159-160

Yes, during that terrible time when irreligiousness was reigning, efforts were made to humiliate the people of religion. It was even considered to completely remove the Qur'an and destroy the aqîdah, as it happened in Russia. But when it was suggested that this would cause a backlash by the Islamic nation, they abandoned the plan and instead made the following decision: "The youth raised with our new methods of education that will be implemented in schools will demolish the Qur’an themselves; thereby all ties between the nation and Islam will be severed." The sources of all this terrible fitnah who devised these atrocious plans were the leaders and members of external irreligious currents, the antagonists and enemies of the current progress in religion.

…

During the most savage periods of such dhalâlah and zandaqa, Bediuzzaman Said Nursî was under constant surveillance and oppression and was under such horrible and burdensome conditions. All kinds of cruelties that Nimrods, Pharaohs, Shaddads and Yazids could not perpetrate were inflicted on Bediuzzaman, and it continued for twenty-five years. At that time, the world of Islam was materially poor and was held captive by the colonialists. All secret committees of corruption and irreligion were carrying out terrible activities both in Turkey and in the world of Islam. Their adherents were supporting them, and they were all united against Islam.

Thus the Risale-i Nur is the product of such a valuable time, just as the significance of the battles of Badr and Uhud at the Era of Bliss that were the key to Islam conquesting the world; therefore, the service of îmân, which the Risale-i Nur was the means of it, and the ma’nawî jihad of religion carried out by the Risale-i Nur are of greatness that has never been seen before in history except in the Era of Bliss. With the one hundred and thirty works of the Risale-i Nur he has written under captivity in such a terrible exile and isolation, Bediuzzaman, despite being helpless, speaks with eloquence in the masjîd of Anatolia and the world of Islam. He repeatedly echoes the lesson he has received from the Qur'an to the people of Islam. It is as if, on the top of the minaret of the fourteenth Muhammadan century and of the twentieth century AD, Bediuzzaman Said Nursî cries out to his contemporaries, humanity and the people of Islam, and he speaks to the future generations lined up behind this century as a great guide (murshid) and a grand mujaddid.