Said nursi on interaction between education and ethics[1]

[cruisearda]

Hasan Horkuc

Said Nursi (1876-1960) was an Islamic scholar, leader and founder of a religious movement in Turkey. He believed “the conscience is illuminated by the religious sciences, and the mind is illuminated by the sciences of civilization and wisdom occurs from the combination of these two.” The Nur movement (Nurculuk) seeks to raise individuals’ religious consciousness through an education system based on Nursi’s ideas.

Nursi was aware of a need for education in knowledge, as well as education in character. In this paper I will attempt to study and analyse Said Nursi’s discourse on the interaction between education and ethics. Nursi attempted to develop guidelines for appropriate, good or “right” behaviour of individuals within a complex society. We aim to analyse whether Nursi was descriptive in his formula or prescriptive together with the attention he paid on character education. This will be examined and evaluated from a socio-theological text-based perspective. Because of the time limit I am not going to consider Nursi’s admiration of the Western scientific advancements and their influents on his discourse. I will take into consideration his significant place among his contemporaries with his special reference to education.



HISTORICAL BACKGROUND
During the time in which Nursi lived, materialism and communism were at their peak, and the psycho-sociological condition of the world was disturbing, viz. the world was in great crisis. On the other hand, there were enormous advances in the field of the modern sciences. These scientific advances were used as a tool for irreligion; to create doubts about religion in minds of Muslims, Christians and Jews.

A point of interest which should be mentioned here is that when Nursi was 14 years old, during the period in which Nursi received a three month full time course under the supervision of Shaykh Mehmed Jalali, he studied all the books which were being taught in the medreses at that time, but only in general. When his teacher asked him about this, he replied: “I am not able to read and comprehend all these books. But these books are caskets of jewels, treasure chests, and you have its key. What I need is a clue to its contents so that at first I want to know what topics these books mention and then I will choose those which are appropriate to my character.” [1] According to Prof. Mardin this was to show a psychological process, which was a remarkably modern perception for such a peasant boy, born in a village of twenty houses and could not be captured, in the name of insufficiency of the existent education system. [2]

From an early age Nursi grasped the realities of the age of science and its implications, both for the educational system and for the material progress of the Islamic world. His urgent concern were to dispel “misunderstandings and false delusions” about “the clash and conflict” between science and Islam, and to reinstate the physical and mathematical sciences in their rightful position. [3]

His ideas on educational reform combined religious sciences and modern sciences in the belief that the positive sciences would corroborate and strengthen the truths of religion. [4]

When he was questioned about the backwardness and disunity of Islamic world by a Russian soldier he replied:

“I am astonished at your non understanding!”, “Do you think it possible that this winter will continue? Every winter is followed by spring, and every night by day.”

“But the Islamic world is all broken up and fragmented.” said the Russian soldier. Nursi replied:

“They have gone to study. It is like this: India is an able son of Islam; it is studying in the high school of the British. Egypt is a clever son of Islam; it is taking lessons in the British school for civil servants. Caucasia and Turkestan are two valiant sons of Islam; they are training in the Russian war academy. And so on.

“You see, after these noble sons of Islam have received their diplomas, each will lead a continent, and, waving the banner of Islam, their just and mighty father, on the horizons of perfection, they will proclaim the mystery of pre-eternal wisdom inherent in mankind in the view of pre-eternal divine determining and in the face of obstinate fate.” [5]



NURSI’S VISION OF EDUCATION
Nursi drew from his studies of philosophy, Sufism and the Qur'an. Due to its relevance to his ideas on education, it would be beneficial for the reader to become acquainted with the general outlines of Nursi’s ideas on philosophy.



Philosophy
Nursi differentiated between philosophy that challenges the revealed scriptures and philosophy that does not: in his terminology “the negative” and “the positive” philosophy. Although he attacks negative philosophy, he encourages positive philosophy. [6]

With regard to positive philosophy, Nursi emphasised the importance of reason, the greatness of the modern sciences of civilization and the power of free choice. Indeed he writes of the Islamic sharia inclusively: “Such a Shari‘a that, uniting hand in hand the speculative sciences [reason] and transmitted sciences [those based on Divine revelation] confirms the veracity of its truths.” [7] This clearly shows the distinction Nursi made between transmitted and intellectual knowledge and the need for a combination of both.

