Said Nursi’s Approach to the Environment: A Spiritual View on the Book of Universe
(This article published in Insights, vol 1, issue 4, Da'Wah Academy, Islamabad-Pakistan, pp. 77-96. )
Abstract
Said Nursi’s approach to the environment is more holistic than materialistic. Nursi uses the unique term “Book of the Universe” to define the environment from a spiritual perspective. This term means that everything in the universe holds wisdom in its creation and needs to be understood. With its harmony and immaculate order observable in the cooperation of all creations, through nutrient distribution and seasonal changes, it is a guidebook which points to God’s attributes and being. The universe has its own maintenance system, recycling its own waste products, hence reflecting God’s name Al-Quddus, the Absolutely Pure. According to Nursi, all creation has two faces: one that looks to the Creator, and one that looks at the creation. Since humans have been made the custodians of earth by God, they have the responsibility to protect the environment, consume thriftily, and appreciate the blessings given; otherwise they risk throwing the balance of the universe off and degrading the blessings of God.
Introduction
Said Nursi (1877-1960) is one of the most influential contemporary Islamic scholars. Although he did not write a particular book or article on the environment this issue was raised and often revisited throughout his works, the Risale-i Nur (Epistles of Light) collection. While there has been a growing number of academic studies and conferences on his views regarding religious and spiritual revivalism, there has been little focus on his environmental philosophy. His approach to the environment is more holistic than materialistic. Nursi often reiterates that nature is similar to the letters of a divinely written book, and we should mediate on those facts and treat them with the reverence with which we should treat a valuable and inspired book. He saw nature as a sign guiding people to God and as a reflection of His names. He states that God created everything with wisdom and that everything has its purposes. Since everything in the universe glorifies God (Qur’an:17:44) humans have the responsibility to protect the environment.
Nursi focuses on the close relationship between mankind and nature. Nature has two aspects: the relative one that is perceived by humans, and the essential one that looks to God. Every act of nature is beautiful in essence, or beautiful with regards to its results, making its beauty relative. He gives the example of thorns, which humans perceive as harmful and ugly, but it serves its duty as a protector of the plant, making it beautiful in essence.
In this article, we will examine how Nursi approaches to the environment from two points of view: (1) Everything in the universe is a gift from God to humans and has a purpose, and (2) everything has a spiritual dimension alongside its material dimension. In particular, we will focus on his descriptions of the spiritual aspects of the relationship between humans and nature, as well as the apparent interconnectedness in the universe. In the first section, we will focus on environmental ethics from the viewpoint of main Islamic resources with Said Nursi’s exegeses. In the second part, attention will be paid to Nursi’s new worldview of the universe, Mana-yi ismi, which can be translated to be like a word, pointing to or representing itself; mana-yi harfi, being, like a letter, a sign of the whole pointing to others rather than to itself.
Said Nursi was always very interested in nature, even in his early childhood he always examined and scrutinized its creatures in amazement. Later in life, as he continued to study nature his love grew and he based his ideas on that view. He was very kind, compassionate and loving towards all of nature and its creatures. Much more so than any other contemporary influential Muslim scholar, he was interested in the ‘Qur’anic view of the universe and its meaning. At the same time, he was replying to the challenges of modernity and secular science which rejected transcendental explanations of nature and ethics. Also, his spiritual interpretation of the Qur’an is different from other classical Qur’anic exegeses. He does not distinguish between ‘secular science’ and religious sciences. All truths contained in creation are based on the Divine Names. ‘All science originates from God’s name Al-Alim, the All-Knowing, who makes known to humans the mysteries of the universe. Each thing owes its existence and essential nature to one or several of God’s names. Philosophy, in its purest form, depends on the name All-Wise, medicine on the Name All-Healing, while geometry and engineering are based on the names All-Determining, All-Proportioning, and All-Giving of Exact Measure.’ Nursi utilises examples from the natural world more than other exegetes to understand and prove God’s existence and infinite power.
He views the universe as a whole and a meaningful book of the Eternally Besought One; and all beings from the ground to the Divine Throne are a miraculous collection of Divine missives; and all the realms of creatures are a magnificent regular dominical army; and all sorts of beings from microbes and ants to rhinoceroses, eagles, and planets are diligent officials of the Pre-Eternal Sovereign; and since they act as mirrors to and have a relationship with that Sovereign, the value of all things infinitely surpasses their individual value.
Some Qur’anic Verses on the Environment and Said Nursi’s Exegesis
The primary sacred source of Islam which is the Qur’an has more than 750 verses in the
Qur’an that refer to natural phenomena. Most of them guide human beings to think about
themselves and everything around them meticulously. Questions are asked at the end of the verses such as, ‘Have you then no sense?’ (Qur’an, 2:76), ‘Thus Allah makes known to you His revelations that you may grow in understanding’ (2:242). Inspired by the Qur’anic verses related to nature, Nursi draws readers’ attention to the Book of the Universe so that a tree is not just a wooden skeleton, but an artwork made by God.
