6P Bediuzzaman Said

Journal of Islamic Thought and Civilization (JITC)
Volume 12 Issue 1, Spring 2022

ISSN(P): 2075-0943 ISSN(E): 2520-0313
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Bediuzzaman Said Nursi and the Nature of Human Creation in his

Title: Major Works: Considering a New Breakthrough in Islamic
Philosophy
Author (s): Nur Hadi Ihsan, Ridani Faulika Permana, Abdullah Muslich Rizal Maulana
Affiliation (s): University of Darussalam Gontor, Indonesia
DOI: https://doi.org/10.32350/jitc.121.06
Received: July 14, 2021, Revised: April 29, 2022, Accepted: May 04, 2022, Available
History: Online: June 25, 2022
Ihsan, Nur Hadi, Ridani Faulika Permana, and Abdullah Muslich Rizal Maulana.
"Bediuzzaman Said Nursi and the Nature of Human Creation in his Major
Citation:
Works: Considering a New Breakthrough in Islamic Philosophy." Journal of
Islamic Thought and Civilization 12, no. 1 (2022): 114−137.
https://doi.org/10.32350/jitc.121.06
Copyright: © The Authors

Licensing: This article is open access and is distributed under the terms of
Creative Commons Attribution 4.0 International License
Conflict of
Interest: Author(s) declared no conflict of interest
A publication of
Department of Islamic Thought and Civilization, School of Social Sciences and Humanities
University of Management and Technology, Lahore, Pakistan
Bediuzzaman Said Nursi and the Nature of Human Creation in his
Major Works: Considering a New Breakthrough
in Islamic Philosophy
Nur Hadi Ihsan
Aqeedah and Islamic Philosophy
University of Darussalam Gontor, Indonesia
Ridani Faulika Permana
Department of Tafseer and Qur’anic Science
Faculty of Ushuluddin
University of Darussalam Gontor, Indonesia
Abdullah Muslich Rizal Maulana
Department of Comparative Study of Religions
Faculty of Ushuluddin, University of Darussalam Gontor, Indonesia
Abstract
This paper aimed to analyse Bediuzzaman Said Nursi’s ideas regarding the nature
of human creation in his major works. In order to achieve such goal, this paper
utilized a ‘conceptual analysis’ method to reveal Nursi’s elaboration on the
concept. The research found that humans, according to Nursi, arise from the
mother's womb with God's fondness -Rahīm- governed with the eternal pact in the
metaphysical realm to be ‘abid in the physical world, who are expected to fulfil
their responsibility as God's servant by worshipping Him and Him alone in the
form of honest submission. Furthermore, worship is only possible via the perfect
actualization of intellect, and recognizing the essence of worship is the Amānah to
be the vicegerent of God -Khalīfatullāh- as humans will discover a comprehensive
understanding of God -Ma'rifātullah- through their worldly journey. This work
finally ended with a reflection pertaining to the possibility of the philosophical
thoughts of Nursi as a breakthrough in advancing Islamic philosophy in the present
age.
Keywords: Bediuzzaman Said Nursi, Human Creation, Islamic Philosophy,
Khalīfatullah, Risale-i Nur

Correspondence concerning this article should be addressed to Abdullah Muslich
Rizal Maulana, Department of Comparative Study of Religions, Faculty of Ushuluddin,
University of Darussalam Gontor at [email protected].
DEPARTMENT OF ISLAMIC THOUGHT AND CIVILIZATION
115
Ihsan et al. Bediuzzaman Said Nursi and the Nature…
Introduction
Human beings are unique since they are honoured with a distinguished
capacity to grasp their surrounding environment 1 including talents in the form of
physical senses and intellect which become their basis to determine what is good
and bad for them. 2 The privilege of humans, moreover, comes in their adequacy to
establish a harmonious relationship between living things as through their
exclusive competency utilizing their sense and intellect, mankind possibly
dominates an equalized appositeness on earth.3 In Islam, the integrity of intellect
is the acclaim given by God. The mandate is not given either to the most obedient
creature -Angel/Malāikah- or ones who have been created from fire -Devil/Jinn-
but to humans only. In the scripture, the creation of mankind has been told in the
way of dignity and prestige which has not occurred earlier. 4 As human creation is
exceptional, they will also realize the need for obedience and worshipping God
only. Such understanding is only achievable in virtue of an ideal control of the
intellect.5 As the consequence of intelligence, mankind will comprehend the true
nature of God.6 Besides, God has created mankind only to be His vicegerent or
deputy -Khalīfah. Realizing intellect as their potential to dissent something is
1
Ibrahim ’Ati, Al-Insān Fi al-Falsafah al-Islāmiyyah (Cairo: General Egyptian Book
Organization, 1993), 7.
2
Amru Syarif, Rihlatu ‘Aqlin: Wa Hakadzā Yaqūdu-al- ‘Ilm Asyrasu al-Mulahadah
Ilā al-Īmān, (Cairo: Shorouk International Bookshop, 2010), 139.
3
James Luke Meagher., Man, the Mirror of the Universe; or the Agreement of Science
and Religion, Explained for the People (New York: Russel Brothers, 1887), 272.
4
’Aisyah Abdur Rahman bint Al-Syati., Maqāl Fi Al-Insān: Dirāsah Qur’āniyyah
(Cairo: Dar El Maaref, 1969), 26; Murat Sofuoğlu, The Manifest Destiny of Human Being,
ed. Trevor Guazos (New York: University Press of America, 2004), 30.
5
M. G. El-Fandy, Islam and Science (Cairo: The Supreme Council for Islamic Affairs,
1993), 31.
6
Benaouda Bensaid, Salah Machouche, and Fadila Grine, “A Qur’ānic Framework for
Spiritual Intelligence,” Religions Vol. 5, no. 1 (February 26, 2014), 179-98,
https://doi.org/10.3390/rel5010179; Ali Muhammad Bhat, “Human Psychology (Fitrah)
from Islamic Perspective,” International Journal of Nusantara IslamB Vol. 4, no. 2
(August 21, 2016), 61-74, https://doi.org/10.15575/ijni.v4i2.1187; Yousuf Ali, “Human
Nature and His Potentialities Attributes Towards Virtue and Morality,” Journal of
Education and Social Sciences, Vol. 5, no. 1, (October 2016), 118-27.
JOURNAL OF ISLAMIC THOUGHT AND CIVILIZATION
116
sufficient or deficient, excellent or terrible, useful or harmful, and virtuous or

