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(H.Uzn) in the Muslim Tradition: with Special Reference to Said Nursi

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(H.Uzn) in the Muslim Tradition: with Special Reference to Said Nursi Durham E-Theses Sorrow (h. uzn) in the Muslim Tradition: with Special Reference to Said Nursi TURNER, MAHSHID,FATEMEH How to cite: TURNER, MAHSHID,FATEMEH (2016) Sorrow (h. uzn) in the Muslim Tradition: with Special Reference to Said Nursi , Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/11904/ 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 2 Sorrow (ḥuzn) in the Muslim Tradition: with Special Reference to Said Nursi Thesis Submitted for the Degree of Doctor of Philosophy By Mahshid Fatemeh Turner Copyright with the author. No quotation from this thesis should be published without prior consent and any information accessed from it should be acknowledged. Durham University Theology Department May, 2016 Acknowledgements I am deeply indebted to the people who have supported me throughout this long but enjoyable study. I am grateful for the initial support I received from Professor Chris Cook for his guidance and advice, and to Dr. Abed Al-Zuweiri for helping me with the translation of Avicenna’s original manuscript from Arabic into English. Also my appreciation and thanks goes to Dr. Faris Kaya, Hakan Gὓlerce and other members of the Istanbul Foundation for Science and culture for giving me the opportunity to take part in some of the conferences and workshops. My special thanks goes to Dr. Susan Frenk, the Principal of St. Aidan’s college, whose support has been invaluable. Without her moral support and practical support I would not have been able to finish my thesis in time. Having provided an office for me at St. Aidan’s college gave me the opportunity to manage both chaplaincy work and my academic studies in the same venue. I have to thank my dear husband who has not only been very understanding during this busy period of my life but has been extremely helpful in giving me much helpful advice. I also thank my children and family for being so supportive. However, the greatest thanks and appreciation goes to my supervisor, Professor Robert Song, who patiently supported me throughout this thesis. Without his encouragement and constructive criticisms I would not have been able to complete this work. i Abstract This study aims to carry out a critical analysis of the work of the contemporary, twentieth century Muslim thinker Said Nursi (1876-1960). The focus of this thesis is on his views on the Quranic understanding of the concept of ḥuzn. This is the first academic research which uses Nursi’s understanding of ḥuzn for a greater insight on this concept. The study begins by carrying out a contextual of analysis of ḥuzn by researching Muslim literature on this concept and comparing it with Said Nursi’s Quranic interpretation in order to obtain an in-depth understanding of the narrative on ḥuzn. It explores the idea that since ḥuzn is a universal condition, there must be a reason for its existence. It therefore aims to find out whether ḥuzn has a positive role to play. In order to obtain an in-depth understanding of the narrative on ḥuzn the Quran itself is the first point of reference. By examining all the occurrences of the word ḥuzn in the Quran it is hoped that a typology can be built for an initial Quranic narrative of this concept. This initial framework is then followed by a thematic analysis of this word in order to obtain a more holistic understanding of this word. Izutsian methodology is also used for a more scientific as opposed to an atomistic or cultural approach to the understanding of this concept. Quranic exegetes’ and Muslim thinkers’ understanding of ḥuzn from both medieval and modern periods are also compared with Nursi’s understanding of this concept in order to throw further light on the reason for the existence of ḥuzn and the role it has to play. If indeed it does have a positive role to play then this will impact greately on how ḥuzn should be viewed and treated. ii Table of Contents Chapter One: Introduction 1.1 Rationale for Study .......................................................................... 2 1.2 Said Nursi’s Interpretation of ḥuzn .................................................. 6 1.3 Sources .......................................................................................... 7 1.4 Outline of Thesis ........................................................................... 10 Chapter Two: Part One - Typology and Thematic Analysis 2.1 Introduction ................................................................................. 15 2.2 Thematic Analysis ........................................................................ 17 2.3 Typology of the word ḥuzn ........................................................... 18 2.3.1 Criteria for obviation of ḥuzn ............................................... 18 2.3.2 Table One: People who will not have ḥuzn .......................... 22 2.4 Thematic categorization of the word ḥuzn...................................... 23 2.4.1 ῌuzn as test/trial ................................................................ 23 2.4.2 Stress given as a lesson not to grieve .................................. 24 2.4.3 Stress given as a lesson that one should not to own good deeds ....................................................... 25 2.4.4 Satan used as a means of test ............................................ 25 2.4.5 God gives ḥuzn and God takes it away ................................ 26 2.4.6 Testing of Prophetic judgment ............................................ 27 2.4.7 Reminder/reassurance/comfort to Prophets and believers not to have ḥuzn .................................................. 27 2.4.7.1 Reassurance/comforting of Prophets ........................ 27 2.4.7.2 Reassurance/comforting of the faithful ..................... 32 2.4.7.3 ῌuzn due to separation/loss .................................... 35 2.5 Part Two: Izutsian Analysis of of ḥuzn .......................................... 38 2.5.1 Semantic Analysis .............................................................. 39 2.5.2 Quranic key terms in history ............................................... 40 2.5.3 Difference between ‘basic’ meaning and ‘relational’ meaning ........................................................... 41 iii 2.5.4 Primary and Secondary level ethical terms .......................... 42 2.5.5 Limitation of Izutsian methodology ..................................... 43 2.5.6 Application of Izutsian Methodology .................................... 45 2.6 The concept of ḥuzn in the Quran ................................................. 47 2.6.1 The difference between Meccan and Medinan verses ........... 47 2.6.2 Lexical meaning of ḥuzn ..................................................... 49 2.6.3 Derivatives of ḥuzn in the Quran......................................... 49 2.6.4 Semantic field of ḥuzn: Words which appear to be synonymous with the word ḥuzn ........................................ 51 2.6.5 The relational meaning of khawf with ḥuzn ......................... 57 2.6.5.1 Words which appear to be synonymous with khawf ........................................................................ 57 2.6.6 Those who follow guidance ................................................ 62 2.6.7 Those who are true in faith ................................................ 64 2.6.8 Table Two – Semantic categories of belief and unbelief ....... 68 2.6.9 Semantic structure of terms opposite toḥuzn ....................... 69 2.7 Conclusion ................................................................................... 72 CHAPTER THREE: The concept of ḥuzn in Quranic exegesis 3.1 Introduction ................................................................................. 76 3.2 Quranic exegesis .......................................................................... 78 3.3 Exegetes from the Classical period ................................................ 79 3.4 Exegetes from the contemporary period ........................................ 81 3.5 Selected Quranic narratives ........................................................... 82 3.6 Characteristics demonstrated by those who will not experience ḥuzn and khawf ............................................................................ 83 3.6.1 Those who follow God’s guidance ....................................... 83 3.6.2 Those who believe ............................................................. 85 3.6.3 Through total submission and being a ‘doer of good’ ........... 86 3.6.4 Through spending of wealth for the sake of God ................. 88 3.6.5 For those who believe, do righteous deeds and give charity ....................................................................... 89 iv 3.6.6 Those who are killed in the cause of God ............................ 90 3.6.7 Those who believe in God, the Last Day and carry out righteous deeds ...............................................................
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