Said Nursi was a profound Muslim thinker and revivalist, whose teachings (Risale-I Nur) and ideology are still being followed today in modern Turkey. His life is full of enthusiasm and energy. During his lifetime, he encountered problems similar to those faced by other Muslim scholars and thinkers in other parts of the Islamic world in the 20th century. He lived a life of struggle and harassment but never acted aggressively and never allowed his students to respond with aggression. The strong opposition of the government to religion as opposed to Nursi’s firm stand against any irreligiousness certainly made him a symbol of religious movement in Turkey. He sacrificed his whole life for the cause of Islam and fought against the corruption of society caused by enemies like atheism, materialism, colonialism, etc. through his writings collectively known as Risale-i Nur, whose teachings form the basis of one of the largest and rather influential religious orders. This paper anticipates discussing the significance of Nursi’s thoughts, teachings and his life and also explaining the importance of Nursi in the formation of ideology that helped the society of Turkey to get rid of anti-religious systems.
Bediuzzaman Said Nursi was born in 1877 in eastern Turkey and died in 1960 in Urfa in Turkey. Readers may refer to his biography for details of his long and exemplary life, which spanned the last decades of the Ottoman Empire, its collapse after the First World War and the setting up of the Republic, then the twenty-five years of Republican Peoples’ Party rule, well-known for the measures taken against Islam, followed by the ten years of Democrat rule, when conditions eased a little for Bediuzzaman.
Bediuzzaman displayed an extraordinary intelligence and abilityto learn from an early age, completing the normal course of madrasa (religious school) education at the early age of fourteen, when he obtained his diploma. He became famous for both his prodigious memory and his unbeaten record in debating with other religious scholars. Another characteristic Bediuzzaman displayed from an early age was an instinctive dissatisfaction with the existing education system, which when older he formulated into comprehensive proposals for its reform. The heart of these proposals was the bringing together and joint teaching of the traditional religious sciences and the modern sciences, together with the founding of a university in the Eastern Provinces of the Empire, the Medresetü’z-Zehra, where this and his other proposals would be put into practice. In 1907 his endeavors in this field took him to Istanbul and an audience with Sultan Abdul Hamid. Although subsequently he twice received funds for the construction of his university, and its foundations were laid in 1913, it was never completed due to war and the vicissitudes of the times.
Contrary to the practice of religious scholars at that time, Bediuzzaman himself studied and mastered almost all the physical and mathematical sciences, and later studied philosophy, for he believed that it was only in this way that Islamic theology (kalâm) could be renewed and successfully answer the attacks to which the Qur’an and Islam were then subject.
In the course of time, the physical sciences had been dropped from madrasa education, which had contributed directly to the Ottoman decline relative to the advance of the West. Now, in the 19th and early 20th centuries, Europe had gained dominance over the Islamic world, and in efforts to extend its dominance, was attacking the Qur’an and Islam in the name of science and progress in particular, falsely claiming them to be incompatible.
Within the Empire too was a small minority which favored adopting Western philosophy and civilization. Thus, all Bediuzzaman’s Endeavour was to prove and demonstrate the falseness of these accusations, and that far from being incompatible with science and progress, the Qur’an was the source of true progress and civilization, and in addition, since this was the case, Islam would dominate the future, despite its relative decline and regression at that time.
The years up to the end of the First World War were the final decades of the Ottoman Empire and were, in the words of Bediuzzaman, the period of the ‘Old Said’. In additions to his endeavors in the field of learning, he served the cause of the Empire and Islam through active involvement in social life and the public domain. In the War, he commanded the militia forces on the Caucasian Front against the invading Russians, for which he as later awarded a War Medal. To maintain the morale of his men he himself disdained to enter the trenches in spite of the constant shelling, and it was while withstanding the overwhelming assaults of the enemy that he wrote his celebrated Qur’anic commentary, Signs of Miraculousness, dictating to a scribe while on horseback. Stating that the Qur’an encompasses the sciences which make known the physical world, the commentary is an original and important work which in Bediuzzaman’s words, forms a sort model for commentaries he hoped would be written in the future, which would bring together the religious and modern sciences in the way he proposed. Bediuzzaman was taken prisoner in March 1916 and held in Russia for two years before escaping in early 1918, and returning to Istanbul via Warsaw, Berlin, and Vienna.
The defeat of the Ottomans saw the end of the Empire and its dismemberment, and the occupation of Istanbul and parts of Turkey by foreign forces. These bitter years saw also the transformation of the Old Said into the New Said, the second main period of Bediuzzaman’s life. Despite the acclaim he received and services he performed as a member of the Darü’l-Hikmeti’l-Islamiye, a learned body attached to the Shaykhu’l-Islam’s Office, and combating the British, Bediuzzaman underwent a profound mental and spiritual change in the process of which he turned his back on the world. Realizing the inadequacy of the ‘human’ science and philosophy he had studied as a means of reaching the truth, he took the revealed Qur’an as his ‘sole guide.’ In recognition of his services to the Independence Struggle, Bediuzzaman was invited to Ankara by Mustafa Kemal, but on arrival there, found that at the very time of the victory of the Turks and Islam, atheistic ideas were being propagated among the Deputies and officials, and many were lax in performing their religious duties. He published various works that successfully countered this.
