LESSONS / Compilations

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ وَ الصَّلاَةُ وَ السَّلاَمُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ



1: What is bid’ah?

2: The sources of bid’ahs and the peculiarity of this age.


What is bid’ah?

The customaries, living styles and bâtil understandings of Europe and foreigners (in the aspect of religion) which replaced the Islamic customaries and understandings that came from religion, which are practised in the Islamic community openly and accepted by ahl al-sunnah Imams. For example, attires and clothing, relations in the social life, morality and tarbiyyah, the life of ibâdah. That is to say, the styles, shapes, habits, customs that spread into every area, which are under the dominion of religion. All of which cause Muslims to fall into dhalâlah. For example: Being together in the same place with non-mahram women and men, the lifestyle of intermixing with non-mahrams, immodest clothing, the harams and sins which are published by the internet, television, radio, etc…

These actions became habits and customs in social life, forgotten that they are certain harams, accepted and named by Muslims as modern Islamic life and Islamic service. When these foreigner customs and lifestyles -which are completely contrary to Sunnah as-Saniyyah and the Sharî’ah- became common among Muslims under the name of civilisation and modern life, thus the age of fitnah and corruption begun. The name of this fitnah is “the fitnah of the âkhirzaman” in the Hadiths.

The most dangerous and harmful bid’ahs are the bid’ahs which interfered in the shaâ’er. The shaâ’er are the most effective part of the Islamic community life, which directly affects the consciousness of the community’s heart. The bid’ahs which interfere into them, corrupt the Islamic social life directly. In former times bid’ahs were in the Sunnahs that concern personal ‘ibâdah or âdâb. But in this age of fitnah, bid’ahs interfere in the certain ordinances of Qur’an like the fardhes, harams and wâjibs which concern the social life.

There is a sort of bid’ah named bid’ah al-hasanah. They are not contrary to religion and mostly accepted by ahl al-Sunnah wa’l-Jamâ’ah Imams. For example, minaret, tasbih and some dhikrs of tarîqah.


“Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm said:كُلُّ بِدْعَةٍ ضَلاَلَةٌ وَكُلُّ ضَلاَلَةٍ فِى النَّارِ1 That is to say, according to the mystery of the âyah,اَلْيَوْمَ اَكْمَلْتُ لَكُمْ دِينَكُمْ2 not to care for the rules of the Illustrious Sharî’ah and principles of the Sunnah as-Saniyyah after they have been completed and perfected, and adopt new creations, or Hâsha and Kallâ!3 create bid’ahs, which infers considering them to be deficient, is dhalâlah, it is the Fire.

There are degrees in the Sunnah as-Saniyyah: some are wâjib; these may not be abandoned. This sort is described in detail in the Illustrious Sharî’ah. They are muhkamât and can in no way be changed. Another sort is nawâfil, and these are of two sorts:

One sort is the Sunnah as-Saniyyah which concerns ‘ibâdah. They too are described in the books of the Sharî’ah, and to change them is bid’ah. The other sort is called âdâb, and are mentioned in the books of the Prophet's biography (siyar). Opposition to them cannot be called bid’ah, but it is an opposition of a sort to the Prophet's âdâb and means not benefiting from their nûr and true adab. This sort is to follow Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm’s actions concerning general custom, habitual actions and fıtrî acts, which are known through tawâtur. For example, there are numerous Sunnah as-Saniyyah showing the âdâb of speaking, and explaining the principles of the âdâb of eating, drinking and sleeping, and concerning social relations. The Sunnahs of this sort are called âdâb. One who follows this âdâb transforms his habitual actions into ‘ibâdah and receives significant faydh from the âdâb. Practising the smallest aspect of such âdâb recalls Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm, and imparts a nûr to the heart.

