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Tezel, Yahya Sezai. “Tanzimat Sonrası İmparatorluk ve Cumhuriyet Türkiye’sinde Muhafazakârlık Sorunsalı: Devamlılıklar,Değişmeler ve Kırılmalar”. Modern Türkiye’de Siyasi Düşünce, Muhafazakârlık içinde, ed. Ahmet Çiğdem, 5: 21-39. İstanbul:İletişim Yayınları, 2009.

Toker, Nilgün ve Serdar Tekin. “Batıcı Siyasi Düşüncenin Karakteristikleri ve Evreleri: Kamusuz Cumhuriyetten KamusuzDemokrasiye”. Modern Türkiye’de Siyasi Düşünce, Modernleşme ve Batıcılık içinde, ed. Uygur Kocabaşoğlu, 3: 82-106. İstanbul: İletişim Yayınları, 2009,

Uyanık, Mevlüt. “Din Hegomonik Bir Siyaset Aracı Olamaz”. Siyasi Tarihi Dini ve Kültürel Boyutlarıyla İslam ve Şiddet. ed.Mümtaz’er Türköne. İstanbul: Ufuk Kitap, 2007.

Ülgen, Pınar. “Ortaçağ Avrupasının Mükemmel Öğretmen Lakaplı Bilim Adamı: Roger Bacon”. Sosyal Bilimler Araştırmaları Dergisi 13,sy.2(2018): 229-238.

Ülken, Hilmi Ziya. Bilgi ve Değer. İstanbul: Ülken Yayınları, 2001.

Vincent, Gilbert. “Din Ahlak, Devlet ve Bilim: Laikliğin Kaynakları”. Tartışılan Laiklik: Fransa’da ve Türkiye’de İlkeler ve Algılamalar. der. Samim Akgönül. çev. Ceylan Gürman Şahinkaya, İstanbul: İstanbul Bilgi Üniversitesi Yayınları, 2011.

Yavuz, M. Hakan. “Bediüzzaman Said Nursi ve Nurculuk”. Modern Türkiye’de Siyasi Düşünce, İslamcılık içinde, ed. YasinAktay, 6: 264-294. İstanbul: İletişim Yayınları, 2011.

THE ROLE OF ISLAMIC THEOLOGY TOWARDS A BETTER WORLD: THE FOUNDATIONAL VIEWS OF

RISALE-I NUR*

Vaffi Foday Sheriff** Abstract

Theworld is todayundergoing critical challenges ofpolitical,socio-economic and religious dimensions. Mankind is faced withphenomenalissuesofpoverty,environmentaldegradation,andclimaticupheavals resulting in drought and floods and an alarming level ofmoral turpitude as beingwitnessed inmost communities around theworld.ItisagainstthisgeneralbackgroundthatthepaperexaminestheroleofIslamictheology towardsabetterworld.ThepaperbeginsbydiscussingthefoundationsofIslamictheologyfromtheperspectiveofRisale-i Nur. Itproceeds todiscussthepracticalsolutionsofferedbyRisale-i Nur in thedifferent spheresof life.Thepaper concludesbyadvocatinganewthinkinginthewaytheworldwillbetransformedintoa better place, especially by examining the doctrinal and theologicalbasespresentedbyRisale-i Nur inthatregard.

Key Words: Islamic Theology, a BetterWorld, Risale-i Nur,PositiveAction,PublicOrder,Security

İslam İlahiyatının Daha İyi bir Dünya Oluşturmadaki Rolü Hakkında Risale-i Nur’un Temel Görüşleri

Öz

Günümüzde dünyamız siyasi, sosyo-ekonomikvedinialanlardaciddimeselelerle boğuşmaktadır. İnsanlık dünyanın her yanında endişe * Thisarticlehasbeenpresentedinthe11thInternationalBediuzzamanSymposiumwiththetitle`AFaithServicethroughtheGuidanceoftheQur'anandSunnah:PositiveAction`whichwasheldinIstanbulbetweenthe1stand3rdofOctober,2017. ** Dr.DepartmentofIslamicStudies,UsmanuDanfodiyoUniversity,Sokoto,Nigeria,[email protected] Geliş Tarihi: 27.05.2019 Kabultarihi:24.06.2019 ORCID:

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The Role Of Islamic Theology Towards A Better World: The Foundational Views Of Risale-i Nur / Vaffi Foday SHERIFF

verici ahlaki bozulmaya yol açan fakirlik ile, kuraklık ve sellere yol açan çevresel bozulma ve büyük iklim değişimleri ile karşı karşıyadır. Bütün bu meselele karşısında bu makale daha iyi bir dünya için İslâmilahiyatının rolünü incelemektedir. Makale İslâm ilahiyatının esaslarını Risale-i Nur çerçevesinden ele alarak işe girişir ve hayatın farklı alanlarında Risale-i Nur’un sunduğu pratik çözümleri tartışır. Sonuçta da dünyanın daha iyi bir yere dönüşmesi yolunda yeni bir yolu, Risale-i Nur’da ortaya konan nazari ve teolojik esasları tartışmak suretiyle savunur.

Anahtar Kelimeler: İlahiyat, Daha İyi bir Dünya, Risale-iNur,Müsbet Hareket, Kamu Düzeni, Emniyet

Introduction

Humanityhas mademuchprogressatthesametime remains todoinordertomaketheworldbetterandprosperous.Risale-i Nurinthiscontext, asacontemporarycommentaryon theQur’anicmessagebyBediuzzaman SaidNursi,providesvariousanswers totheanxietyandthe existential dilemma facing all human beings today: who am I? Where amIfrom?WhatmustIdoin thisworld?WhereamIgoing?Whatwill happen whenIdie?Howthisworldwillbebetterforpresentand future generations? To address these questions, the researcherintends to address the topic titled “The Role of Islamic Theology in CreatingBetterWorld:TheFoundationalViewsofRisale-iNur.Theresearcher discusses the concept of theology, Nursi’s approach in theologicalissueswhichisdifferentfromclassicalKalâm (theology),human responsibility towards a betterworld, importance of utilizingsourcesandhumanfacilitiesforcreatingabetterworld,basicstrategies,peace,publicorderandsecurity,includingreformationofindividualsandsocietyallare discussed inthecontextof thepaper.

