(We respectfully share this conversation, published in our newspaper on March 23, 2020, in memory of him.)

Said Nursi's analyses also provide solutions to the problems of today's Christians. It is clear that Said Nursi's target in the Khutba-i Shamiya was Islamic societies. The purpose of analyzing these societies is to demonstrate how they responded to their weaknesses and shortcomings, and to demonstrate their various goals. In my opinion, Said Nursi's studies on the weaknesses of Muslim communities can also be usefully utilized by Christians in evaluating their own societies.

A century-long address

Said Nursi's Khutba-i Shamiya was first declared in 1911 at the Umayyad Mosque in Damascus. It is said that nearly 10,000 people filled the mosque to the brim. Even today, 109 years later, the Khutba remains frequently reprinted, read, and studied. Said Nursi's analysis of Muslim communities and his spiritual approaches clearly address the needs of Muslims. My thoughts reflect the views of a Western Christian and should be interpreted as contributing to interfaith communication.

The Structure of the Khutba-i Shamiya

The structure of this sermon is quite simple. After praising and thanking God, Said Nursi poses a question he considers deeply distressing for believers: Why do those with strong religious beliefs stagnate and even struggle with poverty while those without faith, who disobey the religious principles commanded by God, are rapidly progressing materially? Said Nursi's main question from the point of view of a believer is the formulation that “Although religion was a feature that helped people to be dignified in ancient times, embodied by the criticisms of philosophers such as Feuerbach, Comte, Marx and Nietzsche against religion at the beginning of the Twentieth century, the Italian risorgimento, the revolutions in Mexico and Russia, as well as the policies of liberal parties in some European countries, for today's world it is nothing but a drug that prevents the development of humanity and the formation of nationalities”.

A warning to the believers 

Said Nursi's identification and emphasis is that if believers are to contribute to the development of humanity in the coming years, they must struggle with the six "dreadful diseases" that have become ingrained in their nature. While Nursi draws attention to the mistakes made by believers, he also rejects the evaluation of the materialist solutions offered by those who criticize him, on the grounds that they will lead humanity to greater disasters by ignoring God. The rest of the Khutba is directed towards finding an answer to this main question and curing the six main diseases that it thinks upset religious people. Said Nursi explains this in the form of six words as a treatment for the mental illnesses suffered by religious societies. Some may describe Said Nursi's method as a doctor's approach to diseases. These are:

1. Examining certain symptoms and stopping misperceptions,

2. Diagnosing and naming the disease,

3. Encouraging treatment by informing the patient that they are caring for others,

4. Providing the necessary prescription for healing.

Now, let's see how Said Nursi, as a spiritual physician, acted to treat these contemporary ills in six words:

1. Disease: "Hopelessness" - its cure: "Hopefulness"

2. Disease: "Deceit" - its cure: "Honesty"

3. Disease: "Hostility" - its cure: "Love"

4. Disease: "Division" - its cure: "Unity"

5. Disease: "Despotism" - its cure: "Islamic values"

6. Disease: "Individualism" - its cure: "Consultation"

The Risale-i Nur does not conflict with anyone.

It is clear that Said Nursi's target in the Khutba-i Shamiya is Islamic societies. By analyzing these societies, he aims to provide some guidance on how to respond to their weaknesses and shortcomings. His aim is to pave the way for Muslims to create effective, strong, and prosperous Islamic societies. As a Christian, when I read this Khutba, I see no intention of inciting Muslims against Christians. His other statements in the Risale-i Nur clearly indicate that he has no quarrel with true Christians, but rather that he views them as believers in God who seek to live in accordance with Divine commandments. He believes that in today's world, Muslims and Christians bear common witness to the values derived from faith in God.

Christians should also benefit.