The most important among the Sunnah as-Saniyyah are the Sunnahs which are the symbols of Islam and connected with the shaâ’er. Shaâ’er is an ‘ubûdiyyah concerning the community which are general rights of a sort. As the whole community benefits from one person performing them, so the whole community is responsible in their abandonment. There can be no riyâ in the performance of shaâ’er of this sort, and they should be proclaimed. Even if they are of the nawâfil sort, they are more important than personal fardhs.” The Eleventh Flash- Sixth Subtle Point


“Actually following to each kind of Sunnah completely in practice is only facilitated by Allah to the very special khawass. If it is not possible to follow them in practice, everyone can seek to do so by intention, purpose, and by supporting them and by iltizâm towards them. In any event, one is compelled to follow the fardh and wâjib sorts. And even if there is no sin involved in giving up the Sunnah as-Saniyyah which are 'mustahab' in ‘ubûdiyyah, it results in considerable loss of merit. And if they are changed, it is a great error. When the Sunnah as-Saniyyah are followed in habitual actions and dealings, such acts become ‘ibâdah. While if they are not followed, it is not to be reproved, but the benefit from the nûr of the daily âdâb of Habibullah4 is less.

New creations in the ordinances concerning ‘ubûdiyyah are bid’ahs, and since bid’ahs are opposed to the mystery of the âyah,اَلْيَوْمَ اَكْمَلْتُ لَكُمْ دِينَكُمْ5 they are rejected. But if they are the sort of awrâd, dhikr and methods in the tarîqah, on condition their origins are the Book and Sunnah, and even if they are in different forms and manners, their basis and principles do not oppose the Sunnah as-Saniyyah or change them, they are not bid’ahs. Certainly, some ahl al-‘ilm classed a number of these as bid’ahs, but called them "bid’ah al-hasanah." Imam-i Rabbani, the Mujaddid of the Second Millenium (ra), said: "On my ma’nawî journey of rûh, I saw that words narrated from Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm were luminous, shining with the rays of his Sunnah as-Saniyyah. Whereas when I saw brilliant and powerful awrâd and states not narrated from him, there was no nûr on them. The most brilliant of this sort was not equal to the least of the first sort. I understood from this that the rays of the Sunnah as-Saniyyah are elixirs. Also, for those seeking nûr, the Sunnah are sufficient; there is no need to seek nûr outside them."

This statement of a hero of haqiqah and the Sharî’ah such as that shows that the Sunnah as-Saniyyah are the foundation stone of the happiness of both worlds and the source and spring of all attainment and perfection.”  The Eleventh Flash- 8th Subtle Point


First Matter: The sources of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm's Sunnah as-Saniyyah are three: his words, his acts, and his conduct. And there are three categories of each of these three: fardh, nawâfil, and laudable practices.

It is imperative to follow those that are fardh and wâjib, and there are penalties and punishment for giving them up. Everyone is charged with following them. As for the nawâfil sort, as laudable (mustahab) by command, ahl al-îmân are again charged with following them, but there is no penalty or punishment for giving them up. However, there is great merit in acting in accordance with them and following them. And to change them is bid’ah, dhalâlah, and a great error. To follow and imitate the Prophet's customary actions and laudable deeds are extremely laudable and in accordance with hikmah, and is beneficial for both personal life and social life and for humankind. For in all his habitual actions are numerous things beneficial for life, and furthermore, through following them, such âdâb and habitual actions become like ‘ibâdah.

Yes, since as both friend and foe agree, the person of Ahmad (asm) manifested the highest degrees of moral virtues; and since as all are agreed, he is the most famous and excellent individual in the human race; and since as indicated by his thousands of miracles, and testified to by al-‘âlam of Islam that he founded and its perfections, and affirmed by the haqiqahs of Al-Qur’an Al-Hakîm of which he was the herald and interpreter, he was the most excellent Perfect Man and most excellent murshid; and since as the fruit of following him, millions of the people of perfection have advanced through the degrees of attainment and reached the happiness of both worlds; for sure his Sunnah and actions are the finest examples to be followed, and the safest guides and the soundest laws to be taken as principles. Happy is the one whose share of following the Sunnah is great. While those who are lazy and do not follow the Sunnah suffer vast loss, and those who consider them to be unimportant commit a great crime, while if they criticize them, which infers denying them, it is great dhalâlah.”  The Eleventh Flash- 11th Subtle Point