1. The Concept of Theology

The term “theology” denotes the study of religion and belief.1 In Islamic studies, theology is known as “Ilmu Al-Usul 1Oxford Advanced Learner’s Dictionary, Oxford University Press 2000, p.123.


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verici ahlaki bozulmaya yol açan fakirlik ile, kuraklık ve sellere yol açan çevresel bozulma ve büyük iklim değişimleri ile karşı karşıyadır. Bütün bu meselele karşısında bu makale daha iyi bir dünya için İslâmilahiyatının rolünü incelemektedir. Makale İslâm ilahiyatının esaslarını Risale-i Nur çerçevesinden ele alarak işe girişir ve hayatın farklı alanlarında Risale-i Nur’un sunduğu pratik çözümleri tartışır. Sonuçta da dünyanın daha iyi bir yere dönüşmesi yolunda yeni bir yolu, Risale-i Nur’da ortaya konan nazari ve teolojik esasları tartışmak suretiyle savunur.

Anahtar Kelimeler: İlahiyat, Daha İyi bir Dünya, Risale-iNur,Müsbet Hareket, Kamu Düzeni, Emniyet

Introduction

Humanityhas mademuchprogressatthesametime remains todoinordertomaketheworldbetterandprosperous.Risale-i Nurinthiscontext, asacontemporarycommentaryon theQur’anicmessagebyBediuzzaman SaidNursi,providesvariousanswers totheanxietyandthe existential dilemma facing all human beings today: who am I? Where amIfrom?WhatmustIdoin thisworld?WhereamIgoing?Whatwill happen whenIdie?Howthisworldwillbebetterforpresentand future generations? To address these questions, the researcherintends to address the topic titled “The Role of Islamic Theology in CreatingBetterWorld:TheFoundationalViewsofRisale-iNur.Theresearcher discusses the concept of theology, Nursi’s approach in theologicalissueswhichisdifferentfromclassicalKalâm (theology),human responsibility towards a betterworld, importance of utilizingsourcesandhumanfacilitiesforcreatingabetterworld,basicstrategies,peace,publicorderandsecurity,includingreformationofindividualsandsocietyallare discussed inthecontextof thepaper.

1. The Concept of Theology

The term “theology” denotes the study of religion and belief.1 In Islamic studies, theology is known as “Ilmu Al-Usul 1Oxford Advanced Learner’s Dictionary, Oxford University Press 2000, p.123.

(thescienceofbasicprinciplesofIslam)orIlmu al-Tawhid (thescienceofaffirmingtheunityofAllah).ItcanalsobecalledtheIlmu al-Kalâm (thescienceofDebate).ThewordKalâm, meansin Arabic speech with comprehensivemeaning, but in Islamic theology, it denotes discussion, debate or argument on Islamic creedorfaith.2 Ithasadimensionofwisdom,because it isnotopposed to certainty of knowledge anddoes not contradict thedemandofreason.3 WhatistheapproachofNursi inTheologicalIssuesthatisdifferentfromClassicalKalâm?

2. Differences between Nursi’s Approach in Theological Issues and Classical Kalm

In the eras of Kindi, Asha’irah 4 , Mu’tazilah 5 , andMaturidiyyah, 6 theological discussion or debates were deeplybased on different issues which were related to Jawahir (substances) and Al-Araad (accidents) or Qadar 7 (destiny) in

2 AnisIbrahimandOthers,Al-Mu’jamu al-Wasit,Cairo,1972,p.1059 3Nursi,BediuzzamanSaid,TheWords,TwentyFirstWorldSecondStationp.285. 4 SeeforinstanceAbuAl-HasanAl-Ashari,Al-IbaanatuAnUsul-al-DiyanatiManshiraatMaktabatiAnwarAbdullahMuhammad,Al-Mudinah,2011,p.52-84.ReadagainthebookofAbubakaral-Baqlaani, ‘Kitab al-Tawhidfial-ReadAla al-Mulhidah al-Mu’atalah wal-Rafidah,NashratuMakarthir,Maktabatual-Shariqiyyah,Beirut1967,p.26– 60.Readagain,Al-Bagdaadi,AbdQaahir,Al-Farq Beina al-Firaq Maktabatu al-Hadiy al-Muhammadiy, Cairo,2008/10931,1st ed.P.94– 99. 5 Qadi Abd Jabbar, Sharh-Usul El-Khamsah, edited by Dr. Abd al-KarimUsman,1ed.1965,p.510-511.Seemoreon issues ofFreedom forhumanbeing,Ch.Bouamrane,leProblemedelalibertehumaine,SolutionMutazilite,firsted.1VrinParis,p.113.SeeagainGaddi,AbdJabbar,Al-MukhtasarfiUsulAl-Din(inRasailal-Adliwa-Tawhid),p.180.Moreagain,IbnRushd,Al-KashfAnManahiJial-AdlatifiAqaadidal-Milat,Cairo,p.45. 6 Read the articles onAl-Maturidi” and “Maturidiyya” by W. Madelung in “The Encyclopedia of Islam, vol. VI, pp. 846-848 7 IsanoldconceptwhichdealswithhumanresponsibilityandaccountabilityinMuslimhistory,readforinstanceJawadAli,Tarikhal-ArabQablaal-Islam,Darual-IllilMalayyin,Beirut,1st ed.Vol.6,p.157-160.