Remaining some eight months in Ankara, Bediuzzaman understood the way Mustafa Kemal and the new leaders were going to take and on the one hand that he could not work alongside them, and on the other that they were not to be combatted in the realm of politics. When offered various posts and benefits by Mustafa Kemal, he declined them and left Ankara for Van, where he withdrew into a life of worship and contemplation; he was seeking the best way to proceed.
Within a short time, Bediuzzaman’s fears about the new regime began to be realized: the first steps were taken towards secularization and reducing the power of Islam within the state, and even its eradication from Turkish life. In early 1925 there was a rebellion in the east in which Bediuzzaman played no part, but as a consequence of which was sent into exile in western Anatolia along with many hundreds of others. Thus unjustly began twenty-five years of exile, imprisonment, and unlawful oppression for Bediuzzaman. He was sent to Barla, a tiny village in the mountains of Isparta Province. However, the attempt to entirely isolate and silence him had the reverse effect, for Bediuzzaman was both prepared and uniquely qualified to face the new challenge: these years saw the writing of the Risale-iNur, which silently spread and took root, combatting in the most constructive way the attempt to uproot Islam, and the unbelief and materialist philosophy it was hoped to instill in the Muslim people of Turkey.
Thoughts of Bediuzzaman Said Nursi
Risalay-i Noor : 1.Ishara 2. Kalimat 3. KhutbaiyeShamiyah 4. Lamat 5. Maktubat 6. Malaheq 7. masnavi 8. Sayikalul slam 9. Shuat 10. Sirat e Zatiya
An Islamic Perspective of the Natural Environment and Animals: Said Nursi and his Renewals Philosophy:
Said Nursi’s view of animals is highly spiritual. His positivethinking philosophy extends to the natural environment and includes animals considered harmful to humans.His view of not killing harmful animals contradicts with the majority Islamic scholarly works which permit the killing of detrimental ones. His understanding of the interconnectedness of natural beings and things as well as their connection to the Divine is the major source for his works. Nursi views each created thing as a piece of the puzzle of the universe in harmony with each other. To him, animals have a deep spiritual aspect alongside their physical dimension. This article argues that throughout his works, Nursi – with his unique perspectives on spiritual approaches towards the environment and devotion to the creation – more than any other Islamic scholar, defended the Islamic view against naturalists and attempted to Islamize natural philosophy by addressing theists. He views nature as art not the Artist. This article examines Nursi’s positive thinking and actions towards animals as he presents a renewed interpretation of Islamic sacred sources.
Interpretation of Youth from the Thinking of Badiuzzaman Said Nursi:
Today’s youth are tomorrow’s leaders. As such, there is a huge responsibility on the elders of the Ummah to mould and nurture young minds in the true Islamic spirit and identity. In order to achieve that, the youth need to be inculcated in the best possible manner so that they are physically, intellectually, socially and emotionally developed into an integrated Islamic personality. It is believed that when the young Muslim minds are developed in accordance with the Islamic philosophy of education; peace, prosperity and happiness will prevail not only in the Muslim world, but the world at large. The idealism that calls for the development of the young Muslim mind is also embedded in the thoughts of Bediuzzaman Said Nursi. As one of the well-known Muslim reformers of his time, Nursi has called for the Muslims, particularly the youth, to return to the Qur’anic mode of thinking. Among the ethical values stated in the Qur’an are moderation, fairness and justice in the way of thinking and actions. In line with that, this paper highlights the importance of thinking, ethics and morality that have been stated in Nursi’s “Risal-e-Noor.” Due emphasis is given to analyze Nursi’sideas with regard to youth and how to prepare them to be the next echelon of leaders.
Integrated education as a solution for educational dualism from said nursi’s perspective:
The concept of integrated curriculum and its processes based on an educational model proposed by Badiuzzaman Said Nursi that is Madrasah al-Zahra. It attempts to help in deriving some possible answers as solution of educational dualism facing the Ummah today. Hence, Said Nursi’s life and works especially Risale-iNur should be examined analytically. It is a fact that the Ummatic malaise is rooted from educational dualism, co-existence of traditional religious and modern secular systems of education as a negative impact of Western colonialization and secularization. In the twentieth century, many prominent civilizational reformists had attempted to revive Islamic civilization through the integration of knowledge. The integration of both traditional religious and modern secular sciences into an integrated curriculum is viewed as the best solution to resolve this critical problem among contemporary Muslim scholars including Said Nursi. It is found that Madrasah Zahra model proposed by Nursi manifests integration of knowledge in the sense that the positive sciences should be taught in the religious schools meanwhile religious subjects in the secular schools. This to make sure the products of religious education system are preserved from religious intolerance whereas the products of secular one from irreligious ethics. Integrated curriculum represents the epistemological aspect of Islamic education is a great challenge. The distinguished educational features of Madrasah al-Zahra model make it the most feasible model for Muslims to help in resolving its malaise of educational dualism in this current global context. Said Nursi’s educational thoughts and his Madrasah al-Zahra model give some implications in remodeling Islamic integrated curriculum for Islamic educational institutions in the effort of empowering Islamic education and then, reviving Islamic civilization.
The writer is regularly contributing to Tafseer, Insights and different theological issues.