“There can be no riyâ in the (acts that are) fardh and wâjib, and in the shaâ’er of Islam, and in following the Sunnah as-Saniyyah, and abandoning the haram. Displaying them in public cannot be considered as riyâ - unless, together with an extremely weak îmân, one has riyâ in His fitrah. In fact, ‘Ulamâ such as Hujjat’ul Islam Imam Ghazali (ra) explains that to openly display the ‘ibâdah that pertains to the shaâ’er of Islam, is much more rewarding than to perform them in private. Although it is much more rewarding to perform nawâfil in private, in relation to the shaâ’er, particularly in this age of bid’ah to reveal the honour of following the Sunnah and openly display the taqwâ in abandoning the haram within such kabâir; far from being riyâ, is more times rewarding and pure than performing them in private.….” Kastamonu Addendum (203-204)



The sources of bid’ahs and the peculiarity of this age.

Giving fatwas by following one’s own inclination and understandings; ignoring and being regardless of the basic Sharî’ah books which are based on the ijtihads of As-Salaf of Islam is bid’ah.


All Those Qualified May be Mujtahid,

But They Can Not Be Musharri’6

Everyone capable who is qualified to practise ijtihad, may ijtihad matters for himself which are not nass, and they are binding on himself, but not on others.

He cannot make laws and call on the Ummah to conform to them. His ideas are from the Sharî’ah, but they are not the Sharî’ah. He may be a Mujtahid, but he cannot be the Musharri’.

The Sharî’ah is ratified through the ijma’ and jumhur.7 The first condition for calling on others to accept an idea is the surmised acceptance of the jumhur.

Such a call is otherwise bid’ah; it gets stuck in the gullet, never again to emerge!” The Words ( 738 )


The First: In winter when the storms are fierce even small holes are blocked up, and it is in no way reasonable to open up new doors. Under the onslaught of a mighty flood, to make openings in the wall in order to repair it leads to being drowned. In just the same way, at this time of denial and the assault of the customs of foreigners and the legion of bid’ahs and the destruction of dhalâlah, to open up new doors in the citadel of Islam in the name of ijtihad, and make openings that will be the means of those bent on destruction scaling the walls and entering it, is a crime against Islam.

The Second: Ijtihad may not be made about the dharûriyyah of religion, for they are specified and definite. Moreover, dharûriyyah are like basic food and sustenance. Although at this time all effort and endeavour should be expended on their being upheld and raised to life, they are being abandoned and degraded. So to give them up, despite their being among the nadhariyyah8 of Islam and due to being the pure and sincere ijtihads of As-Salaf of Islam are not inadequate for the needs of all times, and to make new ijtihads arbitrarily, is bid’ah and betrayal of Islam.” The Twenty-Seventh Word


“Then, when I said:9 اِهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ صِرَاطَ الَّذِينَ اَنْعَمْتَ عَلَيْهِمْ

I saw among the convoys of mankind that were travelling towards the past, was the luminous, radiant caravan of the prophets, the siddîqîn, the shahîds, the awliyâ, and the sâlihîn. They were scattering the darkness of the future and travelling the road to post-eternity on a mustaqîm highway. The phrase was showing me the way to join the caravan, indeed, it was joining me to it. Suddenly I exclaimed: "Fasubhanallah! Anyone with an iota of intelligence must know what a loss it is not to join that long, nûr-scattering caravan which is illuminating the future and travelling in perfect safety. Where can one who deviates from it by creating bid’ahs find a nûr; which road can he take? Our guide, Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalam decreed:كُلُّ بِدْعَةٍ ضَلاَلَةٌ وَكُلُّ ضَلاَلَةٍ فِى النَّارِ10

I wonder what advantage do certain wretches worthy of the epithet “ ‘Ulamâ as-sû’ ” find in the face of this certain statement? What fatwa do they issue so that unnecessarily and harmfully they oppose the clear matters of shaâ’er of Islam, and deem it possible to change them? It must be that a temporary awakening caused by a fleeting manifestation of meaning deceived those ‘Ulamâ as-sû’. For example, if an animal or fruit is stripped of its skin, it displays a temporary delicacy, but in a very short time, the delicate flesh and delicious fruit go black and rot under the skin which is now a stranger, withered, dense, and extraneous. In exactly the same way, the prophetic and Ilahî phrases in shaâ’er of Islam are like a living and meritorious skin. On being stripped, the luminosity of the meanings is temporarily naked and visible to an extent. But like a fruit that has been separated from its skin, the rûh of those blessed meanings flies away leaving behind the human skin in darkened hearts and minds. The nûr flies away, while its smoke remains.” The Letters (463 - 464 )