Many times Nursi addresses the value of reason and the importance of using it. He believed it would find a place “to persuade the deniers” to believe. But reason alone has human limitations: he recommended “opening the door to the reason, but not taking the will from it.” [8] Religion only based on reason or emotion cannot reach God, it only opens the way to embodying God, and associating partners with Him, or materialism. On the other hand religion without reason is fruitless and lacking. [8] Elsewhere he states “Belief is attained through reason’s power of choice.” [7]

In an early work, entitled Muhakemat (Reasonings), Nursi paid a lot of attention to the importance of using reason, saying “If the speculative and transmitted sciences conflict, the speculative sciences should be taken as basic and the transmitted sciences interpreted. But in such a case, reason must be genuine.” [9] He insisted on “truth instead of bigotry, proof instead of false arguments, and reason instead of natural disposition;” and, warned “do not be deceived by embellished claims; ask for proof!” [7] In describing “degrees of the mind,” he says: “First is imagining, then conception, then reasoned thought.” Attaining to ‘belief by affirmation’ is tied to the condition of using reason; he sees reasoned thought and investigation as conditions for affirmation and belief without use of reason to be “bigotry.” He declares man to be “unbiased in using his reason” and defends freedom of thought against objections such as “the more I use my reason, the more doubts I have; it’s better not to think too much.” [7]

After 1925s Nursi began to criticise negative philosophy as a threat to social and moral life. For him this kind of philosophy takes force as support in society, self-interest as its aim, conflict as the principle of life, racialism as the cohesive force of societies, and has therefore destroyed mankind’s happiness. For the mark of force is aggression, the mark of self-interest is tussling for benefits, the mark of conflict is clashes, and the mark of racialism is devouring others and aggression. It is responsible for “gratifying the human passions and increasing man’s needs.” [10] In short Nursi sees negative philosophy as both a threat to daily social life and a danger for the hereafter.

As an Islamic philosopher Nursi maintains that whenever the philosophy follows the way of prophethood and does not challenge sacredness, it produces fruitful outcomes for humanity otherwise leads people into misguidance, atheism, and the swamp of nature. [11]

Nursi does not however attribute negative philosophy wholly to non-Muslims and positive philosophy wholly to Muslims. He found backwardness in the Islamic world and he does not view Europeans as the cause of the disasters visited on the Islamic world. [12]



Education
In evaluating Nursi’s views on education, we may note his linking ilm (knowledge) and iman/Islam. The terms ilm, iman and Islam had been examined individually but the fundamental interlink between them had rarely before been explored. In this regard, Nursi’s concern with knowledge based on belief in God, and knowledge produced from belief in God is very much worthy of consideration.

He states “The light of conscience is religious sciences (ulûm-u diniye). The light of the mind is civilized sciences (fünûn-u medeniye). Reconciliation of both manifests the truth. The student’s skills develop further with these two (sciences). When they are separated, from the former superstition and from the latter corruption and skepticism is born.” [13]

Nursi argues that man came to this world to be perfected by means of knowledge and supplication based on belief. “The highest aim of creation and its most important result is belief in God. The most exalted rank in humanity and its highest degree is the knowledge of God contained within belief in God. The most radiant happiness and sweetest bounty for jinn and human beings is the love of God contained within the knowledge of God.” [14] Knowledge of God is thus the essence of reality, and the fruit of man’s existence, and its aim. According to this idea, knowledge, love and belief are very much interrelated. This interrelationship forms the basis of Nursi’s view of education.

According to Nursi God Almighty, in order to display His infinite power and the endless embroideries of His Names, has created man-like cosmos in order to be called upon and remembered. [15] All of the Divine Names manifested in the macroanthropos that is the world also have manifestations in the microcosm that is man. [16] That is to say, as man is a small world, the microcosm, so is the world a large human being, the macroanthropos. Small man is an index and summary of the macroanthropos. Man has been granted the ability to analyse, read and interpret the index. His superiority over all creatures lies in this. Nursi also views all sciences and arts as based on and relying upon a Name; such as the true science of philosophy is based on the Name of All-Wise, the true medicine on the Name of Healer, and geometry on the Name of Determiner, and so on. [17] In short in the understanding of Nursi the whole of the cosmos is, as it were, a vast open book which is to be pondered, understood and interpreted. The Divine Names and Attributes are the keys for this. If humanity submits to knowledge that he has acquired concerning the Creator of the cosmos, that is where iman starts.

Knowledge of God has a social or civilisational dimension. In this regard Barguth states “It may be said of this power and influence of knowledge arises from its ability to conform to the structure of social civilization, natural values, the principles of the vicegerency, and the laws of the universe. The more knowledge is extended towards those laws and the nature of things, its effect deepens and becomes more beneficial for man’s activities related to civilization and the vicegerency. But when it is in opposition to the nature of things, in respect of its content and progression, it is devoid of sound criteria to the extent of its opposition, and besides being ineffectual, becomes destructive of culture.” [18] Nursi agrees with this saying:



“He who seeks success in some matter has to conform sincerely to the Divine laws, be acquainted with the natural laws, and connected to the ties of society. Otherwise, creation will respond to him negatively and he will remain without success. Similarly, he should not oppose the general current in society. If he does, he will fall under its cogs and wheels and remain there.” [19]



A trust has been granted to man with which he may discover secret treasures and open them. Man’s powers of discovery have not been limited; they are absolute and infinite. In consequence he possesses a sort of universal consciousness whereby he perceives the resplendent majesty and grandeur of the Sultan of Pre-Eternity. [20]



Ethics
In his discourse Nursi’s greatest concern was for materialism’s “moral and spiritual destruction” of both the individual and society. According to Mardin, “of all the themes he presented in the Risale-i Nur, Said Nursi was most adamant about the necessity to revitalize Islamic ethics.” [21] One of the most disturbing facts in moral life at this century is the startling contrast between private and collective interests in morality. Man has lost his appetite for being one of the herd anymore and become selfish and egotist. It is at this point where we attach the importance of Nursi’s discourse on his emphasising of morality and his thesis of being a part of the society. In the time of “…ism” widespread ideologies such as materialism, post-modernism, feminism, capitalism, communism, and individualism, but there has been never no society-ism or morality-ism. Nursi endeavoured to re-establish the moral charters of Islamic ethics in social life. To enlighten people and to re-establish the old times legacy of the good society, Nursi has set up or more correctly re-invented some of the values and limitations of Islamic teachings for collectivities. Nursi diagnosed that a fearful egotism arising from heedlessness and love of this world rules at this time, he attempts to re-set up society by balancing his worldly appetites with the other worldly morals and ethics. It should be pointed out that Nursi does not present any detailed picture of the socio-moral system. As said only those problems, which seem important from his moral point of view and related to the time he involved, are discussed by him, in detail, the rest covered by powerful general statements. Nursi was most adamant of the effect of such an interrelation that is on a psychological and not on a supernatural level. Nevertheless, for Said Nursi the Quran is primarily a means of placing restraints on the dangerous appetites of man. As he put:

“The aims of the Quran are to provide a barrier against the appetites of man (Hevesat-i Nefsaniye) thus encouraging him to engage in higher pursuits, giving satisfaction to his higher aspirations and directing him towards the achievements of human perfection.” [22]

Nursi locates the problem in the Muslim world at the individual level. His solutions started with reforming and transforming individual by education based at individual level. It is in this sense where we recognise Nursi’s difference and state that he was setting this self-aware belief based individuals as basis for his moral charter based, good conduct intertwined society. That is to say Nursi’s individualism is more like being one of the herd rather than being one of ownself. [23]

Nursi re-set up some moral virtues and moral limitations of collectivities to found a humane and good society. Nursi was of the opinion only solution of Islamic resurgence for the time begins with individuals but these individuals need to be a part of the society. They burden their egotisms and become the self-aware members of the belief based moral charters shaped society. To achieve the ultimate aim of creating the good society Nursi produces some values and principles to re-form the society springed from the Qur'an. Nursi thought “This nation’s heart disease is weakness in religion; it will regain its health through strengthening it”. [24] Contrary to most of his contemporaries, Nursi was not blaming the external forces. Muslims themselves had a greater share in the situation of political, economical and civilisational backwardness. Eradication of the identity of Muslims throughout the time viewed from the perspective we observe what is called immoral reasons captured the minds of Muslims who do not realise even the change taking place within themselves. This is in a sense self-criticism. [25] Caused by alienation of Islamic values in society, Muslims did not even realise what they lost. Immorality of the society which Nursi attached the most importance throughout his discourse was the diagnosis of Nursi for the Islamic resurgence.

For a great extent Nursi had his own reasons to seek personalistic character education based civil society. In fact, his choosing a method of service concerning individuals and seeking this one of the herd being individuals’ character education is one of the most original and important aspects of his thought and ideas, and what we believe is a job for one worth investigating with careful analysis.



CONCLUSION
It may be justifiably claimed that Islamic pursuit of knowledge was responsible for the blossoming of a culture of free inquiry and rational scientific thinking that encompassed the spheres of both theory and practice within the belief in God. It was education as a necessity of life and had a social function as well as scientific. It is a means for direction and growth for a good and more humane civilised society.

By utilizing his own scientific knowledge Nursi aimed to demonstrate that not only is there no clash or conflict between science and true religion, but also if the pages and words of the book of the universe are given their Qur’anic meaning, they lead to increased knowledge of God. Almost every part of Nursi’s Risale-i Nur attempts to teach how to look at and “read” the physical universe. [3]

Nursi’s concern for the theory of education is not something hollow or empty or with no connection to worldly life. On the contrary, it is linked to man’s being the Divine vicegerency on earth. That is to say, theory of knowledge and man’s learning assists him in his bringing to realisation the vicegerency of the earth. Thus, it looks to man’s actions and influences his conduct, behaviour, life, culture, thought and being. [18]

Man, according to Nursi, has been sent to this world to be perfected by means of knowledge and supplication. “The foundation, source, light, and spirit of all true knowledge is knowledge of God, and its essence and basis is belief in God.” [26] Belief in God requires reflection on the creation, together with knowledge of God and worship of God, and results truthful acts and harmonious behaviour.

Nursi together with moral charter based character education; he paid great attention for education in knowledge. He was prescriptive in his formula rather than descriptive. He tried to enlighten the long dead terms of Islamic ethical education and Islamic scientific education in modern times. Whether he was successful in this or not is a subject for a future study.

1. See Sahiner, N., Bilinmeyen Taraflariyla Bediuzzaman Said Nursi, . 1998, Yeni Nesil: Istanbul. p. 60.

2. See Mardin, S., Religion and Social Change in Modern Turkey, , S.A. Arjomand, Editor. 1989, State University of New York Press: Albany. p. 69.

3. See Vahide, S. THE BOOK OF THE UNIVERSE: ITS PLACE AND DEVELOPMENT IN BEDIUZZAMAN’S THOUGHT. in A Contemporary Approach Towards Understanding The Qur'an: The Example of Risale-i Nur. 1998.

4. See Nursi, B.S., Kaynakli- Indeksli-Lugatli Risale-i Nur Kulliyati, . 1996. p. 2129.

5. Vahide, S., The Author of the Risale-i Nur: Bediuzzaman Said Nursi, . 1992, Sozler Publication. p. 60.

6. See for more in Bolay, S.H. Bediuzzaman’s View of Philosophy. in THIRD INTERNATIONAL SYMPOSIUM ON BEDIUZZAMAN SAID NURSI The Reconstruction Of Islamic Thought In The Twentieth Century And Bediuzzaman Said Nursi. 1995. Istanbul: Yeni Nesil.

7. As cited in Bolay, S.H. Bediuzzaman’s View of Philosophy. in THIRD INTERNATIONAL SYMPOSIUM ON BEDIUZZAMAN SAID NURSI The Reconstruction Of Islamic Thought In The Twentieth Century And Bediuzzaman Said Nursi. 1995. Istanbul: Yeni Nesil.

