Ethics of Peaceful Co-Existence: The Case of Said Nursi

The Case of Said Nursi

  • Muhammad Farooq Abdullah Interfaith Studies, Allama Iqbal Open University, Islamabad
  • Zafar Iqbal Allama Iqbal Open University, Islamabad
Keywords: Peace, Religion, Violence, Muslim World, Militancy, Islamic Ethics

Abstract

This research looks into the ethics of Peaceful Coexistence as defined by the late Muslim philosopher Bediuzzaman Said Nursi. It analyses how Bediüzzaman Said Nursi's nonviolent ethics, which are founded on the Qur'an, could be useful in finding answers to the worldwide problem of violence, especially as it is encountered in the modern world. First and foremost, it aspires to add to the growing body of work in the field of Islamic ethics, which is still underrepresented in comparison to the literature on Islamic law. The second part of it concentrates on Nursi's nonviolence ethics and how they are conveyed in his writings. Nursi never supported violence and urged people to avoid it at all costs. In Risale-i-Nur, he always promoted peace and harmony. Nursi never advocated violence and constantly encouraged people to avoid it. In Risale-i-Nur, he always preached peace, although he is still unknown as an Islamic person who supported coexistence. Due to some reactionary militant forces in the Muslim world, Islam has become a source of debate today. The relationship between violence and religion has always been a source of heated dispute

References

For detail Read, Samuel P. Huntington’s The Clash of Civilizations and the Remaking of World Order,Published by Simon $ Schuster, HSA

For detail please see: Muhammad Hamidullah, The First Written Constitution in the World: City State of Madinah at the Time of Prophet Muhammad, Habib & Company, 1983 - Medina (Saudi Arabia)

Qur’an 5:27--31

John Kelsay, Arguing the Just War in Islam, (Cambridge, MA: Harvard University Press, 2009), 3-4.

James Turner Johnson, “Thinking Comparatively about Religion and War,” in Journal of Religious Ethics, Mar. 2008, v. 36, n. 1, 173.

Kelsay, Arguing the Just War in Islam, (Cambridge, MA: Harvard University Press, 2009), 155-6.

S. Abdullah Schleifer, “Jihad: Modernist Apologists, Modern Apologetics,” The Islamic Quarterly 28,

no. 1 (1984), 26-27.

Nursi, Divan-i Harbi Orfi in Ilk Donem Eserleri (Istanbul: Soz Publication, 2009), 427

The verse goes like this: “O believers do not take the Jews and the Christians as friends; some of them

are friends of each other. Whoever of you takes them as friends is surely one of them. Allah indeed does

not guide the wrongdoers.” Qur’an 5:51

Nursi, Munazarat, in Ilk Donem Eserleri (Istanbul: Soz Publication, 2009), 483-84.

Mohammad Hashim Kamali. The Dignity of Man: An Islamic Perspective (Cambridge, U.K.: Islamic Texts Society, 2002), 2.

Sohail H Hashmi, “Saving and taking life in war: Three modern Muslim views,” in Muslim World 89, no. 2 (April 1999), 162.

John Esposito, Unholy War (New York, NY: Oxford University Press, 2002), 21.

Abdulaziz Sachedina, “Justifications for Violence in Islam,” in War and Its Discontents: Pacifism and Quietism in the Abrahamic Traditions, ed. J. Patout Burns (Washington, D.C.: Georgetown University Press, 1996), 128-129.

Sachedina, “Justifications for Violence in Islam,” in War and Its Discontents: Pacifism and Quietism in the Abrahamic Traditions, (Washington, D.C.: Georgetown University Press, 1996), 126-127.

Esposito, Unholy War (New York, NY: Oxford University Press, 2002), 5.

Nursi, Muhakemat in Risale-i Nur Kulliyati II, (Istanbul: Nesil Publications, 1996), 2032.

Nursi, Mesnevi-i Nuriye, (Istanbul: Soz Publication, 2009), 261.

Nursi, Muhakemat (1996), 203.

Nursi, Mesnevi-i Nuriye (2009), 163

Nursi, Mektubat, (Istanbul: Soz Publication, 2009), 496.

The Rays, Thirteenth Ray, p. 345; The Flashes, Twenty-Eighth Flash, (Istanbul: Soz Publication, 2009), p. 362.

The Rays, Fourteenth Ray, (Istanbul: Soz Publication, 2009), p. 373.

Sohail H. Hashmi, “Interpreting the Islamic Ethics of War and Peace,” in The Ethics of War and Peace, ed. Terry Nardin (Princeton, NJ: Princeton University Press, 1996), 148-149.

Ibrahim M. Shalaby,“Islam and Peace,” The Journal of Religious Thought 34, no. 2, (1977-78), 47.

Abu-Nimer, Nonviolence and Peace Building in Islam: Theory and Practice (Gainesville, FL: University Press of Florida, 2003), 58.

Hashmi, “Saving and taking life in war: Three modern Muslim views,” in Muslim World 89, no. 2 (April 1999), 149.

Nursi, Sualar, (Istanbul: Soz Publication, 2009), 118.

Nursi, The Words, trans. Vahide, (Istanbul: Sozler Publication, 2004), 145.

Qur’an 17:15, Qur’an 6:164, Qur’an 35:18, Qur’an 39:7.

Nursi, Emirdag Lahikasi II, in Risale-i Nur Kulliyati II, (Istanbul: Nesil Publications, 1996), 1882.

Nursi, Sunuhat (2009), 320

Ibid,1844.

şükran vahide, Biography of Bediuzzaman Said Nursi: the author of the Risale-i Nur (Istanbul: Sozler

Publications, 1992), 352.

Nursi, Emirdag Lahikasi II (Istanbul: Soz Publication, 2009), 630.

Nursi, Kastamonu Lahikasi, (Istanbul: Soz Publication, 2009), 186.

Nursi, Flashes, Trans. Sukran Vahide (Istanbul: Sozler Publications, 2004), 316

Qur’an 57:1-2

Nursi, Sunuhat in Ilk Donem Eserleri, (Istanbul: Soz Publication, 2009), 345

Letters, Twenty-Ninth Letter, Seventh Section, p. 512; The Flashes, Seventeenth Flash, Seventh Note, p. 168.

Published
2022-06-29
How to Cite
Muhammad Farooq Abdullah, and Zafar Iqbal. 2022. “Ethics of Peaceful Co-Existence: The Case of Said Nursi: The Case of Said Nursi”. Al-Az̤vā 37 (57). Pakistan, 27-40. https://doi.org/10.51506/al-az̤vā.v37i57.513.