During the period of time when he was undergoing a trial, he said, “If they were to say to me, ‘You will be acquitted on the condition that we cut down this tree [in front of the house in Barla where he resided in exile]’, I would reply, ‘I do not want to be acquitted if you have to cut down my tree to do that.’”
Everything from the atom to the galaxies has purpose and wisdom in creation. For example, he even defends the rights of flies to life and says that they appear to be washing themselves before prayer thus reminding people of their religious obligations. Every human being has a part to play in this life and he/she are not created in vain and cannot be killed without a just reason. Although he was fond of a reclusive lifestyle, Nursi stressed the significance of this balance between worldly and spiritual perspectives.
Verses in the Qur’an encourage humans to reflect on the universe and contemplate how everything has been created in order to guide them to God. Nursi acknowledges that when reading the Qur’an one needs to be humble because of the Divine presence behind it. Due to the signs of the Creator in it, one should also respect the Book of the Universe like a sacred book for the same reason . Nursi uses this method more than others. He explains this process:
Thirteen years ago, my heart combined with my mind and urged me to the way of reflective thought which the Qur’an of Miraculous Exposition commands with such verses as,
‘That you may consider (2:219)’, ‘Perchance they may reflect (7:176)’, ‘Do they not reflect in their own minds, did God create heavens and the earth? (30:8)’, and ‘There are signs for those who consider (13:3)’
Nursi views contemplation as a command of God, thus dedicating his works to the contemplation of two books, the Qur’an and the Book of the Universe.
The Qu’ran states that there are signs of God’s presence in all of creation. Everything is guided by Him, everything praises Him, and all the animals who live in communities like humans praise Him. “The seven heavens and the earth, and all who dwell in them give glory to Him. There is not a single thing that is not chanting His praise, yet you cannot understand their praises” (17:44).
This verse is essential for Said Nursi because he used it at the beginning of each chapter in his work, The Letters, as well as in the letters that he wrote to his friends. One of Nursi’s friends asked him why he used the same verse at the beginning of every letter. He answered that he chose it because it is the first door in opening the holy treasures of the Qur’an and its meaning appeared to him. Nursi most likely had a spiritual experience that inspired the allegorical meaning of this verse.
He expounded the meaning of this verse ‘There is nothing that does not glorify Him with praise (17:44)’ explaining meaning of this verse by saying that everything has many aspects, like windows, which open on Almighty God. For example, a bird glorifies God through its own disposition. Nursi gives many similar examples, drawing a connection between humans who praise God and other creations that glorify Him. Viewing the bird and other beings in a spiritual light grants it a great value which reaches far beyond its physicality.
Another implication of this spiritual connection between humans and creation is the vicegerency of humans on earth. God says, ‘He it is who has placed you as vicegerents of the earth and has exalted some of you in rank above others, that He may try you by (the test of) that which He has given you’ (6:165). Nursi’s perspective on vicegerency is that of a ruler who governs according to God’s laws and is concerned with all creation.
As individuals and as a members of a species, the vicegerents are responsible for improving the world in accordance with God’s commands [which we call vicegerency] and being the pivot around which their particular world and the whole world rotate. Their conscious concern with all parts of creation, as well as the disposal of many plant and animal species and of elements, causes each person to be like species…You are in the middle of the conical universe, bearing the Supreme’s trust and having undertaken vicegerency – [the responsibility to rule and improve Earth according to God’s laws]
This responsibility of humans as vicegerents include using the Earth’s resources without wasting, safeguarding environmental balance, and acting while acknowledging that every creation has its purpose in being and should be treated accordingly. Nursi holds that:
all things, especially living ones, have a form and well-measured proportions according to their functions, as if they have emerged from a mold of wisdom. Each has been given a unique shape, with curves and twists according to its benefits and uses. Their resulting outer and inner changes and renewals proceed according to certain determined measures and purposes…
Nursi gives another Qur’anic verse related to this view:
And in the cattle (too) you have a lesson. We give you to drink of that which is in their bellies, between bowels and blood, pure milk, palatable for those who drink. And of the fruits of the date-palm and grapes from which you derive strong drink is also good nourishment. Surely in this there is a sign for a people who use their intelligence. And your Lord inspired the bee, saying: “Build your homes in the mountains and in the trees, and the (hives) which men shall make. Then feed on every kind of fruit, and follow the paths of your Lord made smooth (for you).” There comes forth out of their bellies a fluid of many hues, wherein is healing for mankind. Indeed in this there is a sign for a people who give thought” (16:66-69).