In my opinion, Said Nursi's studies on the weaknesses of Muslim communities can be beneficially utilized by Christians as they evaluate their own societies. Although Christians in Latin America and Africa can be said to be spiritually competent, they cannot be said to be untouched by colonialism, not prone to the ills of despair, deceit, hostility, division, tyranny, and individualism, and at the same time, they are no less in need of hope, honesty, love, unity, human values, and consultation than Muslim communities. Wealthy Christian communities in North America and Europe could also greatly benefit from the points raised in the Khutba about the dangers of competition and a hostile economic order that fails to place God at the center and ignores the spiritual needs of humanity.

This work is essential for everyone.

At the end of this study, I can say that I have found positive answers to the fundamental questions posed at the beginning. Yes, the Khutba-i Shamiya is also relevant to the seemingly inextricable problems of the 21st century. Yes, Said Nursi's analyses also offer solutions to the problems of contemporary Christians. The sixth principle, "consultation," is a matter that should be considered not only by Muslims but also by everyone who believes in God and seeks His approval in the world. I conclude my observations on Said Nursi's Khutba-i Shamiya  with a call for dialogue and consultation between Muslims and Christians.

There is much to learn from Bediüzzaman.

Thomas Michel, who passed away on November 24, 2025, described his affinity for Bediüzzaman Said Nursi and his works in one of his articles:

I am a Christian, actually a Catholic priest. One might ask why a Christian would spend time studying and writing about the thought of a Muslim scholar. Does Said Nursi have anything to say to Christians or others who do not follow Islam? Is there any convergence or consensus between the views expressed in the Risale-i Nur and my own deeply held beliefs?

The bravest voice

In fact, I first approached the Risale-i Nur with some of these questions. I wanted to see how Said Nursi viewed Christians and whether there was any hope for mutual understanding and respect between followers of the two religions. As time went on and I continued to study the Risale-i Nur further, I realized that this early idea of "Muslim-Christian dialogue" was too timid a concept to grasp Nursi's bolder proposal. He never uses the word "dialogue," which implies that what Muslims and Christians should do is talk to each other. Instead, he boldly speaks of "the union or unity of Muslims with true Christians." When Said Nursi first articulated this bold concept a century ago, around 1911, it was a bold idea. However, he never abandoned this view, and over the years, Nursi continued to call for an end to hostilities and theological disagreements—at least for now—so that Muslims and Christians could face the challenges of the modern world together.

Lessons from the On Sincerity (Ikhlas) 

In his " On Sincerity (Ikhlas) ," Said Nursi states that rivalry and disagreement arise even among good people who sincerely seek the truth. This stems not from a lack of effort or goodwill, but rather from an excessive desire to guide and teach others. Said Nursi explains how a spiritual guide can become caught up in jealousy and competition: "Thinking to himself, 'Let me earn this reward, let me guide this community, so they will listen to me,' he enters into a competitive position against a true brother who stands before him and truly needs his love, help, brotherhood, and support. Asking himself, 'Why do my students go to him? Why don't I have as many students as he does?' he falls into the clutches of the ego, succumbs to the chronic disease of ambition, loses his sincerity, and opens the door to hypocrisy." Thus, even our good intentions can be distorted by pride and result in personal ambition, dishonesty, and hypocrisy. Those we should consider brothers and sisters in fulfilling God's will, we see as rivals or enemies. According to Said Nursi, the only way to prevent this corruption of ideals is to strive for pure sincerity. He said "God's pleasure is gained solely through sincerity, and not through a large following or great success." "One should not pay too much attention to quantity, for sometimes showing one person the truth can be as pleasing to God as guiding a thousand." Furthermore, sincerity and devotion to truth require one to desire the benefit of Muslims anywhere.

There's much to learn from Said Nursi.

There's much to learn in these words and this attitude toward truth. I thank God that I've been able to learn so much from Said Nursi's writings. My hope is that Muslims, Christians, and others will also benefit from the simple reflections on the Risale-i Nur found in these articles.

(First published: March 23, 2020, Yeni Asya)