Globalization, Ethics and Islam: The Case of Bediuzzaman Said Nursi (review)
By Ibrahim bin Abu Bakar
From: Journal of the American Academy of Religion Volume 74, Number 2, June 2006 pp. 534-536 |
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Journal of the American Academy of Religion 74.2 (2006) 534-536
Globalization, Ethics and Islam: The Case of Bediuzzaman Said Nursi. Edited by Ian Markham and Ibrahim Ozdemir. Ashgate, 2005. 218 pages. $89.95.
There have been numerous symposia, articles, and books on Bediuzzaman Said Nursi (1876–1960) whose magnum opus is collectively known as the Risale-i Nur, which has been translated into Arabic, English, and other languages. The international symposia on his life, works, and contributions have been held many times in Istanbul, Turkey. The fourth, fifth, sixth, and seventh symposia were held in 1998, 2000, 2002, and 2004 respectively. Moreover, there have been websites dedicated to Nursi. A major website, http://www.nursistudies.com, is available in five languages including Turkish, Arabic, and English and contains symposium papers of 2002 and 2004 meetings as well as books, articles, and theses on Nursi and related matters.
Globalization, Ethics and Islam: The Case of Bediuzzaman Said Nursi is co-edited by Nursi scholars Ian Markham and Ibrahim Ozdemir. Both scholars have presented their works at various Nursi symposia in Istanbul. The editors divide the essays in this volume into three different parts with three different themes. The theme for the part one is "Non-Violence and Peace" with three chapters written by Sukran Vahide (3–35), Thomas Michel (37–47), and John Obert Voll (48–62). The three chapters depict non-violence and peaceful approaches found in the life and works of Nursi.
The theme for the second part is "Ethics and Dialogue," which has five chapters. The fourth chapter is written by Markham with the title, "Secular or Religious Foundations for Ethics: A Case Study of Bediuzzaman Said Nursi" (65–78). Markham argues that Nursi's ethics is based on Islamic religious foundations, not on secular ones. However, his ethical foundations are committed to pluralism, diversity, and dialogue. Under six headings, "(a) source, (b) method, (c) approach to disagreement and pluralism, (d) personal ethics, (e) social ethics, and (f) factors that can corrupt a moral disposition," Markham explores Nursi's ethical system (65).
In chapter 5, Asma Afsaruddin focuses on the patience and humility found in the Qur'an and in the Risale-i Nur. Regarding patience she states, "Patience is Beautiful" (79). What is expressed by Asma about the importance of patience in Islam is evident from the Qur'an as well as from the work of Nursi since his work is an interpretation of the Qur'an. In Qur'anic ethics, the term humility is related to human reliance and dependence on God. Muslims are asked to feel humble and behave humbly before their God, and they are prohibited from feeling and behaving arrogantly and unthankfully.
Patrice C. Brodeur contributes a chapter on "The Ethics of Bediuzzaman Said Nursi's Dialogue with the West in Light of His Concept of 'Europe' " (89–107). Brodeur posits that idea that "The word 'Europe' appears forty seven times in the Risale-i Nur collection, not counting another eight occurrences of the noun or adjective 'European(s)' and the single appearance of the neologism 'Europeanism' "(91). Brodeur divides Nursi's concept of Europe into geographical and ethical categories. For the ethical category, Brodeur classifies it into positive and negative concepts of Europe. The positive Europe is "worth emulating" whereas the negative Europe is "to be avoided at all cost." Broduer explains why he uses such adjectives stating, "I use the adjectives 'positive' and 'negative' to reinforce the dichotomous and often moralistic (i.e., 'good' or 'bad') meanings that implicitly characterize, in my opinion, Nursi's usage of 'Europe' " (91). The negative "Europe" refers to European atheism, communism, materialism, capitalism, and secularism. The positive "Europe" refers to the European sciences and technologies.
Jemil Hee-Son Lee compares the ethical systems in the works of Confucius and Nursi in his chapter on "Ethics in the Confucian Text: Comparative Study with Risale-i Nur" (100–107). Lee finds many similarities between the...
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