Nursi comments on the verse saying that God “urges humanity to compare similar gifts with these and so reflect and take lessons, the verses conclude with ‘In this is a sign for a people who reflect’” Moreover, he adds that everything in the universe is serving humankind’s needs. God has arranged the Earth and its creations as a gift to humankind. Therefore, as the receiver of this gift, humankind must acknowledge and appreciate this gift through its proper use. Nursi stresses that humankind should live and behave in accordance with a world that is thrifty, well-balanced and orderly.
By placing emphasis on the spiritual aspect of nature as well as pointing to the evident wisdom in creation, Nursi takes a different approach to understanding the Qur’an, the miracle of Qur’anic language lies in its examples which are taken from daily life and provide well-known features of the world thus showing that God is very near. This is also used by Nursi in his writings. To understand nature as a manifestation of God’s names, he addresses both the intellect and the heart, contrary to philosophers who rely on reason alone and mystics who rely on spiritual experiences and karamah, divine blessings understood as miracles in Judaeo-Christian literature.
He gives the example of three men under a tree. The first is a shepherd who sees the tree as a provider of shade and fruit. The second is a scientist who examines the physical and chemical structure of the tree. The third is a prophet or great saint who can hear the tree praising God through its own tongue. These three perspectives are reflected in Nursi’s works. He views the universe as a book, and just as holy books need to be understood, so too does the universe need to be explored. The universe is like a book waiting for human beings to contemplate, investigate and ponder its balance, order, beauty, frugality and other aspects in order to find the Creator. This approach is strengthened by spiritual experiences that give value beyond the physical appearance.
Nursi’s attitude towards nature as a follower of the Prophetic model
There are numerous teachings by Prophet Muhammed (pbuh) regarding proper attitudes such as his care, sensitivity about a sustainable environment, and respect and compassion towards the natural world and animals. He informed Muslims about the proper treatments of animals with his words and actions. There is a reward for kindness towards animals just as there is punishment for their ill treatment. The Prophet was asked whether man could gain a reward through animals, and he replied, “In everything that lives (has a wet liver) there is a reward”. Although Nursi did not write a book or article about the environment, he followed the Prophet example and took care of animals while he was in exile in Barla. He even thought that he was blessed because of his opportunity to lookafter these pets. Necmettin Sahiner describes how Said Nursi treated domestic animals, “He used to live in a wooden house. There was a mouse hole, and sometimes a mouse would appear. He would say: 'Look! It wants something to eat!' And whatever food he had, he would put a piece by the mouse hole.” He would also feed pigeons and cats. When he saw hunters in the countryside, he used to tell them not to shoot the rabbits and partridges and not to disturb the other animals. He influenced many hunters to quit hunting.
The Prophet said, “There is none among the Muslims who plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, but is regarded as a charitable gift for him.” Just as the Prophet showed mercy to animals and planted many trees after he arrived in Madinah, Nursi followed this tradition and joined tree-planting ceremonies and planted trees during his lifetime, further emphasising the necessity for revitalising the earth after having used its resources, and thereby honouring the trees and plants that glorify God.
Nursi views animals and trees as God’s blessed creations. He admired all of God’s creations and treated them with respect. He had four cats and two chickens and called them blessed. He called ants and bees blessed too, in order to point out their importance not their sacredness. When he was studying in Tillo, a small town in the south east of Turkey, he shared his dish with ants by giving them the grains, and then he dipped his bread in its water. When people asked why, he said, “I want to help them because they are republicans and social creatures”. He also saw them as health officers along with eagles and worms and “carnivorous cleaners of the seas by gathering up the corpses of other sea-creatures that die every day in their millions, and prevent the sea from becoming polluted and disgusting with their corpses”.
Nursi thinks that ants and flies can be found in such numerous amounts because of their important job, this is founded on his similar belief that a book is only multiplied when it is important. When they used pesticide for flies in the prison he felt a sudden mercy for them and was sad. Although it is permissible by Islamic jurists to kill harmful insects or animals, Nursi preferred not to. This is called azimat, a practice of pious people who may not follow what is permissible if it is not necessary.
By calling the trees blessed and animals “God’s officers”, he showed his appreciation and respect for their existence. For him, animals are God’s officers because each of them has a special duty which it will perform without hesitation. Just as killing a country or state’s officers is a major crime, killing God’s officers unjustly is also a crime. Referring to animals in this way addresses both the intellect and the heart. By giving meaning to the existence of animals, Nursi shows his high esteem for the environment.
