Who is Bediuzzaman Said Nursi?

Bediuzzaman, who was born in 1878 in the village of Nurs in the Hizan district of Bitlis,, and the city of Bitlis in the Eastern part of Turkey. He died on 23 March 1960 in Şanlıurfa, a city in the Southeastern Turkey.

Who is Bediuzzaman Said Nursî?

Bediuzzaman received his first education from his older brother, Molla Abdullah. He began his educational journey at the age of eight in Tağ Village and continued his studies for five years, staying at various madrasahs (traditional religious schools)) with short intervals. Eventually, after a three-month period of study at the madrasah of Sheikh Mehmed Celâlî in Doğubayazıt, he received his diploma and left Doğubayazıt. Due to his success in scholarly debates, his level of achievement at a young age, his ability to easily understand even the most difficult subjects, and his remarkable memory in easily memorising the books he studied, the scholars of the time bestowed upon him the title "Bediuzzaman (the Wonder of the Age)" meaning "the most esteemed scholar of the age."

Bediuzzaman, who came to Bitlis, stayed for two years at the mansion of Governor Ömer Pasha before moving to Van. During the ten years he spent in Van, he deepened his studies in various fields of knowledge and also began teaching by establishing the Horhor Madrasah. During his educational activities, he developed the principles and organizational structure of a university project called "Medresetü'z-Zehrâ", where both the sciences and religious studies would be taught together.

While staying at the governor's mansion, Bediuzzaman read a news article in a newspaper that deeply impacted him. He decided that one of the main purposes of his life would be to "demonstrate and prove the spiritual miracle of the Qur'an that is relevant to this era." The news article conveyed a statement made by the British Colonial Secretary, Gladstone, regarding a "plan": "To dominate the Muslim world, either the Qur'an must be taken away from the Muslims, or the Muslims must be made to turn away from the Qur'an."

This decision, resulting from his long stay in Van, and the idea of establishing a university in the East, became two of the most important goals that shaped Said Nursî's life thereafter.

Hoping to present his idea of a university to the government, Said Nursî travelled to Istanbul in late 1907 with the encouragement and reference of the governor of Van, Tahir Pasha from Shkodra. His first action was to submit a petition regarding the university he wanted to establish in the East to the Mabeyn-i Hümayun, (the Sultan's private secretary office). However, the government did not take any steps to implement the request made in the petition.

Two months after his arrival, Bediuzzaman began staying at the Şekerci Han (Sweetmakers Arcade) in Fatih. He posted a sign on his door that read, "All questions are answered here, all intricate issues are resolved, but no questions are asked," which quickly reverberated throughout various circles in Istanbul. Alarmed by his growing influence, the government arrested Bediuzzaman several times. However, since no legal charges could be brought against him, he was released. Yet, his innocence did not prevent him from being sent to the Toptaşı Mental Asylum.

Despite the doctors' "healthy" report, he continued to remain under detention, though his location changed; he was sent back to prison from the asylum. Because he had not reconciled with the government. He had rejected the Sultan's greeting, which was brought by the Minister of Public Security, Shafiq Pasha, along with "the royal gift" –despite having received a promise that he would be appointed as the rector of the university he had proposed to establish and that his salary would be paid immediately. Meanwhile, of course, his proposal regarding education would be brought to the agenda of the Council of Ministers and discussed. Bediuzzaman did not accept these offers as he saw them as hush money and opted to be sent to prison.

Bediuzzaman Said Nursi, who was released on July 24, 1908, before the Proclamation of the Second Constitutional Era, began to have a very active role in the political arena in Istanbul. He delivered his speech, which was published in the newspapers titled Hürriyete Hitap (Address to Freedom), first at a rally in Sultanahmet on the third day of the Proclamation of Freedom, and later read it again at the Selanik Square, where he went with the prominent members of the Committee of Union and Progress (İttihatçı).

While the social activity in Istanbul continued, he was joining associations, writing articles in newspapers, attending conferences and meetings, and sharing his views with social groups he felt close to. With the declaration of the constitutional monarchy, he made significant efforts to eliminate the reactions that emerged in various circles. Under the signature of Bediuzzaman, he sent telegrams via the office of the Grand Vizier to influential figures in the Eastern Provinces. He visited the military regiments stationed in different parts of Istanbul and went to places where madrasah members gathered. By explaining that the constitutional system and constitutional monarchy were not contrary to Islam, and were in conformity with the spirit of governance during the Era of Bliss (Asr-ı Saadet), he helped ease the tension considerably.