“ ‘Ulamâ of ‘ilm al-Kalâm are students of the Qur'an and one section of them has written thousands of works of ten volumes each on the pillars of îmân, because like the Mu'tazilites they preferred the mind to revelation, they have not been able to express with clarity so many as ten of the Qur'an's âyahs, or prove them decisively, or convince persuasively concerning them. It is quite simply as though they have dug tunnels under distant mountains, taken pipes with the chains of causes to the ends of al-‘âlam, there cut the chains, and then demonstrated ma’rifat of Allah and the existence of Al-Wâjib Al-Wujûd, which are like the water of life. The Noble âyahs of Qur'an, however, can all extract water from every place like the Staff of Mûsâ, open up a window from everything, and make known As-Sâni’ Zuljalâl. We have actually proved and demonstrated this fact in the Arabic risale Katre, and in the other Words, which flow forth from the ocean of the Qur'an.

It is also due to this mystery that since all the Imams of the groups of dhalâlah who have passed to the inward nature of things (batin), who not following the Sunnah as-Saniyyah but relying on their shuhûd, have returned having gone half way, and becoming leaders of a jamâ’ah, have founded groups, have been unable to preserve the proportion and balance of the Qur'anic haqiqahs, they have fallen into bid’ah and dhalâlah and driven a jamâ’ah of people down the wrong road. Thus, the complete impotence of all these demonstrates the miraculousness of the Qur'an's âyahs.” The Words (455-456 )


“[An important, confidential matter, and a mystery of walâyah.]

The largest group in al-‘âlam of Islam, ahl al-haqq and istiqâmah, called Ahl al-Sunnah wa'l-Jamâ'ah, have preserved the haqiqahs of the Qur'an and îmân by following to the letter the Sunnah as-Saniyyah within the bounds of istiqâmah. The great majority of the people of walâyah have arisen within this sphere. Some other groups of the people of walâyah have appeared outside of some principles of Ahl al-Sunnah wa'l-Jamâ'ah, and on a path opposed to their rules. Thus, those who have considered this group of the people of walâyah have divided into two groups:

One group have denied their walâyah because they are opposed to the principles of ahl al-Sunnah. They have even gone as far as declaring some of them to be kâfirs.

The other group are those that follow them. Since they accept their walâyah, they say that "The haqq is not restricted to the way of Ahl al-Sunnah wa'l-Jamâ'ah." They have formed a group of ahl al-bid’ah and have even gone as far as dhalâlah.  They do not know that: Every person who is rightly guided cannot be a guide. Their shaykhs are to be excused from their mistakes because they were majdhûb, but their followers cannot be excused.

As for the middle group, they do not deny the walâyah of the awliyâ, but do not accept their ways and paths. They say: "Their words which are opposed to the principles [of religion] were either shatahât like mutashabihât of which the meaning is not known, or they [the awliyâ] were in error, being overcome by their state."

Unfortunately, the first group, and especially externalist ‘ulamâ, have denied awliyâ of great importance intending to protect the way of ahl al-Sunnah, and have even been compelled to accuse them of dhalâlah. And their supporters, which form the second group, have left the haqq path because of their excessive good will towards shaykhs of that sort, and have fallen into bid’ah, and even dhalâlah.

There was a situation connected with this mystery which occupied my mind for a very long time: at a crucial time, I made a du'â to extinguish a group of the people of dhalâlah. Then an awesome ma’nawî strength arose in the face of my imprecation; it both returned my du'â and prevented me.

Then I saw that facilitated by a ma’nawî strength in its activities which are opposed to haqq, that group of the people of dhalâlah was driving forward the people, whom it had taken behind it and become successful. Since it had become combined with a desire arising not only from compulsion but from the power of walâyah, some of the people of îmân were being carried away by that desire, looking on the group favourably and not considering it to be very bad.

