159-160

Yes, in that terrible time when irreligiousness was reigning, religious people were being subjected to humiliation. It was even considered to totally abolish the Quran and destroy religious beliefs as was done in Russia; however, this idea was abandoned when it was pointed out that this could lead to a backlash from the Islamic nation, and instead the following decision was made: "The youth educated with the new teaching methods that we will implement in schools will destroy the Quran; thus the nation's connection with Islam will be severed!" The originators of all these horrible plans and the sources of the terrible fitnah were the leaders and members of foreign irreligious currents who are the opponents and enemies of the present religious development.

…

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.