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responsibilityandaccountabilityofmankindafterdeath8. Nursi cannotbeconsideredinmosttheological discussionasMutakalim (theologian) or mufasir (exegesist of the Qur’an) in a classicalsense according to Ozervarli, what Nursi did was to combine Kalâm andTafsir disciplinesand receiving themasa theologybased on the Qur’an and on the methods of contemporary education. So, through Qur’anic theology Nursi could make a serious attempt to protect the Islamic faith from materialisticchallenges of the contemporary era of Nursi, using anexperimentalapproximationratherthananyphilosophicaland/ortheoretical methods. 9 Although, Nursi was not a classicalMutakalim, hehadconnections withthesunni Kalâm traditions that depend on using rational methods of argumentation (nazarwa-istidlal) to explain the Qur’anic revelation. 10 Nevertheless,inexplainingtheexistenceofAllah,Nursiprefersa dynamic approach by examples of the impacts of its divinenamesupontheuniverseandtheworldofhumanity.11

Besides, he criticized the Mu’tazilite “Mutakalimun” for giving superiority to reason over revelation. 12 The Qur’anmethodologyofexplainingIslamicfaith, infactallowedNursitogo as far as to blame all of the classical traditions of Islamicthought,suchasphilosophers,Sufis,andtheologians,formoving

8 Imean,thetheologianswhowereactivefromthe2nd/8th centurythroughthe5th/11th Century.ReadthebeliefHistoryofIslamicTheologytobefoundinIbnKhalduns,AIMuqadinah,vol. III,p.4-6.ReadmoreShaharSitani, al-MilalwalNihal,Daral-kutubal-IlmiyyahBeirut1992,vol.1,2nd ed.,p.13– 14. 9Ozervarli, M. Sait, Said Nursi’s Project of RevitalizingContemporaryIslamicThought,in(Islamatthecrossroads,onthelifeandThoughtofBediuzzamanSaid Nursi) Edited and with an introduction by Ibrahim M. Abu-Rabi,Publishedbystate.UniversityofNewYorkPress,Albany,2003,p.322. 10Ibid,p.322. 11 Ibid 12 Ibid,p.322


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responsibilityandaccountabilityofmankindafterdeath8. Nursi cannotbeconsideredinmosttheological discussionasMutakalim (theologian) or mufasir (exegesist of the Qur’an) in a classicalsense according to Ozervarli, what Nursi did was to combine Kalâm andTafsir disciplinesand receiving themasa theologybased on the Qur’an and on the methods of contemporary education. So, through Qur’anic theology Nursi could make a serious attempt to protect the Islamic faith from materialisticchallenges of the contemporary era of Nursi, using anexperimentalapproximationratherthananyphilosophicaland/ortheoretical methods. 9 Although, Nursi was not a classicalMutakalim, hehadconnections withthesunni Kalâm traditions that depend on using rational methods of argumentation (nazarwa-istidlal) to explain the Qur’anic revelation. 10 Nevertheless,inexplainingtheexistenceofAllah,Nursiprefersa dynamic approach by examples of the impacts of its divinenamesupontheuniverseandtheworldofhumanity.11

Besides, he criticized the Mu’tazilite “Mutakalimun” for giving superiority to reason over revelation. 12 The Qur’anmethodologyofexplainingIslamicfaith, infactallowedNursitogo as far as to blame all of the classical traditions of Islamicthought,suchasphilosophers,Sufis,andtheologians,formoving

8 Imean,thetheologianswhowereactivefromthe2nd/8th centurythroughthe5th/11th Century.ReadthebeliefHistoryofIslamicTheologytobefoundinIbnKhalduns,AIMuqadinah,vol. III,p.4-6.ReadmoreShaharSitani, al-MilalwalNihal,Daral-kutubal-IlmiyyahBeirut1992,vol.1,2nd ed.,p.13– 14. 9Ozervarli, M. Sait, Said Nursi’s Project of RevitalizingContemporaryIslamicThought,in(Islamatthecrossroads,onthelifeandThoughtofBediuzzamanSaid Nursi) Edited and with an introduction by Ibrahim M. Abu-Rabi,Publishedbystate.UniversityofNewYorkPress,Albany,2003,p.322. 10Ibid,p.322. 11 Ibid 12 Ibid,p.322

away from the Qur’anic approach in some cases. 13 In hisapproachintheologicalissuesthatisdifferent fromotherclassicaltheologians, he based his thought on the interface between theQur’an which is the main source of religion and the physicaluniverse,whichisthesubjectofscience.14

Forthebettermentoftheworldandprogressofmankind, Nursi understood inhistimethatanessentialcauseofthedeclineoftheworldisaweakeningofpeople’s belief inhistime, whatisneededistoexpandalleffortstoreconstructtheedificeofIslamfromitsfoundations,beliefandtoanswerunbelieversthatIslamis not always after physical struggle, but with Jihad “bil al-Qalam” strugglebywriting.15 ThisshowsaccordingtoNursi thatthe reformation of the society including Da’wah activities should bedonebywisdomthatwillbringpeacefulco-existence amongpeopleinsociety.

3. Human Responsibility to Create a Better World

For makingtheworldbetter, humanbeinghastoplayavitalrole.Inthisperspective,NursigivessomeexamplesinRisale-iNurbysayingthat

“there was a royal garden in which were innumerable fruit bearingappointedtoattendtoit.Theduty ofoneoftheservantswasonlytoopenthewatercanalsothatthewatercouldspreadthroughoutthegardenandbenefitedfrom.Buttheservantwaslazyanddidnotopenthecanal,soharmcametothegrowth ofthegarden.Orelseitdried up.Alltheotherservants hadtherighttocomplain,notaboutthecreator’s dominical art and the sultan’s

13Nursi,BediuzzamanSaid,theWords,p.456 14Nursi Bediuzzaman Said, the Words, p. 107-109 and p.376-380 See forinstance: A. I. Doi, Shari’ah: The Islamic Law, Centre for Islamic Legal Studies,ABUZaria,1404AH,pp.21-40 15 SeeNursi,BediuzzamanSaid,ResurrectionandHereafter:ADecisiveProofoftheirRealityfromtheRisale-i NurCollection,PrintedbyReyhanoffsetA.S,Istanbul,2002.P.8-9

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royalsupervision and theobedientserviceof thelight,airandearth,butaboutthat foolishservant,fortheirduties wereallmadefruitlessorelseharmcametothem.”16

Fromtheabove quotation,Nursi,believes thathumanbeingisresponsible tomakethisworldbetter. Thishastodowiththeconceptofvicegerencyof mankindontheearth.

