scholarly journals Badi'uzzaman Said Nursi on Philosophy of Education and Its Implications for the Muadalah Pesantren Model in Indonesia

Tasfiyah ◽  
2021 ◽  
Vol 5 (2) ◽  
pp. 227
Author(s):  
Ahmad Siddiq
Author(s):  
Alizaman D. Gamon ◽  
Maulana Akbar Shah @ U Tun Aung ◽  
Mohammed Farid Ali ◽  
Mariam Saidona Tagoranao

Today’s youth are tomorrow’s leaders. As such, there is a huge responsibility on the elders of the Ummah to mould and nurture young minds in the true Islamic spirit and identity. In order to achieve that, the youth need to be inculcated in the best possible manner so that they are physically, intellectually, socially and emotionally developed into an integrated Islamic personality. It is believed that when the young Muslim minds are developed in accordance with the Islamic philosophy of education; peace, prosperity and happiness will prevail not only in the Muslim world, but the world at large. The idealism that calls for the development of the young Muslim mind is also embedded in the thoughts of Bediuzzaman Said Nursi. As one of the well-known Muslim reformers of his time, Nursi has called for the Muslims, particularly the youth, to return to the Qur’anic mode of thinking. Among the ethical values stated in the Qur’an are moderation, fairness and justice in the way of thinking and actions. In line with that, this paper highlights the importance of thinking, ethics and morality that have been stated in Nursi’s “Risal-e-Noor.” Due emphasis is given to analyze Nursi’s ideas with regard to youth and how to prepare them to be the next echelon of leaders. Relevant data to the research were collected from the print and internet sources followed by analysis using textual and content-analysis methodology. Keywords: Youth, Spiritual Life, Character Development, Managing Wealth, Success. Abstrak Pemuda hari ini adalah pemimpin hari esok. Disebabkan itu,  adalah menjadi tanggungjawab  golongan tua dalam Ummah untuk membentuk dan memupuk minda anak muda dengan semangat dan jati diri Islam yang sebenar. Untuk mencapainya, para pemuda perlu disemai dengan akhlak murni sebaik mungkin agar fizikal, intelek, sosial dan emosi mereka berkembang mengikut keperibadian Islam yang padu. Telah dipercayai bahawa apabila pemikiran belia Muslim dibentuk sesuai dengan falsafah pendidikan Islam; kedamaian, kesejahteraan dan kebahagiaan akan terhasil bukan hanya di dunia Islam, tetapi di seluruh dunia. Idealisme yang memerlukan pengembangan pemikiran belia Muslim juga terdapat dalam pemikiran Bediuzzaman Said Nursi. Sebagai salah seorang Mujaddid Muslim yang terkenal pada zamannya, Nursi telah meminta agar umat Islam, khususnya para pemuda, kembali ke cara pemikiran Al-Qur'an. Di antara nilai-nilai etika yang dinyatakan dalam Al-Quran adalah kesederhanaan dan keadilan dalam berfikir dan bertindak. Sejajar dengan itu, makalah ini menyoroti pentingnya pemikiran, etika dan moral yang telah diketengahkan Nursi dalam "Risel-a-Noor". Para penyilidik akan memberi penekanan yang sewajarnya  dalam menganalisis idea-idea Nursi mengenai belia dan bagaimana mempersiapkan mereka untuk menjadi pemimpin pelapis di masa hadapan. Data yang relevan dengan penyelidikan ini akan dikumpulkan dari sumber cetak dan internet. Dalam proses menganalisis data, para penyelidik akan menggunakan kaedah analisis teks dan kandungan yang berada di bawah domain penyelidikan kualitatif. Kata Kunci: Belia, Kehidupan Rohani, Perkembangan Watak, Mengurus Kekayaan, Kejayaan.


2004 ◽  
Vol 40 (4) ◽  
pp. 531-544 ◽  
Author(s):  
David Bridges ◽  
Amare Asgedom ◽  
Setargew Kenaw

2011 ◽  
Vol 13 (2) ◽  
pp. 86-108 ◽  
Author(s):  
Isra Yazicioglu

Miracle stories in sacred texts have been a source of both fascination and heated debate across religious traditions. Qur'anic miracle stories are especially interesting because they are part of a discourse that also de-emphasises the miraculous. By looking at how three scholars have engaged with Qur'anic miracle stories, I here investigate how these narratives have been interpreted in diverse and fruitful ways. The first part of the article analyses how two medieval scholars, al-Ghazālī (d. 505/1111) and Ibn Rushd (d. 595/1198), engaged with the implications of miracle stories. Taking his cue from miracle stories, al-Ghazālī offered a sophisticated critique of natural determinism and suggested that the natural order should be perceived as a constantly renewed divine gift. In contrast, Ibn Rushd dismissed al-Ghazālī’s critique as sophistry and maintained that accepting the possibility that the natural order might be suspended was an affront to human knowledge and science. In the second part, I turn to Bediuzzaman Said Nursi (1870–1960), whose interpretation offers a crystallisation of al-Ghazālī’s insights as well as, surprisingly, an indirect confirmation of Ibn Rushd's concerns about human knowledge and science. Nursi redefines the miraculous in light of miracle stories, and interprets them as reminders of ‘everyday miracles’ and as encouragements to improve science and technology in God's name.


2019 ◽  
Vol 21 (3) ◽  
pp. 89-113
Author(s):  
Colin Turner

Reading the act of creation as written or spoken narrative seems to have gained currency across the faith traditions from very early on. The Muslim tradition is no exception. As the ‘pen and ink’ verse in the Qur'an shows, the notion of creation as an assemblage of divine words is as old as Islam itself. It was not until the advent of Muslim mysticism, however, that writers began to build on the image's revelatory foundations. The present study is an introductory analysis of extended metaphor in the work of the Ottoman theologian Bediüzzaman Said Nursi, with particular reference to the use of the ‘graphological trope’ in his six-thousand-page exegesis of the Qur'an known as the Risale-i Nur (‘The Epistles of Light’). The aim is to draw attention to Nursi's use of a particular literary conceit that is deserving of further study. Of the few works on Nursi and his teachings that stand up to serious academic scrutiny, nothing of substance has been written about the language of the Risale-i Nur. It is hoped that this exploratory article will spur other scholars on to a more extensive survey and analysis of imagery in Nursi's oeuvre.


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