8. Nursi, B.S., The Letters, . 1997, Sozler Nesriyat: Istanbul. p. 249.

9. See in Bolay, S.H. Bediuzzaman’s View of Philosophy. in THIRD INTERNATIONAL SYMPOSIUM ON BEDIUZZAMAN SAID NURSI The Reconstruction Of Islamic Thought In The Twentieth Century And Bediuzzaman Said Nursi. 1995. Istanbul: Yeni Nesil.

10. For the criticism and exploration of these points see Bolay, S.H. Bediuzzaman’s View of Philosophy. in THIRD INTERNATIONAL SYMPOSIUM ON BEDIUZZAMAN SAID NURSI The Reconstruction Of Islamic Thought In The Twentieth Century And Bediuzzaman Said Nursi. 1995. Istanbul: Yeni Nesil.

11. See for more Nursi, B.S., The Words, . 1992, Sozler Nesriyat: Istanbul. p. 561.

12. See for more Davutoglu, A. Bediuzzaman and the Politics of the Islamic World in the 20th Century. in The Reconstruction Of Islamic Thought In The Twentieth Century And Bediuzzaman Said Nursi. 1995.

13. Nursi, B.S., Kaynakli- Indeksli-Lugatli Risale-i Nur Kulliyati, . 1996. p. 1956.

14. Nursi, B.S., The Letters, . 1997, Sozler Nesriyat: Istanbul. p. 265.

15. See for more Nursi, B.S., The Words, . 1992, Sozler Nesriyat: Istanbul. p. 303.

16. Nursi, B.S., The Flashes, in Risale-i Nur 1.0 CD. 2000, Yeni Nesil: Istanbul. p. 28.

17. See Nursi, B.S., The Words, in Risale-i Nur 1.0 CD. 2000, Yeni Nesil: Istanbul. p. 655.

18. Barghuth, A.a.-A. The Place of the Theory of Knowledge in the Vicegerency and Civilizational Process in the Thought of Bediuzzaman Said Nursi. in FOURTH INTERNATIONAL SYMPOSIUM ON BEDIUZZAMAN SAID NURSI A Contemporary Approach Towards Understanding The Qur'an: The Example of Risale-i Nur. 1998. Istanbul: Yeni Nesil.

19. As cited in Barghuth, A.a.-A. The Place of the Theory of Knowledge in the Vicegerency and Civilizational Process in the Thought of Bediuzzaman Said Nursi. in FOURTH INTERNATIONAL SYMPOSIUM ON BEDIUZZAMAN SAID NURSI A Contemporary Approach Towards Understanding The Qur'an: The Example of Risale-i Nur. 1998. Istanbul: Yeni Nesil.

20. See Simsek, Ü. The Style of Reflective Thought in the Risale-i Nur. in THIRD INTERNATIONAL SYMPOSIUM ON BEDIUZZAMAN SAID NURSI: The Reconstruction Of Islamic Thought In The Twentieth Century And Bediuzzaman Said Nursi. 1998. Istanbul: Yeni Nesil.

21. Mardin, S., Religion and Social Change in Modern Turkey, , S.A. Arjomand, Editor. 1989, State University of New York Press: Albany. p. 168.

22. As cited in Mardin, S., Religion and Social Change in Modern Turkey, , S.A. Arjomand, Editor. 1989, State University of New York Press: Albany. p. 168.

23. See for more detail Fromm, E., The Sane Society, . 1963, Percy Lund, Humphries & Co: London. p. 63.

24. Nursi, B.S., Risale-i Nur 1.0 CD, in Damascus Sermon. 2000, Yeni Nesil: Istanbul. p. 76.

25. See, Political Thought of Bediuzzaman Said Nursi, . p. 9.

26. Nursi, B.S., The Words, in Risale-i Nur 1.0 CD. 2000, Yeni Nesil: Istanbul. p. 324.





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I would like to offer my deep and sincere gratitude to my friend, Mr. A. Miller, for his editing and commenting. I am also grateful to my supervisor Dr. Colin Turner for his support.