4. Mankind is a Vicegerent of Allah on the Earth

OneofthesubjectsthatarefrequentlydiscussedbyMuslimtheologians is Allah’s vicegerence on the earth. According toNursi,mankindisonlyacreature thatAllahappointedhimtobeHisvicegerenton theearth.17

Behold,thyLordsaidtotheangels:"I willcreateavicegerentonearth."Theysaid:"WiltThouplacethereinonewhowillmakemischief therein and shedblood?- whilstwedocelebrateThypraisesandglorifyThyholy(name)?"Hesaid:"Iknowwhatyeknownot."

Fromtheabove verse,Nursiconsidersthatresponsibilityofhumanbeingamongallcreatedanimals,originatedfromthe verse; hesaid

“Man is the most articulated and most responsible minister.Besides,mankindis themostimportantresultoftheUniverse,the most elevated of living creature possessing the mostcomprehensive capabilities,arepresentativeinminiatureofGodcosmicprocess.”18

16Nursi,BediuzamanSaid,TheWords/FourteenthWordp.182. 17 See Qur’an 2:30. 18Nursi,BediuzzamanSaid,TheRays,TheFruitsofBelief,SeventhTopic,p.238,Ibid.TheFifteenthRay,TheShiningProof,FirstStation,p.588.Seemorethewords,TheTenthWord,EleventhTruthp.100.ToknowmoreabouttheVice-Gerencyofhumanbeinginthe world. Read for instance ‘Abd al-Majidal Najjar’s book: The vicegerency of man between revelation and reason,critiqueofthedialecticofthetext,reasonandreality,internationalinstituteofIslamicthoughtHerdon,Virginia,USA,p.21-25


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royalsupervision and theobedientserviceof thelight,airandearth,butaboutthat foolishservant,fortheirduties wereallmadefruitlessorelseharmcametothem.”16

Fromtheabove quotation,Nursi,believes thathumanbeingisresponsible tomakethisworldbetter. Thishastodowiththeconceptofvicegerencyof mankindontheearth.

4. Mankind is a Vicegerent of Allah on the Earth

OneofthesubjectsthatarefrequentlydiscussedbyMuslimtheologians is Allah’s vicegerence on the earth. According toNursi,mankindisonlyacreature thatAllahappointedhimtobeHisvicegerenton theearth.17

Behold,thyLordsaidtotheangels:"I willcreateavicegerentonearth."Theysaid:"WiltThouplacethereinonewhowillmakemischief therein and shedblood?- whilstwedocelebrateThypraisesandglorifyThyholy(name)?"Hesaid:"Iknowwhatyeknownot."

Fromtheabove verse,Nursiconsidersthatresponsibilityofhumanbeingamongallcreatedanimals,originatedfromthe verse; hesaid

“Man is the most articulated and most responsible minister.Besides,mankindis themostimportantresultoftheUniverse,the most elevated of living creature possessing the mostcomprehensive capabilities,arepresentativeinminiatureofGodcosmicprocess.”18

16Nursi,BediuzamanSaid,TheWords/FourteenthWordp.182. 17 See Qur’an 2:30. 18Nursi,BediuzzamanSaid,TheRays,TheFruitsofBelief,SeventhTopic,p.238,Ibid.TheFifteenthRay,TheShiningProof,FirstStation,p.588.Seemorethewords,TheTenthWord,EleventhTruthp.100.ToknowmoreabouttheVice-Gerencyofhumanbeinginthe world. Read for instance ‘Abd al-Majidal Najjar’s book: The vicegerency of man between revelation and reason,critiqueofthedialecticofthetext,reasonandreality,internationalinstituteofIslamicthoughtHerdon,Virginia,USA,p.21-25

Thus,mankindshouldtakehisresponsibilityformakingtheworldlivable.

5. Instructions Given by Nursi for the Betterment of the World

To maketheworldbetter,mankindshouldworkhardwithsincerity andtruthfulness.ForNursi,heseesthatman’s dutyistoactpositively,itisnottoactnegatively.Itissolelytoservethecause of belief in accordancewithDivine pleasure and not to interfere in God’s concerns “We are charged with respondingwithpatienceandthanksto everydifficulty wemayencounterinthe positive service of belief, a consequence of which is thepreservationofpublicorderandsecurity.”19 Inaddition to this,Nursiprovides someexamplesconcerning hisconduct towardspublicaffairsbysayingthat

“He hadnevercursed apublicprosecutorwhoseeightyoneerrorsthathadbeenprovedincourt,asaresultofwhoseaccusations thedecisionwastakenagainsthim.Fortheessential matter athistime accordingtohimwasJihadoftheword,toperformabarrieragainst themoralandspiritual destruction,andtoassistinternalorder andsecuritywithallstrength”.20

Nursi affirmsthatthereisapowerinhisway,butthisforceisforpreservingpublicorderaccording to the principle of “No bearerof burdenscanbeartheburdensofanother.”21 Thebrother,familyor children ofa criminalcannotbeheld responsible forhim. It is because of this that throughout of his life he hadendeavoredwithhisstrengthtomaintainpublicorder,hesaysthat“this force may not be employed internally, but only againstexternal aggressions. Our duty in accordance with the above

19Nursi,BediuzzamanSaid,thewordsp.3 20 Ibid 21 See this in Qur’an 6:164

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sense is to assist in the maintenance of internal order andsecurity.22

6. Challenges facing Mankind in Establishing a Better World

Therearemanychallengesfacingmankindinmakingtheworldabetterplace forliving,thechallengesareasfollows:

- Socialcrisesafflictingcontemporarysocieties. - The nature of knowledge and its utilization for humanhappinessandwelfare. - Therelationshipbetweenknowledgeandfaithand theirrenderingexistencemeaningful. - The significance of strengthening faith in the face ofpositiveunderstandingofscience. - Understandingthedimensionsofmoralitybasedonfaithandknowledge. - Theproblemsofracism,economicandsocialinjusticeintheworldandtheirsolutions. - Crisis arisingfromculturaland religiousdifferencesandhowtomanageit.