immoral, mankind is also conceivably misguided to do more evil. 7
According to Bediuzzaman Said Nursi, mankind has committed such serious
crime that they have to be banished from heaven, and it is only by virtue of good
deeds in the world that they will ‘return’ to their ‘hometown’. Moreover, mankind
is also demanded to socialize with other human beings as the whole common living
things possess a concrete connection among one another. Their relationships later
will emerge as physical and spiritual needs of humans derived from their
surrounding atmosphere.8 This paper will enquire about the nature of the creation
of mankind in accordance with the idea of Bediuzzaman Said Nursi (d.1960) with
an apprehension of his philosophical idea based on his major works ended with a
short reflection regarding the possible advancement of the study of Islamic
philosophy in the current age. Thus, the research question that is going to be
answered in this paper is: “What is the nature of human creation according to Nursi
and how will it possibly be seen as a breakthrough in Islamic Philosophy?”
2. Research Methods
This study will employ the conceptual analysis method to investigate the
nature of human creation in Bediuzzaman Said Nursi's philosophy. The strategy is
seen to be a good method to grasp the intricate concepts found in Nursi's works.
This technique focuses on “...the logical and epistemic statues of statements of
beliefs…”9 The approach will show more deeply the distinguished contribution of
Nursi's notion of human nature above other disciplines, explaining carefully the
existing concepts prior to their application to reality as the motion will be
intimately tied to the subject of Islamic philosophy and a number of key issues. 10
The method can also be used to examine the nature of philosophy per se.
Philosophy is able to investigate reality, defend claims, and, most significantly,
examine a variety of discourses and concepts that are central to our way of
thinking.11 As a result, the character of human nature in accordance with Nursi's
7
Muhammad Abduh, and Rasyid Ridha, Tafsīr Al-Qur’ān al-Hakīm al-Musytahār Bi
Ism Tafsīr al-Mannār, vol. 1, (Cairo: Dar El Manar, 1947), 258.
8
Bediuzzaman Said Nursi., The Immortality of Man’s Spirit (Istanbul: Sozler
Publications, 2013), 9.
9
Hans-Johann Clock., “Impure Conceptual Analysis,” in The Cambridge Companion
to Philosophical Methodology (Cambridge: Cambridge University Press, 2017), 81.
10
Clock, (Cambridge: Cambridge University Press, 2017), 81.
11
John Hospers, An Introduction to Philosophical Analysis, 4th ed. (Oxfordshire:
Routledge, 1997), 5.
117
concept will be elucidated in a highly appropriate manner, using his writings as the
primary source of information.
3. The Biography of Bediuzzaman Said Nursi

Bediuzzaman Said Nursi is a Turkish Muslim scholar who lived between two
great periods, exactly at the end of the Ottoman Caliphate and at the start of the
Secular Republic of Turkey.12 His fiqh (law) school was Syafi’i13 while he also
followed Naqsabandiyya school of Sufism. 14 His childhood environment was full
of attention to education which appeared in many medrese -Learning Center- for
gathering sheikh, students, and teachers as he attended them regularly. 15
It is affirmed by Sukran Vahide that through his magnum opus -Risale-i Nūr-,
Nursi attempted to prove the prodigy of the Qur’ānic civilization to confront the
ideological predicaments of Muslim society at the time being -secularism,
materialism, etc.16 On the other hand, Risale-i Nūr was also considered as Nursi’s
reflection with regards to the symptoms suffered by Muslim society. Nursi
affirmed that the rejuvenation of Qur’ānic values is the primary solution for the
dilemma, thus employing Risale-i-Nūr as his movement to revive Qur’ānic
messages to its readers to be able to confront their threats.17
There are some advantages of Risale-i Nuūr compared with other references
of Qur’ānic Studies. Risale-i Nūr reveals that the Qur’ān includes a variety of
subjects where knowledge is represented as light (Nūr), emphasizing faith in
12
Ibrahim M. Abu-Rabi,’ (Ed.), Islam at the Crossroads: On the Life and Thought of
Bediuzzaman Said Nursi (New York: State University of New York Press, 2003), ix;
Şükran Vahide, Islam in Modern Turkey: An Intellectual Biography of Bediuzzaman Said
Nursi, ed. Ibrahim M. Abu-Rabiʻ (Albany: State University of New York Press, 2005),
349.
13
Vahide, Islam in Modern Turkey, (Albany: State University of New York Press,
2005), 349.
14
Bediuzzaman Said Nursi, Sīrah Dzātiyyah (Cairo: Sozler Publications, 2013), 45.
15
2005), 4.
16
Vahide, (Albany: State University of New York Press, 2005), 193.
17
Ibrahim M. Abu-Rabi,ʻ ed., Theodicy and Justice in Modern Islamic Thought: The
Case of Said Nursi (Oxfordshire: Routledge, 2010), xi.
118
God.18 Risale-i Nūr is exceptionally one-of-a-kind, and it is far different from other
Qur’ānic commentaries as the discussion of faith is adapted to the current
conditions of Muslims who are in the process of dealing with complicated
obstacles. In addition, Risale-I Nūr also employs the Qur’ānic ma’nawi (meaning)
as therapy for diseases. The healing measure, following the procedure taught
within the text of Risale-i Nūr, is built upon a strong faith in the heart of Muslims
advancing the curing operation.19
Since he was young, Nursi has had the ambition to restore the glory of Islamic
civilization. Damascus Sermon, indeed, has become a notable event in the history
of Nursi. The Sermon is an exhortation delivered by Nursi, telling about diseases
suffered by Muslims and how they should overcome this issue -reflecting the social
life that took place during the transition from the Ottoman to the Secular Republic
of Turkey-. The Euphoria at that time contained a lot of Western interference and
thoughts that pervaded the youth at the same time, managing the Sermon to be one
of Nursi’s most crucial appearances.20
In terms of education, Nursi was obsessed with Medresetuz Zehra, a sort of
Islamic college that he imagined would become the centre of excellence owning
the whole proficiency needed to guide the society to solving their dilemmas. This
idea turned out to be a result of his observation on Al-Azhar University. In order
to implement this plan, Nursi went to Damascus with some al-Azhar alumni. From
Damascus, he went to Beirut, then Izmir, and finally Istanbul. The trip was finally
ended with the approval of Sultan Resad to build the college. Sultan Resad
willingly donated 1000 gold lira to Nursi as his support to commence the
construction of the college. This beautiful agenda, however, was desperately
affected by the World War I which resulted in the termination of the school
development. Medresetuz Zehra, in the end, has yet to be realized. 21
18
Bediuzzaman Said Nursi, The Staff of Moses, ed. Şükran Vahide (Istanbul: Sözler
Publisher, 2011), 245.
19
Bediuzzaman Said Nursi, Al-Malahiq: Fi Fiqhi Da’wah al-Nūr, trans. Ihsan Kasim
al-Salihi (Cairo: Sozler Publications, 1999), 98.
20
Bediuzzaman Said Nursi, The Damascus Sermon (Istanbul: Sözler Publications,
1996), 27; Zubair Hamid, “Muslim Response to the West: A Comparative Study of
Muhammad ‘Abduh and Said Nursi,” Journal of Islamic Thought and Civilization 04, no.
02 (October 2014): 01-08, https://doi.org/10.32350/jitc.42.01; Kamil Fadel, and Eren
Tatari, “A Political Analysis of Bediuzzaman Said Nursi’s Damascus Sermon,”
Humanities and Social Sciences Review Vol. 5, no. 3 (December 2016): 302-22.
21
2005), 102.
119
Nursi spent his childhood studying with his eldest brother, Molla Abdullah.
Every weekend, his brother returned from school to home to teach his seven-year-
old sibling the Qur’ān during the leisure time. After a year, Nursi started to study
science. It is recorded that, as a result of his outstanding ability and learning, he
studied not only all traditional religious sciences but also modern science. 22 As
time passed, Nursi was known to dominate leading brainpower, owning the
outstanding ability to memorize and deliver his ideas altogether. Compared with
other adolescents, Nursi’s perception was far beyond their levels. Growing up as a
boy with extraordinary desire and ability above common children, Nursi was often
challenged not only by his friends but also by adults. The confrontation was varied
as sometimes it approached him in the form of physical fight or he even had to
accept an invitation to scientific debate. Later, his special brilliance became the
forerunner for his nickname, al-Nursi al-Masyhūr or ‘The Famous Nursi.’ The
alias was inevitable given his outstanding intelligence. 23
Nursi’s life a whole was divided into three phases, ‘Old Nursi’, ‘New Nursi,’
and ‘Third Nursi.’24 These three divisions seem to be able to deliver an appropriate
understanding of the development of Nursi’s school of thoughts. The ‘Old Nursi’
ranged from 1877 to 1926, encompassing a large number of movements he carried
out during the period. These activities included Darul Hikmatil Islamiyah, World
War I, Opposition to the British Colonialization, the Union of Muhammad, and so
on.25 Besides involving himself in various combats, Nursi was also interested in
politics. He was later, however, disappointed with the development of political
parties in Turkey.26 He observed that the World War I not only affected the
Westernization of Islamic Politics but also inflicted an ideological dispute between
22
Bediuzzaman Said Nursi, Belief and Man (USA: Phoenix, 2010), 7.
23
Husayn Utsman, Khalil Jadu, and Muhammad Abu al-Khayr al-Sayyid, (trans.),
Sirāh Bedi’uzzaman Said Nursi Bi Lisānihi Wa Aqlāmihi Wa Talāmīdzihi (Istanbul: Envar
Neşriyat, 2016), 53.
24
Vahide, Islam in Modern Turkey (Albany: State University of New York Press,
2005), xiii–xvi; Kamaruzaman Yusoff, Omer Yilmaz, and Mansoureh Ebrahimi,
“Transition in Turkey: An Overview of Bediüzzaman Said Nursi, His Life and Works for
Medresetü’z-Zehra,” International Journal of West Asian Studies 5, no. 2 (n.d.): 67-77,
https://doi.org/10.5895/ijwas.2013.11; Sujiat Zubaidi Saleh, The Epistemology of
Contemporary Tafsir With Reference To_Risale-I Nur Bediuzzaman Said Nursi
(Yogyakarta: Kurnia Kalam Semesta, 2019), 33.
25
Nursi, Sīrah Dzātiyyah (Cairo: Sozler Publications, 2013), 164.
26
Ian S. and Suencam Birinci Pirim Markham, An Introduction to Said Nursi: Life,
Thought, and Writings, An Introduction to Said Nursi (Ashgate, 2016), 14,
https://doi.org/10.4324/9781315566917.
120
belief and infidelity.27 For Nursi, it was impossible for Muslims to revive and come
back to confront the dilemmas except by standing on appropriate Islamic views of
Politics. This angle then triggered the next phase of Nursi, the ‘New Nursi.’28
The stage of ‘New Nursi’ occurred in around 1926-1950 as a stage that was
full of social activities aside from the political sphere. As he believed that every
political movement was evil, it was unavoidably on account of the political
movements he found had polluted the truths from the Qur’ān. Nursi often said: “I
take refuge in God from Satan and from politics.”29 The passage shows us how
dangerous the ‘secular’ politics was before him. Accordingly, in this stage of ‘New
Nursi,’ he had witnessed the signs of political evil during the Turkish Reformation
-with the victims being his own students as well- 30 leading him to the ambitious
goal to find a way to guide the majority of the Turkish to the Qur’an. He moved
far away from politicians and turned to more ‘religious’ conditions, expressed by
his identical dark clothes, building a treehouse, and secluding in quiet mountains
for praying and worship. He also focused more on explaining and teaching
fundamental faith, tauhīd, and what kind of life would be hereafter.31 The New
Nursi, furthermore, always adhered to the revelation of God and agreed that I'jaz
al-Qur’ān -the miracles of the Qur’ān- is the Moslem salvation to face the flow of
fallacy of belief among people.32
The ‘Third Nursi’ period finally took place between 1950 and 1960 as the last
ten years of his life journey. At that time, his concern was mostly about the
consolidation of the Nur Movement and Jihād of words in the way of Risale-i Nūr,
devoting himself to the Qur'ān which was continued solidly by the Thullāb al-Nūr
and the composition Risale-i Nūr.33 It was noticed that during this ‘Third Nursi’ he
began to put aside worldly affairs, emphasizing his peak spiritual journey. 34 By
avoiding politics more, he advised Thullāb al-Nūr a lot not to engage in any
27
Vahide, Islam in Modern Turkey, 278.
28
Nursi, Sīrah Dzātiyyah (Cairo: Sozler Publications, 2013), 180.
29
Colin Turner, and Dale Eickelman, Qur’ān Revealed: A Critical Analysis of Said
Nursi’s Epistles of Light (London: Gerlach Press, 2013), 537.
30
31
Ibid, 177.
32
Ihsan Kasim al-Shalihi, Sīrah Dzātiyah Mukhtaṣarah Li Badīuzzamān Sa’id al-Nursī
(Cairo: Sozler Publications, 2010), 45; Ihsan Kasim al-Shalihi, Nazhrah ‘Āmmah ‘an
Ḥayāti Badi’Uzzamān Said Nūrsi (Cairo: Sozler Publications, 2010), 45.
33
34
Bediuzzaman Said Nursi, The Rays Collection, trans. Şükran Vahide (Istanbul:
Sözler Neşriyat A.Ş., 2007), 523.
121
political movements in the name of Thullāb al-Nūr. If they were somehow

compelled to participate, they should join on their personal behalf and initiate
positive actions identified by ceremonial belief and good performance based on
the Qur’an.35
4. General Discussion of Human Creation in Islamic Philosophy and its

Relation to the Ideas of Nursi
As Nursi commonly implemented his views in Arabic, we should see what
‘creation’ in Arabic is. Etymologically, ‘creation’ is generally understood as
‘khalaqa’. The word occupies two meanings, first, bringing about something yet
formerly existing, and second, khalaqa or ‘measure’ or al-taqdīr. In the Qur’an,
khalaqa is mentioned to signify the dimensions given by the Creator -Khāliq
‘referring to both earthly life and hereafter. The word later has also developed into
khalīqah or khuluq with Khalāiq as its plural form and related closely to the
convention of behaviour precept on the self-consciousness to act morally and
virtuously. Consequently, the conception of human creation also involves the
standard guideline for a contact between humankind and God, realizing their mere
existence as only a creature -makhlūq created by God Khāliq36.
Nursi believed that khalaqa distributes a comparable definition with ibdā’,
ikhtirā’, insyā`, and shan’āt with two particular variables. First, ibdā’ and ikhtirā’
imply that God invents, with His work from nothing to a ‘thing’ and yet exist to an
existence. From the meaning, in Nursi’s view, there are no living things in the
cosmos other than His Jurisdiction. 37 Second, Insyā` and San’āt deal with a
composition of elements in the universe supporting the continuity of life which
describes the superiority of the creation process manifested by Him. 38 The concept
of Insyā` and San’āt plays a role more in terms of sustainability of the environment
guaranteed only by God.
35
36
Abu Manshur Muhammad Ibn Ahmad al-Azhari, Tahdzīb Al-Lughah, vol. 2 (Beirut:
Dar Ehia al-Tourath al-Arabi, 2001), 16-18; Arthur Jeffery, The Foreign Vocabulary of
The Qur’ān, Texts and Studies on the Qurʼān, v. 3 (Leiden ; Boston: Brill, 2007), 124;
Hans Wehr, A Dictionary of Modern Written Arabic, ed. J. Milton Cowan, 3rd ed. (New
York: Spoken Language Services, 1976), 258.
37
Bediuzzaman Said Nursi, The Flashes Collection, trans. Şükran Vahide (Istanbul:
38
Ibid, 253.
122
A further contrast regarding an understanding of creation is also found amid

insyā and ibdā'. As Insyā is related to the general concept of creation, Nursi
criticized the dimension of ibdā as it is ordinarily associated with ‘creatio ex
nihilo.’39 As it was accentuated in Risale-i Nur, ‘the act of bringing something into
existence from nothing’ is far different from ‘creatio ex nihilo.’ Nursi
demonstrated Insyā` as an ‘invisible ink’ in the creation process that would be
possibly detected only with God’s Sovereignty. The ink is used to plan a blueprint
of the building before the construction starts as it is done by an architect. If the
property has been completely established, it does mean that the plan or blueprint
does not exist anymore, but indeed the preparation beforehand is unobservable by
common people. In this context, Nursi asserted that the origin of human creation
is inaugurated from the ‘invisible world’ prior to the current ‘real world’. The
creation does not emerge from anything but it does emerge from the level of
dimension that is incomprehensible in human capacity. 40
5. Phase of Human Creation According to Nursi
In Islam, the phases of human creation begin from the foetus to become a
person. A human is not born like a calf as a calf will be able to stand on its feet,
walk, and run once it comes out from the mother, while human needs years to
develop the body. In interpreting such concept, the mother’s womb in the thought
of Nursi is a symbol of al-Rahīm as one of Allah Almighty’s names. Again, the
existence of the uterus inside the Mom’s belly and the creation of mankind
according to Nursi signify their alikeness as both conform to the specific faculty
owned by themselves that they are ‘intellect’ and ‘mind’s eye.’41 ‘Intellect’ or ratio
performs a task by comprehending a reality to be derived as knowledge, while
‘mind’s eye’ is in charge of reflecting the truth behind a reality. 42 In other words,
Nursi emphasised an inevitable interrelation between both physical and spiritual
features of mankind as their spiritual aspects -spirit, consciousness, understanding-
39
Robert Audi, The Cambridge Dictionary of Philosophy, Choice Reviews Online, Vol.
33 (Cambridge; New York: Cambridge University Press, 1996), 192,
https://doi.org/10.5860/choice.33-3059.
40
Turner and Eickelman, Qur’ān Revealed: A Critical Analysis of Said Nursi’s Epistles
of Light, 33.
41
Alparslan Acikgenc, “Classification of Science in Islam and Its Relevance
Concerning the Rasā’il” (10th International Graduate Conference on Risale-i Nur Studies,
Istanbul: Istanbul Foundation for Science and Culture, 2019).
42
Syed Muhammad Naquib al-Attas, Prolegomena to the Metaphysics of Islam: An
Exposition of the Fundamental Aspect of the Worldview of Islam (Kuala Lumpur:
International Institute of Islamic Thought and Civilization (ISTAC), 1995), chap. 1.
123
are crucially required to sustain and cultivate mankind’s bodily existence. Spiritual
advantages, in addition, may help humanity to safeguard the system of their society
including language, religion, culture, and so on. 43 To sum up, Nursi’s conception
of human creation is not merely seen as the material reality but the metaphysical
phenomenon as well since ‘bodily eye’ may not be able to enquire the essence of
the mother’s womb associated with the divine aspect of Rahīm while the ‘mind’s
eye’ may.
Nursi initiated an explanation regarding the nature of human creation by
interpreting Chapter al-Mu’minun (Believers) Verse 12-14 of the Qur’ān:
We created man from an essence of clay; then We placed him as a drop of fluid
in a safe place, 14 then We made that drop into a clinging form, and We made
that form into a lump of flesh, and We made that lump into bones, and We clothed
those bones with flesh, and later We made him into other forms –– glory be to
God, the best of creators! ––44
Through these verses, Nursi expressed the beauty of God’s creation,
emphasizing His Divine Right while manifesting the creation process at the same
time. While mankind is considered as a ‘text,’ His Name is a ‘meaning’, and the
divine attributes are always possible to be bound to them since realizing their
existence is consistently related to God. Further consequences also emerge in that
human is appraised more as an ‘essence’ of the whole creatures comparatively. 45
As they are considered as the fundamental nature of creation, it is also affirmed
that they will consciously understand the demand to serve and benefit another
being rather than selfishly suffice their own needs. The ultimate aim of human
creation according to Nursi is an act of community service indeed. 46
6. Nursi and his Interpretation Regarding the Nature and
Implications of Human Creation
Nursi’s kind of ‘self-consciousness’ embedded in the concept of human
creation in the previous part of the discussion is also related to how he
43
Kamaruzaman Yusoff et al., “Philosophy and Functional Structure of Medresetü’z-
Zehra: A Study on Bediüzzaman Said Nursi,” Mediterranean Journal of Social Sciences
7, no. 1 (January 5, 2016): 36-43, https://doi.org/10.5901/mjss.2016.v7n1s1p36.
44
M. A. S Abdel Haleem, trans., The Qurʻān: A New Translation by M. A. S. Abdel
Haleem (New York: Oxford University Press, 2005), 215.
45
Bediuzzaman Said Nursi, The Words on the Nature and Purposes of Man, Life, and
All Things, trans. Şükran Vahide (Istanbul: Sözler Publications A. S., 2008), 432.
46
Bediuzzaman Said Nursi, Man and the Universe (Istanbul: Sozler Publications,
1993), 29.
124
conceptualized the existence of God. Accordingly, human creation is closely

related to God in a divine way; as such, human realization of God’s existence has
occurred even prior to their existence on earth. The realization ran in the form of
Mithāq with God, thus enabling them to know their Creator.47
As Nursi has asserted, the hikmah (wisdom) behind the creation of humans is
that they are intended to remember, recognize, and revere God in the form of
worship.48 For some, an order to worship God is nothing but for carrying out the
rites and chanting prayers. For Nursi, rather, the ritual is carried out merely as
mantras, and worship should be done on some spiritual basis encompassing
knowledge, love, and freedom altogether. 49 Nursi classified two forms of human
worshipping God as khadim and ‘abid. Khadim applies to someone who prays
based on their personal intention without any coercion, while ‘abid implies a
servant who is bound to his Master. In Islam, as it was defined by Nursi, mankind
is ‘ābid whose every single worship is always ‘bound’ to God as an offer known
as ‘ibādah.50 Here, the concrete relationship between God and man is asserted once
more.
In his Signs of Miraculousness, Nursi asserted 5 values of worship, first, as a
reminder for humans and, second, to refresh memory and focus on worshipping
Allah only. Third, mankind is demanded to obey that principle to not violate Divine
Law through an act of worship. Fourth, worship is obedience done by a servant to
his Master, and fifth, worship is the identity of every Muslim. 51
Where mankind is classified as ‘abid, they should not expect a reward from
God as an appreciation for what they have done from pleading. Worship, again, is
carried out in conformity of obedience and submissiveness resulted from the faith
in themselves. 52 In other words, rather than mankind’s devotion to God not
culminating in the form of captivity, mankind favours to worship God by virtue of
their own awareness under the guidance of faith. As previously described that
intellect is the most sophisticated uniqueness of mankind, it is only through precise
47
Ibid, 111.
48
Nursi, The Rays Collection (Istanbul: Sözler Neşriyat A.Ş., 2007), 16.
49
Turner and Eickelman, Qur’ān Revealed: A Critical Analysis of Said Nursi’s Epistles
of Light (London: Gerlach Press, 2013), 172.
50
Al-Attas, Prolegomena to the Metaphysics of Islam: An Exposition of the
Fundamental Aspect of the Worldview of Islam (Kuala Lumpur: IBFIM, 2015), 68-69.
51
Bediuzzaman Said Nursi, Signs of Miraculousness (Istanbul: Nur Publishers, 2006),
21-22.
52
__, Al-Matsnā al-’Arabīy al-Nawarīy, ed. Ihsan Kasim al-Shalihi (Cairo: Sozler
Publications, 2004), 337.
125
employment of ratio that humans will worship God with full obedience and
submissiveness.
Nursi expanded this illustration further with an image of this worldly life as
the lavish banquet, providing human’s soul and faith as the main dish in the feast.
The human soul subsumes a lot of appetizing menus, while their soul is full of
God’s love and affection. 53 As such, ‘Ibadah becomes the fundamental solemnity
occupied by mankind to execute their responsibility as khalīfatullāh -the
vicegerent of Allah.54 The mandate, affirmed by Nursi, is proof of validating the
higher position of mankind compared to other creatures.55 It is on account of their
capability to consciously act freely in deciding what is good and bad, and the
competence they possess, again, has existed within themselves far since their
worldly presence commences on earth. It starts when they have the agreement
(mithāq) with God in the invisible world, witnessing His Absolute Existence in the
‘womb dimension’ prior to their birth to the world. As it has been mentioned in
Chapter al-A’rāf (The Heights) Verse 172 of the Qur’ān:
[Prophet], when your Lord took out the offspring from the loins of the Children
of Adam and made them bear witness about themselves, He said, ‘Am I not your
Lord?’ and they replied, ‘Yes, we bear witness.’ So, you cannot say on the Day
of Resurrection, ‘We were not aware of this,’56
In addition to this formulation, mankind, while accomplishing their occupation
as ‘ābid and khalīfatullāh, is determined with Amānah as a barometer of their
activities regarding the responsibility they have to carry out on earth. According
to Nursi, Amānah is a trust contributed by God swathed with the noble tasks. In
order to implement such kind of responsibility to be ‘ābid and khālifatullāh
altogether, mankind should devout themselves to Him with imān, so the nuance
while doing worship will be different with another worldly task.57 Amānah itself is
founded on Imān -faith in God, resulting in ma’rifatullāh- realization of God with
full sincerity and honesty. Conversely, amānah will safeguard mankind from any
53
__, The Immortality of Man’s Spirit (Istanbul: Sozler Publications, 2013), 71-72.
54
Abbas Mahmoud Alakkad, Al-Qarn al-’Isyrun (Cairo: Hindawi Foundation for
Education and Culture, 2013), 79.
55
Markham, An Introduction to Said Nursi: Life, Thought, and Writings (London:
Routledge Taylor & Francis Group, 2016), 30.
56
Haleem, The Qurʻān: A New Translation by M.A.S. Abdel Haleem (New York:
Oxford University Press, 2005), 106.
57
Nursi, The Words on the Nature and Purposes of Man, Life, and All Things (Istanbul:
Sözler Publications A. S., 2008), 138.
126
feeling of arrogance or aloofness as they realize accurately the supremacy of their

God.58
If mankind is able to do their task as khalifatullāh and ‘abīd with a decent
amānah until the end of their lives, they will finally return to their household -a
paradise- which is an original place of human being.59 A paradise is referred to as
‘Fīrdaus,’ the highest rank of the paradise per se. 60 Considering the importance of
amānah in the discussion of human creation, the elaboration by Syed Muhammad
Naquib al-Attas regarding amānah also seems to suit Nursi’s conception:
…The term amānah is derived from the root amn meaning security. The security
that is meant, when amānah refers to affairs of the community in relation to the
state, is freedom from oppression. Amn as security in this sense refers to peace
and protection under just rule wherein law and order prevails bringing about a
condition described as amān. Security brings about a condition of tranquility
(tuma’nīnah) of the soul released from fear (khawf) and grief (ḥuzn) and the
uneasiness of doubt about ultimate destiny. This condition is called īmān. Īmān is
a trust that God has confined in the individual soul …”61
Based on the above explanation, amānah is possibly understood as a form of
trust in the whole thing under God’s protection. Amānah, moreover, safeguards the
self from nuisances inflicting their imān -faith. Amānah and Imān connect
altogether as a nature of the worship of man -as ‘ābid and khalifātullāh to God in
order to reach the noblest rank of Paradise. 62 People’s ability to perceive their
surroundings based on the knowledge they possess is one of the values underlying
their election as His khalīfah rather than other creatures on the planet. On the other
hand, God desires to be identified by His servant, thus He surrounds them with
other creatures manifested with His Names in order for them to be known and
acknowledged. 63 The importance of mankind is based on their role as khalīfatullah,
58
Ibid, 268.
59
Ibid, 89, 100.
60
Bediuzzaman Said Nursi, The Letters: 1928-1932, trans. Şükran Vahide (Istanbul:
61
Syed Muhammad Naquib al-Attas, On Justice and the Nature of Man: A
Commentary on Sūrah al-Nisā’ (4): 58 and Sūrah al-Mu’minūn (23): 12-14 (Kuala
Lumpur: IBFIM, 2015), 7.
62
Abdullah Muslich Rizal Maulana, “Semantic Reinterpretation of The Prophet
Muhammad’s Obligatory Properties for Da’wah Advancement in The Interreligious
Context,” Jurnal Manajemen Dakwah Vol. 4, no. 1 (2018): 1-22,
https://doi.org/10.14421/jmd.2018.41-01.
63
Nursi, The Rays Collection, (Istanbul: Sözler Neşriyat A.Ş., 2007), 47.
127
who carry out their duties by committing whatever they have to God alone. In other
words, humanity is the ultimate creation, representing a miniature of the entire
universe -The Microcosm within the Macrocosm. 64
7. Human-God Interrelationship in Nursi’s Thoughts: A Breakthrough

for an Advanced System of Islamic Philosophy
Last but not least, it is crucial to reflect further on the nature of human creation
in accordance with Nursi’s philosophical ideas. It has been understood that
humans, in Nursi’s view, emerge in the mother’s womb under God’s affection -
Rahīm. The initial process of human creation in the physical world does not follow
anything other than the eternal treaty in the metaphysical realm -known as mithāq-
. The procedure has clearly signified the concrete interrelationship between God
and man, indicating ‘ābid as a further concept in the context of worship. As ‘Abid,
human is required to fulfill their duty as the servant of God by worshipping Him
and Him only in the form of sincere submissiveness. The worship, moreover, is
only achievable in virtue of correct actualization of intellect, and comprehending
the crux of worship is the nature of human’s Amānah to be the vicegerent of God
-Khalīfatullāh- as through their worldly journey humans will find a complete
understanding of God -Ma’rifatullah. The question that should be reflected later is
whether Nursi’s theory related to the God-human interrelationship manifests
further the comprehension with regard to philosophical ideas of Islam.
There is a number of appropriate studies which have a connection with Nursi’s
ideas, and most of them approve that Nursi has initiated a broader yet detail
discernment respecting the development of recent Islamic thoughts. In terms of
environmental conservation, we have found that Nursi has brilliantly explored in
his works an ‘Islamic eco-theological system’ confirming the message of
sustainable atmosphere based on Tawhīd.65 Nursi’s ideas are also suitable to
64
__, The Words on the Nature and Purposes of Man, Life, and All Things (Istanbul:
Sözler Publications A. S., 2008), 442.
65
Nur Hadi Ihsan, and Moh. Isom Mudin, “Paradigma Kalam Dalam Konservasi
Lingkungan Menurut Said Nursi,” Tasfiyah 4, no. 1 (February 1, 2020): 27,
https://doi.org/10.21111/tasfiyah.v4i1.4052; Moh Isom Mudin, Hamid Fahmy Zarkasyi,
and Abdul Kadir Riyadi, “Prinsip Ekologis untuk Kehidupan Berkelanjutan Perspektif
Teologi Islam: Kajian atas Kitab Rasail al-Nur Saìd Nursi” 9 (2021): 18,
http://dx.doi.org/10.21043/fikrah.v9i1.9018.
128
comprehend a reformation in education, 66 gender emancipation,67 politics, 68

Tasawwuf (Sufism),69 Tafseer, Qur’anic Science, 70 etc. It indicates that Nursi’s
works have become a concrete foundation for further systematic enquiry in
massive subjects. The thoughts of Nursi are conceivably advanced not only limited
to the discussion of Islamic Studies an sich but also covering foreign issues related
to Islamic fundamental conception, constituting a more inter-disciplinary
66
Mohammad Dawood Sofi, “Knowledge―Toward Bridging Religious and Modern
Sciences: Bediuzzaman Said Nursi’s Approach,” Journal of Islamic Thought and
Civilization 03, no. 02 (October 2013): 13-20, https://doi.org/10.32350/jitc.32.02; Kharis -
Ma’ruf, “Humanisme Pendidikan Islam Perspektif Bediuzzaman Said Nursi,” Analisis:
Jurnal Studi Keislaman 17, no. 2 (August 7, 2019): 51-68,
https://doi.org/10.24042/ajsk.v17i2.2590; Muhammad Sophy Abdul Aziz, Hudzaifah
Achmad Qotadah, and Darmawan Achmad, “Badiuzzaman Said Nursi and KH Ahmad
Dahlan’s Thoughts on Education Reform: A Comparative Study,” Vol. 11, no. 1 (2021):
52-60, https://doi.org/10.15575/ijik.v11i1.9986.
67
Mohamad Zaidin Mohamad et al., “The Identity of Women According to the
Thinking of Said Nursi,” International Journal of Academic Research in Business and
Social Sciences 9, no. 3 (March 3, 2019): 555-564, https://doi.org/10.6007/IJARBSS/v9-
i3/5716.
68
Fadel and Tatari, “A Political Analysis of Bediuzzaman Said Nursi’s Damascus
Sermon”; Adibah Abdul Rahim and Elmira Akhmetova, “Nationalism in the Light of Said
Nursi Badiuzzaman and His Framework for Social Solidarity,” Journal of Islamic Thought
and Civilization 09, no. 01 (March 2019): 37–51, https://doi.org/10.32350/jitc.91.03.
69
Ahmed S. A. Al-Qodsi and Sharifah Norshah Bani Syed Bidin, “The Elements of
Sufism in the Da`Wah of Bediuzzaman Sa’id Nursi,” International Journal of Academic
Research in Business and Social Sciences 7, no. 4 (April 17, 2017): 142-150,
https://doi.org/10.6007/IJARBSS/v7-i4/2794; Siswoyo Aris Munandar et al., “Nursi’s
Sufism Without Sufi Order: A Contemporary Debate Among The Ulama,” Jurnal
Ushuluddin Vol. 28, no. 2 (December 31, 2020): 155,
https://doi.org/10.24014/jush.v28i2.9643; Muhammad Faiz, “Konsep Tasawuf Said Nursi:
Implementasi Nilai-Nilai Moderasi Islam,” Millah 19, no. 2 (February 14, 2020): 199-224,
https://doi.org/10.20885/millah.vol19.iss2.art2.
70
Shumaila Majeed, “An Analytical Study of Bediuzzaman Said Nursi’s Intellectual
Development and Composition of Risale-i Nūr (a Thematic Qur’ānic Exegesis),” Journal
of Islamic Thought and Civilization Vol. 10, no. 02 (2020): 170-89,
https://doi.org/10.32350/jitc.102.10; Peter G Riddell, “Exegeting Sūra al Fātiḥa for the
Masses: Bediüzzaman Said Nursi and Haji Muḥammad Saʿīd Bin ʿUmar,” ‫مجلة كلية الشريعة‬
38 ‫اإلسالمية‬ ‫الدراسات‬ ‫و‬, no. 2 (January 2021): 213-31,
https://doi.org/10.29117/jcsis.2021.0274; Ummu Salamah, “Maqâshid al-Qurân Perspektif
Badi’uzzaman Sa’id Nursi,” Studia Quranika 4, no. 1 (August 17, 2019),
https://doi.org/10.21111/studiquran.v4i1.3246.
129
comprehension. As such, it is not exaggerating to say that Nursi has commenced

an improved way of research in the 21st-century study of Islam.
In the context of Islamic Philosophy, Nursi is also affirmed to have a given an
extremely valuable contribution. It can be seen in the history of Islamic intellectual
tradition, where philosophy posits an extremely crucial position in conceptualizing
a reality based on Intellect as the central apparatus. The philosophical tradition of
Islam, moreover, as it has emerged since the age of revelation is supported by the
theological foundation embedded within. In other words, philosophical activities
in Islamic Civilization stand on the fundamental teachings existing in the Qur’ān
and Prophetic tradition. 71 Agreeing with this fact, Oliver Leaman expresses: “…
But the rapid expansion of Islam and its rule over highly sophisticated civilizations
made necessary the assimilation of a great number of foreign legal elements, which
initially were often subjected to a process of Islamization and identification as
Koranic.”72
That is, in order for Islam to progress as a civilization, it must assimilate a vast
number of foreign elements, which are filtered via an Islamization project based
on the Qur'an. Revelations imply that they play a crucial role in constructing a
Muslim worldview in response to reality in the form of scientific activity or the
entirety of existence from an Islamic perspective.73 It is fascinating to discover
that, which is so prevalent among Muslim philosophers, with various styles and
procedures and especially for what those various approaches may be thought to
conceal, Muslim philosophers emphasize the significance of concealing harmful
notions and presenting their thoughts in such a way that they do not jeopardize
people's faith or theologians' suspicion.74 As we have observed, Islamic philosophy
should be regarded as a valuable asset which has emerged over the course of the
history of Islamic Intellectual Tradition considering its benefits in uniting the
71
Abdullah Muslich Rizal Maulana, “Filsafat Islam; Sebuah Identifikasi Pandangan
Hidup,” Kalimah Vol. 15, no. 1 (March 31, 2017): 37,
https://doi.org/10.21111/klm.v15i1.834.
72
Leaman Oliver, An Introduction to Medieval Islamic Philosophy (Cambridge:
Cambridge University Press, 1985), 6.
73
Alparslan Acikgenc, Islamic Science: Toward a Definition (Kuala Lumpur: ISTAC,
1996), 29; al-Attas, Prolegomena to the Metaphysics of Islam: An Exposition of the
Fundamental Aspect of the Worldview of Islam, (Istanbul: Istanbul Foundation for Science
and Culture, 2019), 2.
74
Oliver, An Introduction to Medieval Islamic Philosophy (Cambridge: Cambridge
University Press, 1985), 190.
130
system of reason, demonstrating the nature of the world, and negating the bias
comprehension of foreign ideas.75
Such complex process has also been done by Nursi. Through his works, we
can arrive at an advanced formulation of philosophical thoughts based on the
worldview of Islam. As the earliest process of Islamization of Greek philosophy
intended mainly to assimilate and clarify foreign ideas, Nursi, in his major works,
has beautifully countered the up-to-date Muslim dilemmas at that time, proposing
solutions based on his reflection upon the Qur’ān.
Related to our findings regarding the nature of man according to Nursi, it is
affirmed that Nursi has successfully disclosed a scientific process that
simultaneously involves both intellectual and spiritual dimensions as well as the
connecting procedure of pursuing knowledge based on the fundamental covenant
between man and God. As such, the link between rational and spiritual preparation
throughout the process is completely demonstrated. 76 Finally, a further observation
concerning Nursi’s thoughts is necessary to be an advancement basis for the
breakthrough development of Islamic philosophical ideas in the current century.
8. Conclusion
Nursi has conceptualized mankind as a sign of God’s Divine Right, chosen to
be His vicegerent -Khalīfah as they are mandated with a higher capacity compared
with other creatures to recognize a reality around them. A proper comprehension
of human to reality, as Nursi accentuated, leads to a favourable understanding of
God as the Creator of the Universe or Ma’rifatullāh. Human-God relation in Islam
is inevitably related and cannot separate, realizing that the existence of mankind is
originally traced back to their occupation as God’s servant only. Nursi’s thoughts,
moreover, have initiated potential evidence for further development of Islamic
philosophy.
The study yet leaves us several questions considered important to improve the
discussion further concerning the possibility of the discussion in the context of
Islamization of Contemporary Knowledge as the basis of Inter-Religious and Inter-
75
Abdullah Muslich Rizal Maulana et al., “Reconsidering Position of Philosophy in
Islamic Intellectual Tradition: The Unity and Relation,” Aqlania: Jurnal Filsafat Dan
Teologi Islam; Vol. 1 no. 12 (2021): June DOI- 10.32678/Aqlania.V1i12.3633, June 30,
2021, http://jurnal.uinbanten.ac.id/index.php/aqlania/article/view/3633.
76
Hamid Fahmy Zarkasyi, “Knowledge and Knowing in Islam: A Comparative Study
between Nursi and al-Attas,” GJAT 8, no. 1 (June 2018): 31-41.
131
Cultural encounters in current demand, and last but not least, as an initial stage of
further enquiry in Islamic Philosophy.
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Journal of Islamic Thought and Civilization (JITC)

Volume 12 Issue 1, Spring 2022

Bediuzzaman Said Nursi and the Nature of Human Creation in his

Affiliation (s): University of Darussalam Gontor, Indonesia

Copyright: © The Authors

sufficient or deficient, excellent or terrible, useful or harmful, and virtuous or

3. The Biography of Bediuzzaman Said Nursi

political movements in the name of Thullāb al-Nūr. If they were somehow

4. General Discussion of Human Creation in Islamic Philosophy and its

A further contrast regarding an understanding of creation is also found amid

conceptualized the existence of God. Accordingly, human creation is closely

feeling of arrogance or aloofness as they realize accurately the supremacy of their

7. Human-God Interrelationship in Nursi’s Thoughts: A Breakthrough

comprehend a reformation in education, 66 gender emancipation,67 politics, 68

comprehension. As such, it is not exaggerating to say that Nursi has commenced

JOURNAL OF ISLAMIC THOUGHT AND CIVILIZATION

Aziz, Muhammad Sophy Abdul. Hudzaifah Achmad Qotadah. and Darmawan

DEPARTMENT OF ISLAMIC THOUGHT AND CIVILIZATION

—. Belief and Man. USA: Phoenix, 2010.

DEPARTMENT OF ISLAMIC THOUGHT AND CIVILIZATION

—. “Semantic Reinterpretation of the Prophet Muhammad’s Obligatory Properties

JOURNAL OF ISLAMIC THOUGHT AND CIVILIZATION

Vahide, Şükran. Islam in Modern Turkey: An Intellectual Biography of

DEPARTMENT OF ISLAMIC THOUGHT AND CIVILIZATION

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