When I perceived these two secrets, I took fright. "Fasubhanallah!" I said, "Can there be walâyah other than that of the way of haqq? Especially a terrible current of dhalâlah, can the people of haqiqah come forward and support it?" Then one blessed Day of 'Arafa, following a praiseworthy Islamic practice, I recited Surah al-Ikhlas hundreds of times, and through its barakah the matter which was written under the name of "Answer to an important question" and, through Ilahî rahmah, the following haqiqah also was imparted to my impotent heart. The haqiqah is this:

Similar to the famous and meaningful 'story of Jibali Baba,' which was related in the time of Sultan Mehmed the Conqueror, some of the people of walâyah are majdhûb while appearing to be rational and reasonable. Others appear to be sober and in command of their reasoning faculties, and sometimes they enter a state outside this. One class of this sort are confused and cannot distinguish between things. They apply a matter they see while in a state of intoxication to the state of sobriety. They are in error and do not know that they are in error. Some majdhûbs are preserved by Allah and do not enter dhalâlah. While others are not preserved and may be found in the groups of bid’ah and dhalâlah. It has even been thought possible for them to be among the kâfirs.

Thus, because they are temporarily or permanently majdhûb, they are like "blessed distracted (majnûn)" in a ma’nawî manner. And because they are like blessed and free distracted, they are not responsible. And because they are not responsible, they are not punishable. With their walâyah in a majdhûb manner persisting, they emerge as supporters of the people of dhalâlah and bid’ah; they cause their ways to become popular to a degree, and inauspiciously give rise to some of the people of îmân and people of haqq entering them.” The Letters ( 403 - 404 )


It may then be asked: "What was the hikmah in the awesome and bloody fitnah that was visited on blessed Islam and the luminous Age of Bliss, and what aspect of rahmah was there in it, for they did not deserve such distress?

The Answer: Just as a heavy spring rainstorm stirs into action the potentialities of all the varieties of plants, seeds, and trees, and causes them to develop, so each blossom in its particular way and performs the fitrî duties, so too, the fitnah visited on the Sahâbah and Tâbi’în stirred their potentialities into action, which were all different and like seeds; it spurred them on. Exclaiming, "Islam is in danger! Fire! Fire!", it put fear into all the groups and made them hasten to protect Islam. According to its abilities, each of the groups shouldered one of the numerous different duties of the Islamic community and strove in utmost earnestness. Some working for the preservation of the Hadiths, some for the preservation of the Sharî'ah, some for the preservation of the haqiqahs of îmân, some for the preservation of the Qur'an, and so on; each group undertook a particular duty. They strove in performing the duties of Islam. Numerous multicoloured flowers opened. And through the storm, seeds were cast to all the corners of the most extensive ‘âlam of Islam; half the earth was transformed into a rose-garden. But sadly, together with the roses, the thorns of the ahl al-bid’ah appeared in the garden.” The Letters (131-132 )


“In the 'Abbasid period, numerous groups of dhalâlah came into being which harmed Islam, like the Mu'tazila, the Rawafid, Jabariyya, and atheists and zandaqa under various guises. At a time there were serious upheavals regarding the Sharî'ah and tenets of belief, numerous leading figures of Islam like Bukhari, Muslim, Imam-i A'zam, Imam Shafi'i, Imam Malik, Imam Ahmad ibn Hanbal, Imam Ghazali, Gawth al-A'zam, and Junayd al-Baghdadi, emerged and quelled the religious fitnah. The victory continued for around three hundred years, but the groups of the people of dhalâlah under the veil, by way of politics, brought down on the Muslims the fitnah of Hulagu and Jenghiz. Both Hadiths, and Imam 'Ali Radiyallahu anh explicitly indicate this fitnah together with its date. Then since the fitnah of the present time is one of the most serious, both numerous Hadiths, and numerous Qur'anic allusions give news of it, together with the date.” The Rays (355-356 )


“The people of bid’ah obtained the following inauspicious idea from the foreigner reformists: being dissatisfied with the Catholic Church, foremost the revolutionaries, reformists, and philosophers, who were the people of bid’ah according to the Catholic Church, favoured Protestantism, which was considered to be Mu'tazilite, and taking advantage of the French Revolution they partially destroyed the Catholic Church, and proclaimed Protestantism.