7. Utilizing Sources and Human Facilities for Establishing a Better World

Looking carefully into Islamic theology generally and inRisale-i Nurinparticular23,onecannotice thatAllah hasblessedmankindwithfaculties ofreasoning,sight,speech,taste,touch,hearing, fear, anger, among others. These faculties have beenbestowed onhimbecausethey areindispensabletohimandhisverylifeandsuccessdepends ontheproperuse ofthese powers

22Nursi,Ibid 23 See for Instance Nursi, Bediuzzaman Said, Damascus Sermon, SozlerPublications,Istanbul2004,p.30


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sense is to assist in the maintenance of internal order andsecurity.22

6. Challenges facing Mankind in Establishing a Better World

Therearemanychallengesfacingmankindinmakingtheworldabetterplace forliving,thechallengesareasfollows:

- Socialcrisesafflictingcontemporarysocieties. - The nature of knowledge and its utilization for humanhappinessandwelfare. - Therelationshipbetweenknowledgeandfaithand theirrenderingexistencemeaningful. - The significance of strengthening faith in the face ofpositiveunderstandingofscience. - Understandingthedimensionsofmoralitybasedonfaithandknowledge. - Theproblemsofracism,economicandsocialinjusticeintheworldandtheirsolutions. - Crisis arisingfromculturaland religiousdifferencesandhowtomanageit.

7. Utilizing Sources and Human Facilities for Establishing a Better World

Looking carefully into Islamic theology generally and inRisale-i Nurinparticular23,onecannotice thatAllah hasblessedmankindwithfaculties ofreasoning,sight,speech,taste,touch,hearing, fear, anger, among others. These faculties have beenbestowed onhimbecausethey areindispensabletohimandhisverylifeandsuccessdepends ontheproperuse ofthese powers

22Nursi,Ibid 23 See for Instance Nursi, Bediuzzaman Said, Damascus Sermon, SozlerPublications,Istanbul2004,p.30

forthefulfillmentofhisneedsandotherrequirementsoflife.24 Nursi says: “Use yourintelligence!Think!Consultyourmindandyourheart!Conferwiththemsothatyoumightknowthisfact.”25 TheseGod-givenpowersaremeantfortheserviceofmankind.Besides,thepowersandresourceprovidedto mankindshouldbeusedforthegoodofothers.Theyhavebeencreatedforhumanhappiness and betterment of theworld. They are not meant to harmand destroymankindandtheworld(every otherusewhichresults in waste or destruction is wrong, unreasonable, andunjustified. For instance, if you do something that causes youharm or injury, thatwould be amistake. If your actions harmothersandmakeyouanuisancetothem,thatwouldshow fully theviolationofhumanrights. Ifyouwasteresources,spill themfornothingordestroythemthattooisagrossmistake. Inshortdestructionand injurymustbeavoidedintheworld,andthepathofgainandprofitbepursued.26

For more explanation on erring human activities in theworld,wefindthattherearetwokindsofpeople: firstarethosewhoknowinglymisusetheirpowersandresourcesandthroughthismisuse wastetheresources, injure theirownvitalinterests,andcauseharmtootherpeople,andsecond, thosewhoaresincereandearnestbuterrbecauseofignorance.Thosewhointentionallymisusetheirpowersarewickedandevilanddeservetofeelthegull weight of the law,but thosewhoerrbecauseof ignoranceneedproperknowledgeandguidanceso that theysee the rightpathandmakethebestuseoftheirpowersandresources.Andthe

24 See Mawdudi, Sayyid Abu’La’La, Towards understanding Islam, translatedand edited by Khurshid Ahmad The Islamic Foundation, United Kingdom2004.P.106 25Nursi,BediuzzamanSaid,p.31 26 Ibid

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code of behavior by theologywhichGod has revealed tomanmeetsthis veryneed.27

8. Socio-Theological Services in Creating a Better World

In Islamic theology, the purpose of human existence issubmission to the Divine Will and His Command, as is thepurpose of every other creature, Allah’s role in the relation to human beings is that of the commander. Whereas the rest ofnatureobeysAllahautomatically,humansaretheonlycreatures thatpossessthechoice toobeyordisobey;withthedeep-seatedbelief in Satan’s existence, humanity’s fundamental role becomes oneofmoral struggle,which constitutes the essenceofhumanendeavour.Recognitionof theunityofAllahdoesnot simplyrestin the intellect but entails consequences in terms of themoralstruggle, which consists primarily in freeing oneself ofnarrownessofmindandsmallnessofheart.Onemustgooutofoneself and expand one’s possessions for the sake of others.28

The doctrine of social service, in terms of alleviating suffering andhelping the needy, constitutes an integral part ofIslamicteaching29 and highlyaccommodatedbyRisale-i Nur ofBediuzzamanSaidNursi.30 PrayingtoAllahandotherreligiousactsaredeemedtobeincompleteintheabsenceofactiveserviceto the needy. In regard to this matter, the Qur’anic criticisms of humannaturebecomeverysharp,Allahsays: “Manisbynaturetimid,when evil befalls him, he panics, butwhengood thingscometohimhepreventsthemfromreachingothers”31.

