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Durham E-Theses Durham E-Theses Self in Relation to the Concept of God in Risale-i Nur KURU, OMER How to cite: KURU, OMER (2016) Self in Relation to the Concept of God in Risale-i Nur, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/11587/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk Self in Relation to the Concept of God in Risale-i Nur Thesis Submitted for the Degree of Doctor of Philosophy by Omer Kuru University of Durham, Durham March 2015 Table of Contents Contents List of Figures and Tables ....................................................................................................... v Abstract .................................................................................................................................... vi Acknowledgements ................................................................................................................vii A Note on Transliteration ................................................................................................... viii Declaration .............................................................................................................................. xi Copyright ................................................................................................................................. xi Introduction .............................................................................................................................. 1 Ancient philosophers: Sophism, the Presocratic era, Socrates, Plato and Aristotle .............. 2 Seventeenth-century philosophers: Descartes and Spinoza ................................................... 4 Existentialist outlook of Martin Buber and Paul Tillich ...................................................... 10 Method of analysis ............................................................................................................... 20 Seven pillars of Izutsu’s semantic analysis method ......................................................... 24 Chapter 1 ................................................................................................................................ 30 The Concept of Nafs in the Qur’ān .................................................................................. 30 1.1. Introduction ............................................................................................................... 30 1.2. The method of analysis and its application ............................................................... 31 1.2.1. Literature used ................................................................................................... 32 1.3. Lexical meaning of nafs in the Qur’ān ..................................................................... 33 1.4. Inner Structure of nafs in the Qur’ān ........................................................................ 38 1.4.1. Nafs and its Nature in the Qur’ān ...................................................................... 38 1.4.2. Nafs as self ......................................................................................................... 44 1.4.3 Dynamic structure or dimensions of nafs in the Qur’ān ..................................... 48 1.4.3.1. Concept of al-Nafs al-Ammārah (evil-commanding soul) ......................... 48 1.4.3.2. Concept of al-Nafs al-lawwāmah (self-accusing soul) ............................... 50 1.4.3.3. Concept of nafs al-mut’mainnah (tranquil soul) ......................................... 52 1.5. Relational meanings of the Nafs in the Qur’ān: connected concepts ........................ 54 1.5.1. Ẓulm-u nafs ........................................................................................................ 57 1.5.2. Hawá-i nafs ........................................................................................................ 62 1.5.3. Nafs-i waḥidah ................................................................................................... 65 1.5.4. Ḍalālat al-nafs (going astray) ............................................................................ 66 1.6. Conclusion ................................................................................................................ 68 i Table of Contents Chapter 2 ................................................................................................................................ 72 The Nafs in Sufism ............................................................................................................. 72 The Concept of Nafs in Sufism ......................................................................................... 72 2.1. Works of Ibn ‘Arabī .................................................................................................. 73 2.1.1. Description of Nafs according to Ibn ‘Arabī ...................................................... 75 2.1.1.1. Perfect Man (al-insān al-kāmil) .................................................................. 77 2.1.2. The relation between Nafs and Knowing God ................................................... 80 2.1.2.1. The concept of waḥdat al-wujūd (Unity of Being) ..................................... 81 2.1.2.2. Spiritual journey in accordance with Ibn ‘Arabī......................................... 85 2.2. Works of Ghazzālī .................................................................................................... 86 2.2.1.Description of Nafs (self) according to Ghazzālī ................................................ 89 2.2.1.1. The first meaning of Nafs (the evil-commanding soul) .............................. 89 2.2.1.2. The second meaning of nafs; self................................................................ 89 2.2.1.3.1. Al-nafs al-ammārah (evil-commanding soul) ...................................... 90 2.2.1.3.2. Al-nafs al-lawwāmah (self-accusing soul) ........................................... 91 2.2.1.3.3. Al-nafs al-muṭmainnah (tranquil soul) ................................................. 91 2.2.1.3. ʿAql (human intellect) and its functions ...................................................... 92 2.2.1.4 Heart (Qalb) ................................................................................................. 95 2.2.1.5 Rūḥ (spirit) ................................................................................................... 96 2.2.1.6. Totality of man; qalb, ‘aql, rūḥ, nafs (heart, human intellect, spirit and self) .................................................................................................................................. 97 2.3.1 Description of nafs according to Ibn Arabī and Ghazzālī ................................. 102 2.3.1.1 Self (nafs) through its compartments ......................................................... 103 2.3.1.2 The relation between nafs and knowing God ............................................ 103 2.3.1.3 The concept of waḥdat al-wujūd (Unity of Being) .................................... 105 Chapter 3 .............................................................................................................................. 106 Life and Discourse of Bediüzzaman Saīd Nursi ............................................................ 106 3.1. Introduction ............................................................................................................. 106 3.2. General overview of Saīd Nursi’s Life ................................................................... 107 3.3. The Old Saīd period (1877–1923) .......................................................................... 108 3.4. The period of transition 1918–1925 ........................................................................ 116 3.5. The New Saīd period (1925–1950) ......................................................................... 121 3.5. Nursi’s free years (1950–1960) .............................................................................. 125 3.6. The basic mission of Saīd Nursi and Risāle-i Nur .................................................. 127 ii Table of Contents 3.7. Alliance of ‘aql and qalb in Nursi’s spirituality ..................................................... 128 3.8. Nursi’s style of exposition in Risāle-i Nur: ........................................................... 131 3.9. Interpretation of the creation ................................................................................... 132 3.10. Spiritual comprehensiveness of man in Nursi ...................................................... 134 3.10.1. Heart (qalb) .................................................................................................... 135 3.10.2. Rūḥ (spirit) ..................................................................................................... 136 3.10.3. ‘Aql (human intellect) ...................................................................................
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