for the nation was essentially part of the high morality of Islam, and a requirement of it, which had been stolen from them by non-Muslims. It was the foundation of modern progress. He continued: "We must declare with our spirits, lives, consciences, minds, and all our strength: 'If we die, Islam, which is our nation, lives; it will live for ever. Let my nation be strong and well. Reward in the Hereafter is enough for me. My life as part of the nation will make me live; it will make happy in the world above.'" [^208]

[^208]:Nursi, Münâzarat, 50-1.

Thus, to recapitulate, with "the destruction of the barrier of despotism", constitutionalism and the idea of Freedom had spread throughout the Islamic world and had caused a thorough awakening, and had brought about progress in ideas and great changes. This was because it had "showed up the existence of the nation," and in turn, "the luminous jewel of Islam within the shell of nationhood had begun to be manifest." Islam was vibrating, stirring to life. This had made it clear to all Muslims that each was not isolated and disjoined, but connected to all the others through shared interest and fellow-feeling, The whole Islamic world was bound together like a single tribe. This vibrating was also making Muslims aware that they had at their disposal a source of great strength and support. This had given birth to hope, which had revived their morale, previously destroyed by despair. [^209]

[^209]:Ibid., 22-3; 55.

It may be seen from this why Bediuzzaman was insistent on the present regime, despite the objections that could legitimately be raised concerning the CUP. He answered the uncertainties and objections put to him by the tribesmen, pointing out that it was "the lesser of two evils" and that "if consultation now deviates from the Shari'a one finger, formerly it did so one hundred yards." [^210] Also through explaining it in this way, he allayed their fears concerning religion, which they had understood to be under threat by the Revolution. On the contrary, constitutionalism was the way to protect Islam. The feeling for Islam and sense of religion which lay behind the public opinion of the nation was a much surer, more effective, and exalted way to protect religion than leaving it to "an unhappy, defeated Sultan, or sycophantic officials, or a few unreasonable policemen." [^211]

[^210]:Nursi, Münâzarat (Ott. edn.), in Asar-ı Bedi'iyye, 416.

[^211]:Nursi, Münâzarat, 7-8.