27 Ibid,p.106 28Retrievedfromhttp://www.britannica.com/topic/islam,on6/05/2016. 29 Ibid 30 Bediuzzaman Said Nursi, The Words, Twenty-Fifth Words, First Light,ThirdRay,p.422. 31 Qur’an 70: 19-21


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code of behavior by theologywhichGod has revealed tomanmeetsthis veryneed.27

8. Socio-Theological Services in Creating a Better World

In Islamic theology, the purpose of human existence issubmission to the Divine Will and His Command, as is thepurpose of every other creature, Allah’s role in the relation to human beings is that of the commander. Whereas the rest ofnatureobeysAllahautomatically,humansaretheonlycreatures thatpossessthechoice toobeyordisobey;withthedeep-seatedbelief in Satan’s existence, humanity’s fundamental role becomes oneofmoral struggle,which constitutes the essenceofhumanendeavour.Recognitionof theunityofAllahdoesnot simplyrestin the intellect but entails consequences in terms of themoralstruggle, which consists primarily in freeing oneself ofnarrownessofmindandsmallnessofheart.Onemustgooutofoneself and expand one’s possessions for the sake of others.28

The doctrine of social service, in terms of alleviating suffering andhelping the needy, constitutes an integral part ofIslamicteaching29 and highlyaccommodatedbyRisale-i Nur ofBediuzzamanSaidNursi.30 PrayingtoAllahandotherreligiousactsaredeemedtobeincompleteintheabsenceofactiveserviceto the needy. In regard to this matter, the Qur’anic criticisms of humannaturebecomeverysharp,Allahsays: “Manisbynaturetimid,when evil befalls him, he panics, butwhengood thingscometohimhepreventsthemfromreachingothers”31.

27 Ibid,p.106 28Retrievedfromhttp://www.britannica.com/topic/islam,on6/05/2016. 29 Ibid 30 Bediuzzaman Said Nursi, The Words, Twenty-Fifth Words, First Light,ThirdRay,p.422. 31 Qur’an 70: 19-21

It is Satan who whispers into a person’s ears that byspendingforothers, hewillbecomepoor.Allah onthecontrary,promises prosperity in exchange for such expenditure, whichgrows much more than the money people invest in usury.Hoardingofwealthwithoutrecognizingtherightsofthepooristhreatened with the direct punishment in the hereafter and isdeclaredtobeoneofthemaincausesofthedecayofsocieties inthe world.32 But cooperation, “good advice,” and consultation within the members of a community are emphasized by theQur’an.33 Besides, a personwho deliberately tries to harm theinterestsofthecommunityistobegivenexemplarypunishmentandbestoppednottodoso. Thishastodowithbasesofcreatinga prosperous world which is going to be discussed in thefollowingparagraphs.

9. Bases of Creating a Better World According to Nursi

To make the world better according to Nursi’s assertions, humanbeingshouldconsiderprinciplesoftruthfulness thatisthebondbetweenpeopleofgoodcharacterandthebasisofelevatedemotions.Itisasthefoundationoflifeofsociety.Nursicallsallpeople to bring it into their lives to cure moral and spiritualsickness withthem34.Inadditiontothismankindshouldconsiderjustice, equity, love, friendly competition, reconciliation, andcooperation indefending againstthe evil’s aggression.ThiscanonlybeeffectivebyavoidingdespairorhopelessfromindividualsandsocietiesAllahsays:

“Do not despair of God’s mercy”35.

32Britannica.Ibid 33 Qur’an 5:2 34Nursi,Bediuzzamansaid,DamascusSermon,p.45 35 Qur’an 39:53

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DespairaccordingtoNursi,isamostgrievoussicknessofcommunitiesandnations,a concern. Becauseitisanobstacletoachievement andisopposedtothetruthofthehadith. Nursisayswith an optimistic expression “God willing, we shall destroy despair withthetruthoftheHadith,whichsaysevenifathingisnot whollyobtained,itshouldnotbewhollyleft.”36 Inthisregard, Nursi tried tounderlinespecialstrategiesforpositiveactionforthebetterworld.

10. Strategies for Positive Action according to Nursi’s Theological Views

To make the world better, Nursi 37 underlines somestrategiesthatshouldbeconsidered asfollows:

(1) To act positively, that is, out of love for one’s own outlook,avoiding enmity for other outlooks, not criticizing them,interferingintheirbeliefsandsciencesorinanyway concerningoneselfwiththem. (2) Tounitewithin thefoldof Islam irrespectiveofparticularoutlook, remembering thosenumerous tiesof unity andevokelove,brotherhood andconcord. (3) Toadapt the just ruleof conduct that the followerof anyrightoutlookhastheright to say: “My outlook is true or the best but not that “my outlook alone is true” or that “my outlook alone is good” thus implying the falsity or repugnance of all other outlooks. (4) Toconsiderthat unionwiththepeopleoftruthisacourseofdivinesuccorandthehighdignityofreligion. (5) Torealizethattheindividualresistanceofthemostpowerfulperson against the attacks through its generous of the mightcollective force of the people of misguidance and falsehoodwhicharisesfromtheirsolidarity,willinevitablybedefeatedandthroughtheUnionof thepeople oftruth.

36Nursi,BediuzzamansaidIbid,p.44 37 Nursi,BediuzzamanSaid,TheFlashes:TheTwentiethFlash.,pp:203-204


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DespairaccordingtoNursi,isamostgrievoussicknessofcommunitiesandnations,a concern. Becauseitisanobstacletoachievement andisopposedtothetruthofthehadith. Nursisayswith an optimistic expression “God willing, we shall destroy despair withthetruthoftheHadith,whichsaysevenifathingisnot whollyobtained,itshouldnotbewhollyleft.”36 Inthisregard, Nursi tried tounderlinespecialstrategiesforpositiveactionforthebetterworld.