Then the pseudo-patriots here, who are accustomed to imitating blindly, say: "A revolution like that came about in the Christian religion. At first, the revolutionaries were called murtad, then later they were again accepted as Christians. So why should there not be such a religious revolution in Islam?"

The Answer: The difference here is even greater than in the false analogy in the First Sign. Because in the religion of ‘Îsâ ‘Alayhissalâm, only the fundamentals of religion were taken from Hazrat ‘Îsâ ‘Alayhissalâm. Most of the injunctions concerning social life and the secondary matters of the Sharî’ah were formulated by the disciples and other spiritual leaders. The greater part was taken from the former holy scriptures. Since Hazrat ‘Îsâ ‘Alayhissalâm was not a worldly ruler and sultân, and since he was not the source of general social laws, the fundamentals of his religion were as though clothed with the garment of common laws and civil rules taken from outside, having been given a different form and called the Christian Sharî’ah. If this form is changed and the garment transformed, the fundamental religion of Hazrat ‘Îsâ ‘Alayhissalâm may persist. It does not infer denying or giving the lie to ‘Îsâ ‘Alayhissalâm.

However, Fakhr al-‘Âlam11 ‘Alayhissalâtu Wassalâm, who was the owner of the religion and Sharî’ah of Islam, was the sultân of the two worlds, and the East and West and Andalusia and India were his seats of sovereignty, he himself, therefore, both demonstrated the fundamentals of the religion of Islam, and brought the secondary matters and other injunctions of the religion, including even the most minor matters of âdâb; he himself taught them; he commanded them. That is to say, the secondary matters of Islam are not like a garment capable of change so that if they were changed, the essential religion would persist. They are rather a body to the fundamentals of religion or at least a skin. They have blended and combined with it so that they cannot be separated. To change them infers direct denial and contradiction of the owner of the Sharî’ah.

As for the differences in the madhabs; this has arisen from differences in the way of understanding the theoretical (nadharî) principles shown by the Sharî’ah's owner. Principles called dharûriyyah of religion which may not be interpreted, and those called ‘Muhkamât’, can not be changed in any way and may not be opened to ijtihad. One who does change them leaves the religion, being included under the rule: يَمْرُقُونَ مِنَ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الْقَوْسِ12 .” The Twenty-Ninth Letter/Seventh Section/2nd Sign


“Just like the corruption spread across the world by Ya’juj and Ma’juj was through the destruction of the barrier of Zulqarnayn13 ; so too, through the decline of the Quranic barrier, which is the Sharî'ah of Muhammad (asm), a dark anarchy and tyrannical atheism more fearsome than Ya’juj and Ma’juj has begun to corrupt and cause mischief in life and morality.” Kastamonu Addendum (165)


“And since, like in every age, in its addresses such asيَا اَيُّهَا الَّذِينَ آمَنُواthe people of îmân in this age are included as are the mu’mins at the time of the Prophet; and since with regard to Islam, this age is very important and terrifying; the Qur’an and Hadith have made stern warnings by notifications from the ghayb so that the people of îmân may avoid its fitnah.” Kastamonu Addendum (205)


“Bediuzzaman Said Nursî was held captive in the village of Barla under constant and extreme dhulm, oppression and surveillance. They distanced him from populated cities and abandoned him in an isolated village in order to suppress the vigour of Islamic devotion in his rûh, to silence him and not give him a voice and to prevent him from writing about matters of îmân and Islam. Barla was chosen as his place of exile with the aim of keeping him idle and preventing him from striving against irreligion and serving the Qur’an.

