance</h2>
Beyond his ideas and writings, Bediuzzaman’s unyielding stance during some of the most turbulent times in history is itself a subject worthy of profound reflection. At a time when faith and religious values were under relentless attack, when so many individuals yielded and gave up, he stood firm, declaring through his very presence, “No, this struggle is not over!”
Even if he had never written The Risale-i Nur Collection, his steadfastness in the face of oppression—throughout his 80-plus years of life—would have been a guiding example for future generations. His resilience demonstrated where believers should stand, illuminating the true path in times of hardship.
Following the May 27, 1960 coup in Türkiye, İstiklâl Mecmuası featured Bediuzzaman’s portrait on its cover with the bold headline: ‘The Man Who Thwarted the Plans of the Godless!’
Indeed, neither prisons nor exiles could break his spirit. No threats, not even death sentences, could make him waver. His uncompromising stance left his adversaries bewildered, and despite relentless efforts to silence him, he never gave up.
Such resilience is impossible without profound faith. His legacy was not merely in the books he wrote, but in the life he lived—an embodiment of faith that continues to strengthen the spiritual resolve of believers even today.
<h2>“They Did Not Understand Me”</h2>
I once heard from his late student, Bayram Yüksel, that during Bediuzzaman’s final journey to Urfa—what could be called his last march toward the horizon of his soul—he lamented, ‘They did not understand me!’
I do not believe that he was referring to the people of misguidance and disbelief when he uttered these words. After all, their lack of understanding was expected; they neither had the intention nor the desire to comprehend.
Just as Abu Jahl, Utba, Shayba, Walid, and Umayya ibn Khalaf in the early advent of Islam could never understand the Prophet Muhammad (peace be upon him), it was already evident that certain adversaries of faith would not comprehend Bediuzzaman either. This was not even worth dwelling upon.
What truly mattered to him—what deeply pained his heart—was the indifference of those who were supposed to understand him. The tragedy was not in being opposed by those who rejected the truth outright, but in the distance of those who were near.
Those who should have grasped his message, those who had access to his works, those who stood close to him in proximity but remained distant in spirit, failed to perceive the depth of his mission.
Some, due to familiarity and routine, grew desensitized and began treating his words as ordinary statements. Others—expanding the circle further—among the religious scholars and intellectuals of the nation failed to recognize his value and did not embrace him.
Many individuals who were so close to the truth still failed to benefit from it, just as a person standing in the presence of the Sun could still fail to absorb its light.
<h2>The Barriers to Understanding</h2>
Several barriers prevented people from fully grasping Bediuzzaman’s message:
Some were put off by his extemporaneous style, struggling to follow his spontaneous and deeply spiritual expressions.
Others found certain phrases in his works inconsistent with modern linguistic norms, focusing on technicalities rather than meaning.
Still others allowed his ethnic background to overshadow their perception of his wisdom.
These seemingly trivial and superficial issues became veils, leading people into partial eclipses, obscuring their view of his light.
Additionally, we must consider a common human weakness—the blindness of contemporaries to one another’s greatness. Jealousy and envy also played a significant role in why many scholars and intellectuals of his time refused to acknowledge his contributions.
State-sponsored oppression further amplified this problem. The exiles, isolations, trials, and imprisonments imposed upon him were not merely acts of persecution, but strategic efforts to marginalize and neutralize his influence.
Unfortunately, this tactic was partially successful—many who might have stood by him succumbed to fear. They hesitated, thinking, “If we appear too close to him, we may bring trouble upon ourselves. It is better to keep our distance.”
<h2>The Lost Potential of His Era</h2>
Ultimately, except for a few notable exceptions, the prominent scholars of his time did not support him. They did not extend their hands to benefit from the fountain of wisdom that stood before them. And because they failed to do so, wider society was also deprived of his guidance.
Perception and recognition matter. One cannot benefit from the ideas of someone they do not believe in, appreciate, or accept. Those who distanced themselves from Bediuzzaman over petty excuses were like travelers on a vast and smooth highway who, upon encountering a small pebble, declared: “This road is impassable!”
Had just a hundred influential figures of that time understood, supported, and amplified his message, their collective voice could have sparked a major transformation in society. Their unified call could have triggered a powerful awakening, opening the doors to profound change.
However, as history has shown, true visionaries often stand alone in their time—only to be recognized by future generations.
<a href="#_ednref1" name="_edn1">[i]</a> The phrase “tahkiki iman“, which is rendered in English as “investigative” or “rational faith,” refers to a belief system that is based on reason and personal investigation, rather than blind acceptance. It suggests a deeper, more thoughtful understanding of faith, often associated with spiritual or religious beliefs that are explored and understood through reasoning, evidence, and reflection.
<a href="#_ednref2" name="_edn2">[ii]</a> In this statement, Bediuzzaman emphasizes that faith-related doubts were the more pressing issue of his time. This reflects a context-specific limitation of Sufism during his era; otherwise, he was not rejecting Sufism as a whole.
<a href="#_ednref3" name="_edn3">[iii]</a> Farid al-Ansari (1960–2009) – A Maliki Moroccan scholar and ulema, known for his extensive contributions to Islamic thought and spirituality.
<a href="#_ednref4" name="_edn4">[iv]</a> Muhammad Said Ramadan Al-Bouti (1929–2013) – A renowned Syrian Sunni Muslim scholar, writer, and professor, who served as the vice dean at Damascus University and as the imam of the Umayyad Mosque.
<a href="#_ednref5" name="_edn5">[v]</a> The title translates to Nursi, The Literati of Humanity in English. However, as of now, there doesn’t appear to be an official English translation of this work. The book delves into Nursi’s literary prowess, analyzing his contributions to literature and his impact on human thought. For those interested in Nursi’s works and their literary significance, Emrânî’s study offers valuable insights, though accessing it may require proficiency in the original language or seeking out summaries and discussions in English.
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