Despite playing a calming role during the uprising known as the "31st March Incident" in history, Bediuzzaman was also tried with a demand for death sentence in the martial law court, just like the others. After a comprehensive defence that included the compatibility of constitutionalism with Islam and its necessity for the country, he was acquitted. After being released, he left Istanbul. This defence was later published under the title Divan-ı Harb-i Örfî (The Testimony of the Two Schools of Misfortune or Standing at the Court Martial).

In the spring of 1910, Bediuzzaman arrived in Van and spent several months working on the reorganization of the Horhor Madrasah. He visited tribes in the regions of Hakkâri, Bitlis, Muş, Diyarbakır, and Urfa. During these visits, he elucidated constitutionalism, freedom, the constitution, and their Islamic foundations, emphasising the necessity for people to strive to benefit from the blessings of constitutionalism. Later, he published a summary of these discussions and explanations under the title Münazarat (The Debates).

With the onset of the winter season, Said Nursî travelled to Damascus. At the invitation of local scholars, he delivered a sermon at the Umayyad Mosque, later published under the title Hutbe-i Şamiye (The Damascus Sermon), in which he addressed the political, economic, and social issues facing the Islamic world and proposed solutions.

Returning to Istanbul with the intention of presenting his university project, Bediuzzaman accompanied Sultan Reşad during his trip to Rumelia as a representative of the Eastern Provinces. Later on, Bediuzzaman's proposal for the establishment of a university in the East was accepted by the government, along with the transfer of the allocation intended for the University of Skopje (in Kosovo), which had halted construction due to the Balkan War. Although the foundation of the university was laid in 1913, the outbreak of the First World War caused the project to be postponed.

With the outbreak of First World War and the occupation of the Eastern Provinces by the Russians, Bediuzzaman established the Eastern Militia regiment along with his students and fought against Armenians and Russians as a volunteer regiment commander on the Van-Bitlis front. During the defence of Bitlis, he was captured by the Russians and sent to Kostroma. Taking advantage of the Russian Revolution that began in February 1917, he escaped and, travelling through Kostroma, Petersburg, Warsaw, Vienna, and Sofia, reached Istanbul on June 18, 1918.

Bediuzzaman, who was welcomed with great interest upon his arrival, was appointed as a member of the newly established Darü'l-Hikmeti'l-Islamiye (a learned council or Islamic academy) in Istanbul at the suggestion of the Minister of War, Enver Pasha. Additionally, at the recommendation of the Sheikh al-Islam Musa Kazım Efendi, he was granted the scholarly title of "Mahreç" (one of the highest ranks of the scholars or religious establishment) by Sultan Vahdeddin. This title, also known as "Mahreç Mevleviyeti", was the second-highest scholarly rank after the "Başmüderris", who was the head of all official scholars in the Ottoman Empire.

While staying at the Yusuf Izzettin Pasha Mansion in Çamlıca, Bediuzzaman began publishing his writings aimed at demonstrating the miraculousness of the Qur'an to contemporary people. He wrote and published several treatises on varios topics of faith and spirituality:

Nokta (A Point), which provides evidence for the pillars of faith.

Sünuhat (Inspirations), interpreting various Qur'anic verses and hadiths.

Şuaat (Gleams), proving the prophethood of Prophet Muhammad (PBUH).

Rumuz (Signs), explaining the miraculousness of the Qur'an.

Tulûat (Improvizations), addressing social issues.

Katre (A Droplet), offering evidence for the oneness of the creator (Tawhid).

Hakikat Çekirdekleri (Seeds of Reality), a collection of concise truths.

Habbe (A Seed), Zerre (A Particle), and Şemme (A Whiff), which provide lessons on morality and servitude to Allah.

By this time, First World War had ended, and the British not only occupied the capital but also began to shape public opinion in Turkey to support their political agenda. The strong pro-British sentiment in the public gradually lost its influence when Bediuzzaman distributed his work Hutuvat-ı Sitte (Six Steps of Satan) in key locations throughout Istanbul.

In response to a fatwa issued by the Sheikh al-Islam under British influence, which opposed the War of Independence and the National Forces in Anatolia, Bediuzzaman published a counter-fatwa. In his writings and articles, he described the War of Independence as "jihad" and the members of the National Forces as "mujahideen," thereby supporting the struggle for independence. Since the Grand National Assembly Government was closely following Bediuzzaman's activities, they repeatedly invited him to Ankara.

Bediuzzaman was welcomed with an official ceremony at the Grand National Assembly in Ankara on November 9, 1922. While participating in the assembly's activities, he also engaged in discussions on important issues with members of parliament. To contribute to the structuring of the newly established state, he prepared a declaration consisting of ten articles on January 19, 1923, and distributed it to the members of parliament. These activities disturbed certain circles, leading to a serious debate between Bediuzzaman and the president of the Grand National Assembly, Mustafa Kemal Pasha. Although Mustafa Kemal apologised and refrained from prolonging the dispute, this incident marked the first sign of differences in perspective between Bediuzzaman and the founders of the new regime.

During his time in Ankara, he published works such as Hubab (Seeds) and Zeylü'z-Zeyil (An Addendum to the Addendum), aimed at eliminating naturalism and atheism. The proposal to re-establish Medresetü'z-Zehra, whose construction had been halted due to the wars ((Balkan and First World) despite being decided during Sultan Reşad's reign, was accepted by the Grand National Assembly of Turkey and enacted into law.

During these efforts, Bediuzzaman realised that the leaders of the new regime were on a different course and that it was not possible to work alongside them. He rejected the opportunities offered to him to stay in Ankara, including the position of General Preacher of the East, the highest religious office of the Grand National Assembly Government, as well as a parliamentary seat. He went to Van in early May 1923.

After a while, he began to hold classes with his students on Mount Erek. Meanwhile, opposition to Ankara was growing. When Sheikh Said wrote to him seeking support for an uprising, he tried to convince him to abandon his plan. He also convinced Kör (Blind) Hüseyin Pasha, one of the Hamidiye commanders, to withdraw his support for Sheikh Said. Despite playing a conciliatory role, like other influential figures in the East, he was exiled to Burdur following the Sheikh Said Rebellion.

In mid-May 1926, after being brought to Burdur, he began to expound the truths of faith, which he later compiled into the book titled Nur'un İlk Kapısı (The First Gate of the Light). He also wrote additional sections for the treatises Şemme (A Whiff) and Şule (Flame), which he had previously composed in Arabic. In early 1927, by government order, he was relocated first to Isparta and then to the remote village of Barla.

Haşir Risalesi (The T reatise about Resurrection), which proves resurrection after death, as well as Sözler (The Words) and Mektubat (The Letters), which are based on the Qur'an and aimed at helping people preserve their faith, were entirely written in Barla. Additionally, Lem'alar (The Flashes) was written up to the 26th Flash during this time.

Meanwhile, in Ankara, the new administration was attempting to establish a secular foundation distanced from religion. After the Alphabet Reform of 1928, which banned the publication of books in Arabic script, the treatises began to be copied by hand and reproduced in the hundreds of thousands.

After eight years in Barla, Bediuzzaman was brought to the centre of Isparta in the summer of 1934. On April 20, 1935, by the prosecutor's order, Said Nursî's house was searched, and his books were confiscated. Along with Bediuzzaman, 120 Nur Students from Isparta and the surrounding areas were arrested and sent to Eskişehir Prison in military vehicles.

Bediuzzaman continued writing treatises of the Risale-i Nur Collection in Eskişehir Prison, where the Twenty-Seventh, Twenty-Eighth, Twenty-Ninth, and Thirtieth Flashes, as well as the First and Second Rays were written. On August 19, 1935, the Eskişehir Heavy Penal Court, despite no legal charges being brought against Said Nursî, sentenced him to 11 months in prison and "forced residence" in Kastamonu, based solely on the "opinion of conscience" under the pretext of the Tesettür Risalesi (Treatise on Veiling). Fifteen of his students were also sentenced to six months in prison each.

Upon his release, he was not granted freedom and was instead sent to Kastamonu for forced residence under police escort. The Third Ray, which is the Treatise on Supplication (Münacat), the Fourth Ray, which is the treatise on the verse "For us Allah suffices" (Hasbiye Risalesi), as well as the Sixth Ray and Seventh Ray, which is the Treatise on the Supreme Sign (Ayetü'l-Kübra), were written here. 

On September 20, 1943, following an order from the Isparta Prosecutor, Bediuzzaman was arrested again and sent to Isparta on October 3, 1943. First, he was brought to Ankara via Çankırı by military convoy, and then to Isparta. Due to the decision to consolidate the lawsuits related to the Risale-i Nur, he was transferred to Denizli on October 25, 1943, along with the Nur Students from Isparta, Kastamonu, and Denizli.