10. Strategies for Positive Action according to Nursi’s Theological Views

To make the world better, Nursi 37 underlines somestrategiesthatshouldbeconsidered asfollows:

(1) To act positively, that is, out of love for one’s own outlook,avoiding enmity for other outlooks, not criticizing them,interferingintheirbeliefsandsciencesorinanyway concerningoneselfwiththem. (2) Tounitewithin thefoldof Islam irrespectiveofparticularoutlook, remembering thosenumerous tiesof unity andevokelove,brotherhood andconcord. (3) Toadapt the just ruleof conduct that the followerof anyrightoutlookhastheright to say: “My outlook is true or the best but not that “my outlook alone is true” or that “my outlook alone is good” thus implying the falsity or repugnance of all other outlooks. (4) Toconsiderthat unionwiththepeopleoftruthisacourseofdivinesuccorandthehighdignityofreligion. (5) Torealizethattheindividualresistanceofthemostpowerfulperson against the attacks through its generous of the mightcollective force of the people of misguidance and falsehoodwhicharisesfromtheirsolidarity,willinevitablybedefeatedandthroughtheUnionof thepeople oftruth.

36Nursi,BediuzzamansaidIbid,p.44 37 Nursi,BediuzzamanSaid,TheFlashes:TheTwentiethFlash.,pp:203-204

(6) To preservetruthfromtheassaultsoffalsehood. (7) Toabandontheselfanditsegoism. (8) Tocreate a joint andcollective force inorder topreservejusticeandrightinthefaceofcollectiveforceofmisguidance. (9) Togiveupthemistakenconceptofself-praises, and (10) Ceasefromallinsignificantfeelingsarousedbyrivalry

AccordingtoNursi, ifthese tenfold rulesare adheredto,theworldwillbepreservedandprospered forthosewhobelieveinit.

11. Peace, Public Order and Security in Nursi’s Theological Perspective

In his theological perspective, Nursi asserted that publicorderandsecuritywerethemeansmostconducivetoproducingthe kind of environment in which social change might beobtained.Tothisend,heaskedhisreaderstoavoidanysortofactionorbehaviorthatwouldleadtosocialdiscord,feelingsofpartisanship, nationalism, discrimination or situations likely tolead toabreakdowninpublicorderandsecurity.

Nursiasa theologianandreformer usesthetermpositiveaction to describe what is needed in order to maintain socialharmony and achieve the ultimate aim: the creation of aharmoniousandhealthysocietythrough therenewalofpersonalfaith.However,

“Said Nursi, unlike Mawdudi, Qutb, or Banna, did not seek apoliticalpowerneitherapoliticalmovementtocontrolthestate. He stresses the formation of an individual consciousness as aprecondition for a just society. He wanted to offer a newconceptualgroundtoMuslims todefendtheirinnerworldagainst

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theexpandingideologiesoftheWest includinghisreformationagendathathewantedtoimplementinhistime.38

12. Reformation of Individuals and Society from Theological Views of Nursi

Theconceptofreformmeans an improvement for either a systemoranorganization orcharacterofindividualsinsociety.39 In this regard, Nursi sees that society can be reformed onlythrough thereformof its members.The individualmembers insociety are a mirror to society. A virtuous society which hasvalues ofahighstandardisindebtedforthistotheexistenceofvirtuousindividuals.Forthisreason,thedutyofguidancestartswithguidehimselfandfromhisfamily thisisconfirmedbytheversewhereAllahsays:

Verily, Allah will not change the (good)conditionofapeopleaslongastheydonot change their state of goodness,themselves.40

However, according to the above verse, reformationprocess should start from individual levels before the largersociety.Thepeoplein societyareliketwopoolswhichconstantlyfeedeachother,eitherpositivelyornegatively.Ifnegatively,theonly way to save from a danger is through educating theindividuals insociety.Therearemanyversesofthe Qur’anthatpointoutthesignificanceofthereformoftheindividualsuchasthe “nor can the bearer of burdensbearanother’s burden.”41 Theverseheredrawsattentiontopersonal responsibility.Theabove

38Yavuz, Hakan, M. “Print-basedIslamicDiscourseandModernity,TheNurMovement;intheThirdInternationalSymposiumonBediuzzamansaidNursiIstanbul:SozlerPublications,1995,p.324-51 39 SeeOxfordAdvancedLearnersDictionary,OxfordPress2000,p.983. 40 Qur’an 13:11. 41 Qur’an 35:18.


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theexpandingideologiesoftheWest includinghisreformationagendathathewantedtoimplementinhistime.38

12. Reformation of Individuals and Society from Theological Views of Nursi

Theconceptofreformmeans an improvement for either a systemoranorganization orcharacterofindividualsinsociety.39 In this regard, Nursi sees that society can be reformed onlythrough thereformof its members.The individualmembers insociety are a mirror to society. A virtuous society which hasvalues ofahighstandardisindebtedforthistotheexistenceofvirtuousindividuals.Forthisreason,thedutyofguidancestartswithguidehimselfandfromhisfamily thisisconfirmedbytheversewhereAllahsays:

Verily, Allah will not change the (good)conditionofapeopleaslongastheydonot change their state of goodness,themselves.40

However, according to the above verse, reformationprocess should start from individual levels before the largersociety.Thepeoplein societyareliketwopoolswhichconstantlyfeedeachother,eitherpositivelyornegatively.Ifnegatively,theonly way to save from a danger is through educating theindividuals insociety.Therearemanyversesofthe Qur’anthatpointoutthesignificanceofthereformoftheindividualsuchasthe “nor can the bearer of burdensbearanother’s burden.”41 Theverseheredrawsattentiontopersonal responsibility.Theabove

38Yavuz, Hakan, M. “Print-basedIslamicDiscourseandModernity,TheNurMovement;intheThirdInternationalSymposiumonBediuzzamansaidNursiIstanbul:SozlerPublications,1995,p.324-51 39 SeeOxfordAdvancedLearnersDictionary,OxfordPress2000,p.983. 40 Qur’an 13:11. 41 Qur’an 35:18.

verse is also supported by the hadith,which says “you are allshepherds andyouareallresponsible for those under you”.42 Theayah andhadithshow thatallthemembersofthesocietyshould beresponsibleandconsider individualresponsibilityinthelightof collective consciousness. In Bediuzzaman’s view, reform movements should start from individuals for it is only throughtheir correction that society can be corrected. 43 This view,according to Nursi’s theological views has to do with humanrights issues towardsbetterworld.