Bediuzzaman was successful in acting completely contrary to their plans. He was never idle for even a moment. Even in an isolated place like Barla, he wrote the Risale-i Nur, which gave lessons on the haqiqahs of the Qur’an and îmân and ensured they were secretly disseminated. This success and this triumph was a victory carrying great significance. For during that period of extreme irreligion, not even a single true religious work was allowed to be written. All efforts were made to silence and do away with religious leaders. Despite this, the irreligious could not do away with Bediuzzaman, and they could not prevent his publications of îmân and Islam that awakened the hearts and minds that had been numbed. Bediuzzaman’s achievement in publishing religious works during the twenty-five year period of extreme oppression and absolute despotism is unprecedented.

Bediuzzaman was exiled to Barla in the years of 1926-1927. These years also saw the early implementation of absolute despotism in Turkey which reigned for twenty-five years. The covert irreligious committees were pushing for their agenda “to destroy the Islamic rûh by banning shaâ’er one at a time and by confiscating all copies of the Qur’an and annihilating them. Realising that this plan would fail, instead they shaytanically devised and implemented the idea of, “implementing a plan that would make the future generations wipe out the Qur’an themselves, with their own hands thirty years later.” A reign of destruction and aggression to destroy Islam never before seen in the course of history was underway. In order to distance and deprive this nation from Islam, all ties relating to Muslim identity were being cut-off from the Turkish nation and children of this country, who for six hundred years, rather for a thousand years since the Abbasids had been the flag bearers of Al-Qur’an Al-Hakîm and challenged the whole world. This plan was gaining momentum. This was not a minor event, but a major and universal one. It was a large-scale program with such far-reaching consequences that it would have a direct role in the catastrophe befalling the îmân and belief and the world and âkhirah of millions of people – particularly the youths and the millions of innocent students. This was to have a direct consequence over the eternal lives of people in Anatolia up until the qiyâmah.

Throughout those years, terrible revolutions and destructions were being carried out against Islam, the Qur’an, and the life of the heroic nation, who, as testified by it thousand-year glittering history, has held the highest of exalted positions as the flag bearer of the Qur’an. A deliberate attempt was made targeting future generations and students for them to forget their shining history of a thousand years engaged in the jihâd of religion by the most renown army of the world, and their esteemed ancestors buried in the history. By cutting off all their ties with history, the grounds were being prepared for an atheistic regime by deceptively using certain deceptive and apparently glamorised words.

The attempt by the covert communists, freemasons and atheists was to indoctrinate through a wide-scale shift in teaching and education, the dark principles from the swamps of irreligious philosophy, and the ideologies of “uncivilised” intellectuals and philosophers in place of the highest-level principles in material- ma’nawî development and civilization already present in the haqiqahs of Islam. The foremost ambitions of the enemies of Islam, in particular, the British and French, was to materially and ma’nawî exploit and deteriorate the Islamic world and to distance the heroic Turkish nation from any religious ties. The plan was to bring its customs, traditions and morality down to estate completely contrary to Islam. Unfortunately, the implementation of these plans was underway.

Thus, the years during which Bediuzzaman Said Nursî commenced his fervent work of writing the Risale-i Nur as a hero of Islam striving for the service of îmân and Qur’an in Anatolia, saw the beginning and establishment of an extremely terrifying period of atheism never before seen on the face of the earth. This is why it is necessary to keep in mind these terrifying times when looking upon Bediuzzaman and his service with the Risale-i Nur…..

…Yes, during that extreme time when irreligiousness was reigning, the people of religion were made to appear humiliated. In fact, the idea was to destroy the Qur'an completely and to destroy the aqîdah as it happened in Russia. But when it was put forward that this would bear the risk of a backlash by the nation of Islam, they gave up the idea and instead took the following decision: "With the new methods of education implemented in schools, we will indoctrinate the youths raised in them and they will do away with the Qur’an themselves. We will thus be cutting all ties this nation has with Islam." The originators of all of these horrifying plans of fitnah were the leaders and members of foreign irreligious currents who are the adversaries and enemies of the current progress in religion…

Thus, in regard to being inspired and permitted by Allah to prepare the grounds for a most magnificent event in history, and with respect to his undertaking a duty with such sacred significance, Bediuzzaman could be considered the world’s happiest and the most fortunate of his time. He was never shaken even in the minutest way to give up his ideals, goals and personal attire. On the contrary, he carried the torch of hidâyah to illuminate the beliefs of the present world and dispel the darkness. He was in a great struggle because his duty and service were integral to the happiness and prosperity of all of humanity in both worlds.” Biography ( 161-174 )