While initially in solitary confinement in Denizli prison, he wrote the Eleventh, Twelfth, and Thirteenth Rays. Despite being acquitted and ordered to be released by the Denizli Heavy Penal Court on June 15, 1944, he was not set free. By a decision of the Council of Ministers, he was subjected to compulsory residence in Emirdağ. There, he faced such intense surveillance and restrictions that he was not even allowed to go to the mosque. Bediuzzaman experienced the first three poisoning attempts in Emirdağ, out of the twenty-three attempts he would face throughout his life.

Meanwhile, on December 30, 1944, the First Criminal Chamber of the Court of Appeals upheld the acquittal decision of the Denizli Heavy Penal Court, which had been appealed by the prosecutor. Starting in 1946, copies of the Risale-i Nur began to be produced in Isparta and İnebolu. In 1947, with the limited lifting of restrictions on the pilgrimage, the dissemination of the Risale-i Nur books to the Islamic world was facilitated. Treatises like Asa-yı Musa (The Staff of Moses), reproduced in  Latin script, and Gençlik Rehberi (The Guide for Youth), which was printed, were distributed to Christian missionaries, and the Risale-i Nur books were sent as far as America.

With discomfort over such developments, on January 17, 1948, Said Nursî and the Risale-i Nur students were sent to the Afyon Heavy Penal Court. Despite being acquitted in the Denizli Court, where they were tried on charges such as forming a secret society, opposing the regime, rejecting the reforms, and insulting Mustafa Kemal, etc., they were again tried on the same charges in the Afyon Heavy Penal Court. Despite all the harsh and difficult conditions of Afyon Prison, Said Nursî wrote the Fourteenth and Fifteenth Rays (Şualar) here, completing the compilation of the Risale-i Nur Collection.

On December 6, 1948, the court sentenced Said Nursî to 20 months of heavy imprisonment. The verdict was appealed, and the Court of Cassation overturned it in Bediuzzaman's favour. However, the Afyon Heavy Penal Court prolonged the trial, ensuring that the 20-month sentence was served in prison, and released him on September 20, 1949. After being subjected to 72 days of supervised residence in Afyon under police control, he was finally able to return to his mandatory residence in Emirdağ on December 28, 1949.

Bediuzzaman welcomed the multi-party era, which began on May 14, 1950, while residing in Emirdağ, where he stayed until August 23, 1953. He greeted the reemergence of democratization in Turkey after 27 years with great joy and hope. Together with his students, he provided significant support to the Democrat Party. Encouraging reforms aligned with the country's internal dynamics and structure of society, Bediuzzaman maintained his pro-Democrat and pro-democracy stance until the end of his life.

In 1952, another legal case was filed against Bediuzzaman in Istanbul regarding his book Gençlik Rehberi (The Guide for Youth). However, during the final hearing on March 5, 1952, it was established that the book in question had been acquitted by the Denizli Court in 1944, and this verdict had also been upheld by the Court of Cassation. Consequently, a decision to dismiss the case was issued, concluding the trial. Following this, Said Nursî returned to Emirdağ.

In early 1953, Bediuzzaman visited Istanbul and paid a visit to the Phanar Greek Orthodox Patriarchate. During his meeting with Patriarch Athenagoras, he conveyed that if they accepted Prophet Muhammad's (PBUH) prophethood and acknowledged the Qur'an as the Book of Allah, referring to Christians, they would be considered among the "people of salvation."

On August 23, 1953, another legal case opened in Isparta, where he came to settle, was dismissed during the preliminary judicial process, marking the end of legal proceedings against him.

Meanwhile, his authorised biography was written by his students and reviewed and corrected by Bediuzzaman himself. It was included in the Risale-i Nur Collection under the title Tarihçe-i Hayat (The Chronicle of Life).

Bediuzzaman spent the rest of his life paying visits and delivering lessons to his students wherever he went. On March 21, 1960, while in severely ill condition, he travelled to Urfa with his accompanying students. On March 23, 1960, at the age of 82, he passed away in Room 27 of the İpek Palas Hotel in the early hours of the morning.

Throughout his life, Bediuzzaman faced oppression due to his services in the cause of faith and freedom. Even after his passing, he was not left in peace. Initially buried at the Halil’ür-Rahman Dergah (the resting place of Prophet Abraham), his remains were exhumed on the night of July 12, 1960, following the May 27, 1960, government coup. His body was secretly reinterred in a grave around Isparta-Afyon area, unknown to anyone.

Despite enduring unimaginable pressures, Bediuzzaman left behind a legacy of faith and resilience. His life became a testament to his ideals, and he bequeathed to the world the Risale-i Nur Collection, a contemporary interpretation of the Qur'an's teachings, along with millions of dedicated Nur Students (title given to the persons who study the Risale-i Nur Collection).