13. Significance of Human Rights and Justice

In Islamic theology, rights for mankind are one of the interestingtopics todiscuss.ForNursi,HumanRightissuescoverindividualrights aswell astherightsofallmembersofsociety.HisbeliefinHumanrights isoriginatedfromIslamictheology,especiallyfromtheverseinwhichAllahforbids killingapersonwithoutajustcause. Allahsays: “If any one slew a person unless itbemurdered orforspreadingmischiefintheland– itwouldbeasifheslewthewhole people”.44 Fromtheabove verse, Nursisees that “An individual maysacrificehisrights and himself,butthey cannot be sacrificed otherwise, even for all mankind.However, the infringement of these rightsor thespilling ofhisblood orthesmearingof hisnameisequaltotheinfringements oftherights ofallhumanityorthebesmirchingofit,andisitsequivalent.45Thesecondmystery isthis:ifaselfishmanmurders aninnocentoutofgreedorpassion,hewilllaywastethewholeworldifhecan,shoulditbeanobstacletohisdesires,andwipe

42Bukhari,thebookofJanhizHadithNo.23,MuslimImaraHadithNo.30. 43Niyazi Beki, the Quran and its method of Guidance, in the Book “A Contemporary Approach to Understanding the Qur’an:The example of theRIsale-i Nur,SozlerPublications,Istanbul,2000,p.95. 44Quran 5:32, 95, Qur’an 4:92-93,Qur’an 18:74, Qur’an 20:40, Qur’an6:140 45Nursi,BediuzzamanSaid,The Words/Gleams,p.751,764

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outallhumanity.46 Inadditiontotherightto life, thereareotherrights like those of expression, ownership, food, movement,marriage,unionismandreligiouspracticeamongothers. 47 Iftheyarewell practiced in theworld, undoubtedly theworldwill bebetterandprosperous.

Risale-i Nur asawholeconsidersalltheserights,butwithadifferentcategorizationandwithoutnamingthemspecifically, astheways tomaketheworldbetterforhumanhappiness.48

Conclusion

Inconclusion,theresearcherhastriedtounderlinetheroleoftheologyincreatingbetter worldfromthefoundationalviewsof Risale-i Nur. Then he discussed the concept of theology,Nursi’s approach in theologicalissues isdifferentfromclassicalKalâm.Ithasbeen statedclearlythatHumanResponsibilityforwhichAllahappointed mankindasHisvicegerentontheearth isa means towards achieving a better world. Furthermore, theresearcher stated from Nursi’s perspective the importance of utilizing sources and human faculties for establishing a betterworld.Besides, basesofmaking theworldbetter, according toNursi, have also been highlighted, including strategies andprinciples underlined byNursi himself. In addition to this, theresearcher analyzed clearly from the theological perspectiveofNursi theways bywhich peace, public order and security forhuman beings could be established. These cannot be effectiveunless good education for human beings, reformation ofindividualsandsocietybeguaranteed. Theresearchalsostressesrespect for human rights, application of justice and social

46Nursi,Bediuzzamansaid,Ibid. 47 For details, see the following verses of the Qur’an; 93:9-10,12:70,18:29,2:256. Read carefully Bediuzzaman Said Nursi’s Book: Damascus Sermon, SozlerPublications,Istanbul,2004,p.83andpp.86-88 48


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outallhumanity.46 Inadditiontotherightto life, thereareotherrights like those of expression, ownership, food, movement,marriage,unionismandreligiouspracticeamongothers. 47 Iftheyarewell practiced in theworld, undoubtedly theworldwill bebetterandprosperous.

Risale-i Nur asawholeconsidersalltheserights,butwithadifferentcategorizationandwithoutnamingthemspecifically, astheways tomaketheworldbetterforhumanhappiness.48

Conclusion

Inconclusion,theresearcherhastriedtounderlinetheroleoftheologyincreatingbetter worldfromthefoundationalviewsof Risale-i Nur. Then he discussed the concept of theology,Nursi’s approach in theologicalissues isdifferentfromclassicalKalâm.Ithasbeen statedclearlythatHumanResponsibilityforwhichAllahappointed mankindasHisvicegerentontheearth isa means towards achieving a better world. Furthermore, theresearcher stated from Nursi’s perspective the importance of utilizing sources and human faculties for establishing a betterworld.Besides, basesofmaking theworldbetter, according toNursi, have also been highlighted, including strategies andprinciples underlined byNursi himself. In addition to this, theresearcher analyzed clearly from the theological perspectiveofNursi theways bywhich peace, public order and security forhuman beings could be established. These cannot be effectiveunless good education for human beings, reformation ofindividualsandsocietybeguaranteed. Theresearchalsostressesrespect for human rights, application of justice and social

46Nursi,Bediuzzamansaid,Ibid. 47 For details, see the following verses of the Qur’an; 93:9-10,12:70,18:29,2:256. Read carefully Bediuzzaman Said Nursi’s Book: Damascus Sermon, SozlerPublications,Istanbul,2004,p.83andpp.86-88 48

services.IftheseelementsaretakenintoconsiderationsurelytheworldwillbechangedandmancanexpectfromDivineMercytoseetruepeaceanddevelopment.

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