“Yes, the so-called 'seekers of freedom' who displayed a small degree of recklessness in social morality religion and national zeal, produced in twenty to thirty years the results of today14 leading to the current state of deficiency and shortcomings in religion, morality and dignity. You can most certainly comprehend, then, the level of religious zeal and social morality, this current state will hold for the future generations of this religious, honourable, and heroic nation fifty years from now. This self-sacrificing has for a thousand years displayed exceptional heroism in serving the Qur'an. We see it as the most important national duty to deliver a haqiqah like the Risale-i Nur into the hands of some of those future generations so that they do not spoil or even destroy their glorious history. We, therefore, work with all our thoughts and efforts, not for the people of the present day, but for coming generations….

…There are currently fifty per cent remaining from those who have received the former lessons of Islamic tarbiyyah. The other fifty per cent are neglectful in the national and Islamic traditions. The thought that in fifty years' time, ninety per cent will end up following the nafs al-ammarah and led this nation and country into anarchy, has urged me to investigate solutions to prevent this calamity from taking place. Twenty years ago, this ambition prohibited me in dealing with political life and the people of this century. It is because of this that the Risale-i Nur and its students have cut all ties with the present day; they have no engagement with it nor they argue over it.” Biography (497-498)


“with regard to this century being the age of jamâ’ah - the people of dhalâlah attacking the people of îmân by means of societies and committees, become a ma’nawî collective personality and wicked rûh spoiling the collective conscience and communal heart of the Muslim world. They tear down the sacred veil of Islam protecting the taqlîdî belief of the ‘awâm and burn away the inherit ma’nawî feelings that have come through the tradition which keeps the life of îmân alive.” Kastamonu Addendum 64


“The meaning of the non-mu’min Muslim and the non-Muslim mu’min is this: At the early period of the Freedom15 , I was seeing irreligious people, those who penetrated among the members of the Party of Union and Progress16 ; they accepted that Islam and the Sharî’ah of Ahmad contain profitable and valuable sublime principles for the social life of humankind and particularly for the politics of the Ottoman and they were supporters of the Sharî’ah of Ahmad with all their strength. At that point, they were Muslims, that is although they were supporters of haqq and had iltizâm of haqq they were not mu’mins. That is to say, they were deserving of being categorized as a non-mu’min Muslim. But now, although he is a supporter of the European methods and the currents of bid’ah which impairs the Sharî’ah under the name of civilization, one carries îmân in Allah, the âkhirah and the Prophet and knows himself as a mu’min. Since he does not perform iltizâm and true support to the laws of the Sharî’ah of Ahmad, which are haqq and haqiqah, he becomes a non-Muslim mu’min. As Islam without îmân can not be the means of salvation, neither îmân can withstand without Islam knowingly. It can be said, it can not give salvation.” Barla Addendum (349)





1 (All bid’ahs are dhalâlah, and all dhalâlah is Jahannam-fire)

2 (This day I have perfected for you your religion and completed )

3 (Allah forbid! Certainly not!)

4 (Allah's Beloved)

5 (This day I have perfected for you your religion and completed )

6 (Lawgiver of Sharî’ah)

7 (The first condition of accepting ijtihad as Sharî’ah law is the ijma’ and jumhur. “Jumhur” is the majority of mujtahids and ‘ulamâ. “Ijma’ ” is the consensus of the jumhur.)

8 (theoretical matters)

9 (Guide us to as-sirât al-mustaqîm, As-sirât (the path) of those on whom You have bestowed Your ni’mahs)

10 (All bid’ahs are dhalâlah, and all dhalâlah is Jahannam-fire.)

11 (The Glory of âlam)

12 (They renounce religion (Dîn) as the arrow flies from the bow)

13 (For Zulqarnayn and Ya’juj and Ma’juj Qur’an 18:83…100)

14 (Written in 1944-45)

15 (First Period of the 2nd Constitutionalism)

16 Ittihad ve Terakki

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