The Fifth Note

The philosophies and civilisation of Europe had, to some extent, found their way into the thought of the Old SaidThe first major period in the life of Bediuzzaman Said Nursi, during which he was actively involved in public affairs, education, and efforts to reform Muslim society. This period preceded his spiritual transformation into the “New Said,” when he devoted himself primarily to strengthening Islamic faith through the Risale-i Nur.. When the New SaidThe second major period in the life of Bediuzzaman Said Nursi, during which he withdrew from political and public affairs and devoted himself to strengthening Islamic faith through spiritual reflection, Qur’anic teachings, and the writing of the Risale-i Nur. turned inward in contemplation, however, those philosophical influences and that conception of European civilisation became a source of inner difficulty, for they affected the heart like diseases. The New SaidThe second major period in the life of Bediuzzaman Said Nursi, during which he withdrew from political and public affairs and devoted himself to strengthening Islamic faith through spiritual reflection, Qur’anic teachings, and the writing of the Risale-i Nur. was therefore compelled to purify his thought and free himself from the influence of those false philosophies and that corrupt civilisation. Moreover, in order to silence the egocentric feelings within him that were inclined towards Europe, he felt obliged to engage in the following debate with the collective personality of Europe—a debate which, in one respect, is very extensive, and in another, very concise.

This, however, should not be misunderstood, for there are two Europes. My words are not directed at the first Europe, which, inspired by true Christianity, renders valuable service to human society and pursues knowledge in the service of justice and truth. Rather, I address the second Europe: the corrupt Europe which, through the darkness of naturalistic philosophy, regards the sins of contemporary civilisation as virtues and leads humanity into dissipation and misguidance.

Thus, during that spiritual journey, I addressed the collective personality of Europe—which renders no true service to humanity, but clings both to useless and harmful philosophies and to a corrupt civilisation that fosters dissipation—as follows:

Know, O second Europe! With a confused and misguided philosophy in your right hand, and a dissipated and harmful civilisation in your left, you claim that the happiness of humanity lies in these two. May both your hands be broken, and may your two loathsome gifts devour you; and so they shall!

O Europe, wicked soul that leads people to unbelief and spreads it everywhere! Can there truly be happiness for a tormented man whose soul, conscience, intellect, and heart are afflicted by grave calamities, while outwardly he lives amid the deceptive splendour and prosperity of the world? Can such a person truly be considered happy?

Do you not see that a person falls into hopelessness when he is unable to fulfil even a simple duty, sinks into despair because of an unattainable desire, and is disappointed when his hopes fail to be realised? As a result, sweet imaginings turn bitter, pleasant circumstances become a source of torment, and the world becomes as suffocating as a prison.

What prosperity can you offer to a helpless man who, in the depths of his heart and the very core of his soul, has suffered the blows of misguidance, and whose hopes have been utterly destroyed by it? Can a person whose body dwells in a false and fleeting paradise, while his heart and soul suffer the torments of Hell, truly be called happy? In this way you have deceived helpless humanity: you place it in an illusory paradise while at the same time exposing it to the torments of Hell.

O Europe, the nafs-i ammārahThe aspect of the soul that incites a person toward evil and harbors negative traits and desires. of humanity! Consider the following example, and see where you have led mankind: