‘Nonviolent Spiritual Jihad: The Nursi Model of Struggle’; A role model to tackle the contemporary problems

By Grace Mubashir, New Age Islam Subheading: the ongoing Palestinian conflict has cast questions about Islamic way of opposing violence. This book offers solutions to sporadic violence through Islamic non-violence. Major points 1. This book is a study of non-violent Jihad used by Saeed Nursi to oppose rapid changes in Ottoman society after World War 1 2. The book shows spiritual Jihad is adequate to bring positive changes 3. Nursi gave importance to spiritual enlightenment and remoulding Islam to meet the challenges rather than adopting militant ways Author‏ :‎ Salih Sayilgan · Publisher ‏ :‎ Cascade Books (January 21, 2019) · Language ‏ :‎ English · Paperback ‏ :‎ 148 pages · ISBN-10 ‏ :‎ 1532657552 Price: 1453 INR After Hamas launched attack on Israel, many sincere questions were asked about how to repel an invading force without Holy Jihad'. The scholarly vacuum on how to confront violence has caused much confusion among Muslims. The book on the life of Badi Uzzaman Saeed Nursi by Salih Sayilganis a compulsory reading to clear the fog of such misconceptions. Today, there are many campaigns against Islam in the public and the media. The reason for this is the Islamophobia that is spreading all over the world, compounded with nefarious activities of ignorant Muslims. The book 'An Islamic Jihad of Nonviolence: Said Nursi's Model' critically approaches three of the most important arguments being made in this regard. This work draws attention to the peace efforts of Islam by focusing on the life environment of Badi Uzzaman Saeed Nursi. The main argument of the opponents is that Islam is a religion centred on violence. These debaters will argue some Qur'anic verses and hadiths as evidence. They will add that the Prophet (PBUH) himself called for war and participated in it. There will be an example of the atrocities that are happening today under the label of Islam. They will always maintain that Islam is a religion spread by the sword. A second charge is that Islam is a political ideology that is superficial to spiritual and social dimensions. This argument revolves around the idea of ​​political Islam which some Muslims put forward in the 20th century. The third is that it is difficult for Islam to survive in a secular environment. It is argued that the life that God wills is possible in a society governed by Sharia. A small section of Muslims believe this way. The answer to these three arguments is the life of Islamic scholar Badi Uzzaman Saeed Nursi (1877-1960). Nursi had a charismatic and spiritual personality. He witnessed the fall of the Ottoman Empire and the rise of modern Turkey. The new government in Turkey was cracking down on institutions that provided religious teachings and spiritual refreshments. The 'Jihad' he conducted there was religious teaching. He taught his followers how to lead a peaceful and spiritual life even in a secular living environment. At one time, the Muslim world was at a great height intellectually and culturally. However, by the 18th century, the strength of the community began to wane on all levels, be it economic, military, cultural or social. With the strengthening of European dominance, Islamic symbols began to be rejected. The concept of Nursi Madrasa was put forward to protect the Ottoman Empire. He envisioned madrasas that taught religion and materialism. But no one accepted his ideas. Soon the empire collapsed, and a new republic emerged from its ruins. The collapse of religious institutions did not have to wait long. The new administration distanced itself from Islam as much as possible. Islam or religion had no place in the concept of modern Turkey. The Khilafat was abolished in 1924. Sufi hospices (sawiya) were turned into museums. Religious institutions were closed. Waqf properties were confiscated. Islamic laws were replaced by European laws. Faith has been trampled on by giving too much importance to science. Nursi was naturally disappointed with the changes brought by the government. Instead of fighting the changes militarily, he chose to bring changes to Islam to suit the new changes. Even in the new situation, he was giving the silver light of spirituality to the believers. The government tried to silence Nursi by imprisoning him for 30 years. But they failed. He did not stop writing his 'Rizale Noor' and did not get tired. According to him, reading and spiritual advancement were seen as jihad. Non-violent Jihad. Non-violence and positive action were the methods he adopted for resistance. By progressive work, Nursi meant the restoration of the educational institutions of the past, which had been destroyed. As a methodology, Nursi wanted one to read as much as the ideas he proposed. He did not advocate the establishment of political Islam or the advent of Sharia-centred governance. On the contrary, the heart of man should be good, and there should not be a condition of losing faith. This was the whole effort of Nursi. Positive Action (müsbethareket) and Nonviolence in Nursi’s Writings Above all, the republic's dismantling of religious institutions created a void that was further intensified by state-sponsored scientific materialism, assertive secularism, and positivism. Confronted with these challenges, Said Nursi and his followers did not adopt a passive or militant stance. Instead, they took proactive measures to counter the foundational ideologies of the new republic through nonviolent resistance. While some scholars and popular movements sought solutions for the Muslim community by focusing on external aspects of religion, such as politics and Sharia (Islamic law), Nursi diverged from this approach. Contrary to the belief that solving the problems of the Muslim community could be achieved through the right environment and government, Nursi proposed a different perspective. In his work Risale, Nursi outlined three crucial stages for the Muslim community with respect to Islam. The first stage involves faith (iman), emphasizing the importance of a robust foundation of belief. Nursi argued that when this initial stage is robust, faith (iman) becomes ingrained in the lives of individuals and in public practice (hayat). The second stage revolves around the practical application of faith in both individual and communal spheres. Nursi contended that with a strong foundation in the first two stages, the third stage, which involves Sharia (şeriat), naturally follows. In other words, the principles of Islam would organically gain influence in politics and government. While many Muslims concentrate on the practical and legal aspects (the second and third stages), Nursi prioritized the establishment and fortification of the first stage—faith (iman). For Nursi, making faith viable for Muslims was not only the primary goal but also the key to empowering individuals and, consequently, the entire Muslim community. As Şerif Mardin aptly noted, Nursi's focus differed from scholars like al-Ghazālī; instead of delving extensively into Islamic social relations and forms of worship, Nursi directed his attention to areas that would aid Muslims in comprehending their religion. According to Mardin, Muslims require a 'map' to guide them in their daily lives, and Nursi recognized and addressed this need. The three-pronged roadmap outlined by Said Nursi aimed at addressing the emerging challenges within the Muslim community in Turkey. Importantly, Nursi's vision extended beyond the immediate issues of modern secular Turkey; it encompassed a more expansive perspective. As Şerif Mardin noted, Nursi's vision sought to tackle the broader problems inherent in industrial civilization and its foundation in rationalist philosophy. Nursi consistently emphasized the significance of understanding the meaning of Islam, viewing the predicament not as a localized Turkish problem but as a worldwide dilemma. For Nursi, the embodiment of belief (iman) in the lives of individuals and the adherence to Sharia were fundamental manifestations of faith. Nursi argued that a society could not simultaneously set matters of faith into practice in the lives of believers and establish Sharia on a correct course. Therefore, Nursi's concern was not centred around establishing an Islamic state but fostering an Islamic state of mind and heart. He believed that many challenges faced by the global Muslim community (the umma) stemmed from the weakness of faith. In the context of Western society, philosopher Charles Taylor observed a profound transformation in the structures and imaginings of societal frameworks while following religion in modernity. Nursi, echoing Taylor's perspective, endeavoured to present a religious account of Islam compatible with the spirit of the age, particularly when unbelief was promoted through scientific means. Nursi was convinced that if faith came under attack within a scientific framework, it would be best reinforced by highlighting the benefits of science. Nursi recognized the need for a new narrative of faith to cope with the challenges of the time. In this endeavour, he proposed positive action (müsbethareket) as a pivotal aspect of his mission, offering practical guidelines for its implementation. According to Nursi, the goal of positive action was always to build or mend what was destroyed or corrupted, with destruction or corruption never considered as viable options. Even under the severest conditions, Nursi and his students preferred positive action, making it a crucial element of his nonviolent resistance methodology. This nonviolent resistance aimed to avoid causing harm to individuals. Contrary to a focus on political Islam or the establishment of a Sharia-based government, Nursi's primary concerns revolved around matters of faith and the transformation of individuals. In realizing his vision, nonviolent positive action emerged as Nursi's form of jihad, emphasizing constructive efforts and individual transformation as the means to bring about necessary change. Conclusion Mahatma Gandhi, Martin Luther King and Nelson Mandela are known personalities in non-violent struggle. The last chapter of the book is counting Nursi along with them who came forward for social reform through non-violence. Like Gandhi who fought for the freedom of India, like Mandela who fought against social inequality, like Luther King who fought against economic injustice, Nursi fought for the freedom of belief of the citizen. That is how literature and reading become non-violent struggles for Nursi and his disciples. Gandhi did Salt Satyagraha. Mandela won the presidency. King started the revolution with the call 'I Have A Dream'. Noorsi raised the revolutionary banner of change by writing his masterpiece 'Rizale Noor'. Even today, Rizala can be heard all over the world. You can also hear the footsteps of believers walking towards God through non-violent jihad. the book offers a vivid insight into how to confront challenges through Islamic non-violence and resort to dialogues and spiritual striving rather than resorting to physical weapons. the book is a must-read to navigate the turbulent conditions of the day. ------------------ URL: https://newageislam.com/islam-terrorism-jihad/nonviolent-spiritual-jihad-nursi/d/131093 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism