Serving Islam Peacefully during the Aggression and Said Nursi's Kalamisation of Positive Action for Social Harmony

Salih Yucel
{"title":"Serving Islam Peacefully during the Aggression and Said Nursi's Kalamisation of Positive Action for Social Harmony","authors":"Salih Yucel","doi":"10.55831/ajis.v3i2.115","DOIUrl":null,"url":null,"abstract":"Abstract: Injustice, oppression and tyranny are as old as human beings. Three types of responses can be made: a) to respond in the same or worse manner; b) to remain silent and accept the oppression due to weakness; or c) to take a path that is not based on revenge or acceptance of oppression and injustice, but redirects people’s negative feelings towards a worthier cause, decreasing the propagation of evil. This third way does not involve envying the worldly goods or positions of others. Rather, it involves redirecting or transforming animosity for the common good. Said Nursi (1987-1960) calls this “positive action” (müsbet hareket). This article suggests Nursi’s third way of responding to injustice, oppression and tyranny is proactive civil disobedience based on the Qur’an and Sunnah. By acting peacefully throughout his life, particularly in the “New Said” era, Nursi aimed to revive society “from the bottom up” and not from “the top down,” an approach he felt avoided the injustice and oppression seen among political Islamists. Nursi called this ilelebed müsbet hareket, which means “acting positively forever.” Given the context and manner through which it was practiced, I call this “kalamised (theologised) civil disobedience.” This can be considered as tajdid, a peaceful way of renewal against injustice and oppression. This paper is divided into three sections. The first section examines positive action in Nursi’s life and works. The second section details Nursi’s third approach against aggression and will be viewed from theological and sociological perspectives. Finally, the third section suggests Nursi’s way of positive action is highly idealistic and, while not impossible, is applied with difficulty in an individualistic and materialistic society.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"11 1","pages":"0"},"PeriodicalIF":0.0000,"publicationDate":"2018-11-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"1","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Australian Journal of Islamic Studies","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.55831/ajis.v3i2.115","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 1

Abstract

Abstract: Injustice, oppression and tyranny are as old as human beings. Three types of responses can be made: a) to respond in the same or worse manner; b) to remain silent and accept the oppression due to weakness; or c) to take a path that is not based on revenge or acceptance of oppression and injustice, but redirects people’s negative feelings towards a worthier cause, decreasing the propagation of evil. This third way does not involve envying the worldly goods or positions of others. Rather, it involves redirecting or transforming animosity for the common good. Said Nursi (1987-1960) calls this “positive action” (müsbet hareket). This article suggests Nursi’s third way of responding to injustice, oppression and tyranny is proactive civil disobedience based on the Qur’an and Sunnah. By acting peacefully throughout his life, particularly in the “New Said” era, Nursi aimed to revive society “from the bottom up” and not from “the top down,” an approach he felt avoided the injustice and oppression seen among political Islamists. Nursi called this ilelebed müsbet hareket, which means “acting positively forever.” Given the context and manner through which it was practiced, I call this “kalamised (theologised) civil disobedience.” This can be considered as tajdid, a peaceful way of renewal against injustice and oppression. This paper is divided into three sections. The first section examines positive action in Nursi’s life and works. The second section details Nursi’s third approach against aggression and will be viewed from theological and sociological perspectives. Finally, the third section suggests Nursi’s way of positive action is highly idealistic and, while not impossible, is applied with difficulty in an individualistic and materialistic society.
在侵略期间和平地为伊斯兰教服务,以及努尔西为社会和谐采取积极行动的卡拉米化
摘要:不公正、压迫和暴政与人类一样古老。可以做出三种类型的回应:a)以相同或更糟的方式回应;B)因软弱而保持沉默,接受压迫;或者c)走一条不以报复或接受压迫和不公正为基础的道路,而是将人们的负面情绪转向更有价值的事业,减少邪恶的传播。这第三种方式不包括嫉妒世俗的财富或他人的地位。相反,它涉及到为了共同利益而改变或改变仇恨。赛义德·努尔西(1987-1960)称之为“积极行动”(m sbet hareket)。这篇文章提出Nursi对不公正、压迫和暴政的第三种回应方式是基于古兰经和圣训的积极的公民不服从。在他的一生中,尤其是在“新赛义德”时代,努尔西的目标是“自下而上”而不是“自上而下”地复兴社会,他认为这种方式避免了政治伊斯兰主义者中出现的不公正和压迫。努尔西称其为ilelebed m sbet hareket,意思是“永远积极行动”。鉴于其实践的背景和方式,我称之为“kalamised(神化)公民抗命”。这可以被认为是tajdid,一种反对不公正和压迫的和平复兴方式。本文共分为三个部分。第一部分考察了努尔西生活和作品中的积极行动。第二部分详细介绍了努尔西反对侵略的第三种方法,并将从神学和社会学的角度来看待。最后,第三部分表明,努尔西的积极行动方式是高度理想主义的,尽管并非不可能,但在个人主义和物质主义的社会中很难应用。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
求助全文
约1分钟内获得全文 求助全文
来源期刊
自引率
0.00%
发文量
0
×
引用
GB/T 7714-2015
复制
MLA
复制
APA
复制
导出至
BibTeX EndNote RefMan NoteFirst NoteExpress
×
提示
您的信息不完整,为了账户安全,请先补充。
现在去补充
×
提示
您因"违规操作"
具体请查看互助需知
我知道了
×
提示
确定
请完成安全验证×
copy
已复制链接
快去分享给好友吧!
我知道了
右上角分享
点击右上角分享
0
联系我们:info@booksci.cn Book学术提供免费学术资源搜索服务,方便国内外学者检索中英文文献。致力于提供最便捷和优质的服务体验。 Copyright © 2023 布克学术 All rights reserved.
京ICP备2023020795号-1
ghs 京公网安备 11010802042870号
Book学术文献互助
Book学术文献互助群
群 号:481959085
Book学术官方微信