Nursi and Iqbal's Approaches to Prophethood and the Prophet

ABSTRACT The theological notion of Prophethood (nubuwwa) and the Prophet Muḥammad has been subjected to an intense theoretical enquiry since the Enlightenment. The emphasis on rational thought and reason (ʿaql) was prevalent in this period. While some scholars focused on tradition (naql), a number of others focused on reason (ʿaql). Said Nursi and Muhammad Iqbal engaged both ʿaql and naql in their prophetologies, orientating more towards reason (‘aql). This thesis argues that the prophetologies of the modernist Muslims were lacking the balance of the metaphysical with that of the rational. In contrast, Said Nursi and Muhammad Iqbal retained this balance in their prophetologies by including the metaphysical aspects of prophethood. Through a textual analysis of the major writings of Said Nursi and Muhammad Iqbal, this thesis explores two unique responses to this theological dilemma in the modern era, and highlights the similarities and differences of their prophetologies in contrast to their modernist contemporaries.

2017

Said Nursi (1877-1960) and Muḥammad Iqbal (1877-1938) constructed their prophetologies in light of ‘aql (reason), but they also considered the mystical and metaphysical sides of prophethood and Prophet Muḥammad as a major component of their prophetologies. Nursi’s and Iqbal’s approaches depict a thought-provoking modus towards nubuwwa (prophethood) in a highly rationalised climate. This paper critically examines Nursi’s and Iqbal’s discussions of the metaphysical dimension of Prophet Muḥammad’s ascension, known as the mi‘rāj. Nursi and Iqbal respond to the rationalists using ‘aql and kashf (spiritual unveiling) without compromising spirituality. Their choice of genre, methods and arguments in defending the spiritual dimensions of mi‘rāj, as a second aspect, of nubuwwa will be examined. This paper highlights the creative use and interplay of rational and metaphysics in Nursi’s and Iqbal’s works (particularly Ayat al-Kubra and Javidnama) as a way to respond to a rationalised climate, ...

2016

2016

concepts closer to ordinary people’s comprehension. Reading of his texts reveals that his writings also combined rational proofs and arguments explaining the theological verses of the Qur’an interpreting empirical facts and observations from the natural world and cosmos, and relating them to the propositions of faith. In his method, he did not outline in detail the opposing views, nor did he preach, preferring to speak directly to his own soul. In one instance, when a group of students complained to Nursi about the lack of their teachers’ teaching them about God, he retorted, “don’t listen to your teachers, listen to the sciences they teach, they tell you all about God” and then proceeded to show how this could be done. This advice to students is significant as it shows the natural theology of Nursi and how he sees no difference between science and religion, reason or faith. In doing so, as Mardin explains, Nursi wanted to provide “the widest 234 Vahide and Abu-Rabiʻ, Intellectual B...

2018

In his yearning for truth Prophet Muhammad (Peace be upon him) reached the highest heavens. This miraculous journey tells that among all the creatures of Allah, humans are the best and the superior creation. The Ascension of Prophet (Mi’raj) is a very important topic discussed in ‘Risale-i Nur’. Bediuzzaman Said Nursi pointed out that the profound truth of Ascension (Mi’raj) was a supreme miracle of Prophet Muhammad (Peace be upon him) in the world of the inner dimensions of things. Through this clear wonder, the sainthood of his prophethood was proved. This topic has also been discussed in detail in Allama Muhamma Iqbal’s ‘Reconstruction of Religious Thought in Islam’ and ‘Javed Nama’. He learns from the miracle of Ascension (Mi’raj) of Muhammad (Peace be upon him) that “Heaven” is within the reach of mankind. According to him, return of the Prophet from highest heavens discloses the psychological difference between the prophetic and the mystic types of consciousness. The aim of th...

2015

EMPOWERING EDUCATION WITH VALUES AND INTEGRATION OF RELIGION AND SCIENCE: MADRASAH AL-ZAHRA MODEL, 2013

Discussing Said Nursi's thoughts in the universal context has become imperative given his most holistic harmonious universal approach to various problems Islamic civilisation faces? His idealism was coupled with very pragmatic implications holding hope and optimism for solution of various problems besetting humanity in general and Muslims in particular. In my view the world can benefit from his ideas and thoughts in fields such as educational Empowerment and Integration of Religion and Science and reflection on the thinking of Nursi on these civilisational challenges for Muslims are very appropriate and most rewarding. On educational front efforts of Nursi's contemporary and successor visionaries of Islam like Shibli , Maududi, Sir Syed and Ismail Raji Faruqui and others have met but with very less success in convincing the traditional Muslim clergy about the tenacity of modern sciences visa vise religious sciences .But Madrasah Zahra model presented by Nursi stands for "integration of knowledge", and his view that religious subjects should be taught in the secular schools (maktabs) and that the positive sciences in the religious schools (madrasahs),so that the students of secular education are salvaged from irreligious behaviour the religious schools from bigotry, are very progressive. Moreover, his ideas about integration of science and technology with education are very futuristic and rewarding given the pathetic situation of Muslims in educational field worldwide. In this paper we will make a detailed study of various models of education presented by Faruqui ,Mawdudi, Sir Syed and others and will make a comparison of these models with the Nursian model, where both the objectives of empowerment through education and integration of religion with science and technology can comfortably be realized practically and in a convincing balance. The unique civilizational features of Madrasah al-Zahra model make it a most suitable and culturally viable model for Muslims in its global perspective also. Therefore studying this model in depth is highly desirable in the context of the consumerist tendencies emerging in the spheres of education and technology alarmingly, with no exception of Muslims and non Muslims, by relegating spiritual and moral values to margins. Nursian model provides an alternative which meets the demands of modern times but does not neglect the much needed values the education should imbibe to face the challenges in the wake of aggressive atheism, plague of materialism and scourge of naturalism etc .

This paper studies the role of prophethood in building a civilisation with special reference to the writings of Al-Farabi and Said Nursi. In order to elucidate the thought of Al-Farabi, the ideas of Ibn Sina are consulted in some parts of the paper. The fi rst part of the paper defi nes the term “true civilisation” (or an “ideal state” according to Al-Farabi), its foundations and peculiarities from the viewpoints of these three Muslim scholars. I t suggests that, on one hand, a human being cannot achieve his main goal, i.e. felicity, without living in a society, and, on the other, his most fundamental need is the need for religion, revealed by the prophets. Therefore, these three scholars argued that the real civilisation, which can make its citizens happy, satisfi ed and equal without any exception, originates from divine laws. As paper fi nds, Said Nursi articulated that the mission of the prophets, besides establishing of the worship to One God, also includes bringing of economic and political justice, social stability, ethical enhancement and emotional inspiration to his society, which are the fundamental requirements for the building of strong civilisations but beyond the power of an ordinary man. Based on the ideas of the scholars, the paper concludes that, according to the Muslim scholars, the prophets sent by God were the best law-givers and founders of the most excellent civilisations.

In this article we will discuss various aspects of education in the perspective of Islam ranging from the conceptual aspects to women's education. We will also try to scrutinize the factors that led to the decline in the quality of Islamic education over the period of centuries. However it must be understood at the outset that seen from the historical perspective the early period of Muslim educational circular included the mundane and natural sciences apart from the purely religious sciences. T o start with, (1) by education we mean the development and training of ones' mind, character, skills etc. as by instruction, study or example (2) Instruction and training in an institution of learning. (3) The knowledge and skills resulting from such instruction and training. (4) Teaching as a system, science, or art. The term Education is derived from a Latin word`Educareword`Educare' which means`tomeans`to bring up'. Oxford Word Finder, defines education as giving intellectual moral, and social instruction to a pupil, especially a child, as a formal and prolonged process to train for a particular purpose. The dictionary includes providing information, enlightenment, civilizing and training as various functions of education. 1/ The people who advocate the utility theory of education, mean by it that the "result of education should be useful", which in other words will indicate, "an educated man is a man who knows how to make machines."

Discussing Said Nursi's thoughts in the universal context has become imperative given his most holistic harmonious universal approach to various problems Islamic civilisation faces? His idealism was coupled with very pragmatic implications holding hope and optimism for solution of various problems besetting humanity in general and Muslims in particular. In my view the world can benefit from his ideas and thoughts in fields such as educational Empowerment and Integration of Religion and Science and reflection on the thinking of Nursi on these civilisational challenges for Muslims are very appropriate and most rewarding. On educational front efforts of Nursi's contemporary and successor visionaries of Islam like Shibli , Maududi, Sir Syed and Ismail Raji Faruqui and others have met but with very less success in convincing the traditional Muslim clergy about the tenacity of modern sciences visa vise religious sciences .But Madrasah Zahra model presented by Nursi stands for "integration of knowledge", and his view that religious subjects should be taught in the secular schools (maktabs) and that the positive sciences in the religious schools (madrasahs),so that the students of secular education are salvaged from irreligious behaviour the religious schools from bigotry, are very progressive. Moreover, his ideas about integration of science and technology with education are very futuristic and rewarding given the pathetic situation of Muslims in educational field worldwide. In this paper we will make a detailed study of various models of education presented by Faruqui ,Mawdudi, Sir Syed and others and will make a comparison of these models with the Nursian model, where both the objectives of empowerment through education and integration of religion with science and technology can comfortably be realized practically and in a convincing balance. The unique civilizational features of Madrasah al-Zahra model make it a most suitable and culturally viable model for Muslims in its global perspective also. Therefore studying this model in depth is highly desirable in the context of the consumerist tendencies emerging in the spheres of education and technology alarmingly, with no exception of Muslims and non Muslims, by relegating spiritual and moral values to margins. Nursian model provides an alternative which meets the demands of modern times but does not neglect the much needed values the education should imbibe to face the challenges in the wake of aggressive atheism, plague of materialism and scourge of naturalism etc. INTRODUCTION The Madrasah al-Zahra Model given by Said Nursi is very comprehensive and caters needs both of religion, science and morality and thus makes beautiful blend of all the three in a holistic manner. Sir Syed envisaged a model based on western standards of morality and scientific temper but he ignored the basic religious elements which were being trampled over under its feet because western secularism and atheism was the leading educational undercurrent post renaissance in the west.Mawlana Maududi was a visionary and provided some insights about education but Nursian model surpasses all these models as it is envisaged in the wake of aggressive atheism and plague of materialism, which had made their inroads under the garb of the naturalism in post Kemalian Turkey. This model has taken full cognizance of the needs of Muslims clergy as well as laity. It has talked about the universal terms and has laid much emphasis on spiritual values and moral etiquette to be inculcated in the students of the proposed Zahra University which was to be established at Van province of the Kurdish belt of Turkey. This experiment was in consonance with the golden traditions of Islam which were inspiring Muslims from the times of Holy Prophet (SAW) and were holding promise for the future as well. But in order to appreciate Nursian Model in a comparative perspective, we