In order to give a meaning to nature, it needs to be related to deity, says Leaman, and further explains Nursi’s method as follows. For a believer, the deity is the origin of the universe, and in order to understand nature and how to behave towards it, this transcendental relation needs to be understood. This point is frequently emphasised by Nursi when he compares Islam with materialism. Islam views nature as an art of God, contrary to materialistic philosophy that connects nature to coincidence.
Since nature is God’s art, it must be valued. Nursi wrote a special part in his Flashes book about the importance of frugality, and lived his whole life according to this belief. He believes wasting precious resources is harmful to the environment in the long term and also devalues God’s favours while also being ungrateful to God.
Extravagance, wastefulness and the corruption of the world by degradation or destruction is prohibited in Islam. There are several verses and numerous hadiths on this issue. Included among these are: “Waste not in excess. Assuredly, God loves not the wasters” (6:141), “Eat and drink, but waste not by excess” (7:31), and the hadith, “When making ablution, do not waste water even by a flowing river”(Ibn Maja). Commenting on these verses and hadith, Nursi clarifies their meaning and argues that using resources appropriately also benefits and safeguards the spiritual life.
Frugality is ordered and the squandering banned. Frugality is a gratitude and respect for God and further cause of abundance, health and the source of enjoyment from the bounties of the Creator. Also being frugal means regulating and limiting the needs to the necessary sustenance just as the creation does for living. Again it protects one from greed, discontent, frustration, loss and destruction of sincerity.
On the contrary, wastage leads to physical and spiritual dissatisfaction.
Nursi lived a self-sufficient and frugal life and was content consuming less and protecting the environment and his health. Although he did not have much money and food he did not receive any presents or help from anyone. He bought a second-hand topcoat and wore it for seven years. Nursi ate very little and could survive on one kilo of honey which would last him two months. He explains the reasons for the blessings as coming from either his genuine friends or the Qur’an or frugality or the food given by God to the cats and his being blessed by owning them. Nursi elaborates that, other than its connection to this world and to humankind, there are three other reasons for the existence of creations. “The primary purpose of all things is to proclaim, by their very being, the miracles of their Maker’s Power and signs of His handiwork, and to display them to His gaze. The second category pertains to conscious beings. Everything is an object for the contemplation and instruction of every conscious being that looks upon it. The third category relates to the things’ selves, and consists of minor effects such as the experience of pleasure and joy, of abiding by some degrees of permanence and comfort”.
Nursi believes that creation performs numerous duties as well as attending to humankind in this world. “These are not restricted to this world and to the souls of men, as the people of misguidance imagine, thus going for nothing and purposelessly”. He gives some examples regarding nature especially flowers, fruits and trees. When asked why, he replied,
I choose examples chiefly among seeds, flowers, and fruits because they are the most marvelous and delicate miracles of Divine power. Despite this, since misguided naturalists and scientists cannot ‘read’ the subtle designs inscribed in them by the Pen of the Divine Destiny and Power, they have drowned in them and fallen into the swamp of naturalism.
Denying that nature is God’s art makes creation worthless, turning a well-designed tree into a wooden skeleton and a load carrying animal into skin and bones. According to Ozdemir, to further understand Nursi’s environmental philosophy and the spiritual aspect of creation, it is necessary to explore the concept of Mana-yi Harfi, the meaning of the letter, and Mara-yi Ismi, the meaning of the name, in Nursi’s works.
Nursi’s Mana-yi Harfi and Mana-yi Ismi Exegesis
Nursi categorises two faces of the universe: first, mana-yi ismi, and second mana-yi harfi. The first one points to the Creator and the other points to the creation. He states, ‘The phrases are (mana-yi harfi) being, like a letter, a sign of the whole pointing to others rather than to itself; (mana-yi ismi) like a word, pointing to or representing itself; intention and viewpoint.’ He further explains mana-yi harfi:
Any created being should be considered with respect to its first aspect, that of being a sign of the Almighty Creator. For example, any bounty or blessing should be associated with the Divine gift or Divine act of bestowing bounties. The related means and causes should be seen as ‘mirrors’ reflecting the management or administration of Divine power.
He spoke of changing perspectives by looking at nature as the work of an artist rather than a solitary art. Instead of saying, “How beautiful”, he would say, “How beautifully it was created.” Nursi states two points: firstly, a created thing is a sign of God and a mirror of His attributes. Second, it is a gift from God. Two meanings can be drawn from these statements. Being the recipient of Divine gifts indicates the rank of humans in the sight of God, and marks an expectation to value and safeguard these gifts.
Mana-yi ismi is seeing a creation and being amazed by its beauty, but mana-yi harfi is seeing creation and confessing how beautifully it has been made by the Creator. Thinking about the word ‘rose’ has its own clear meaning. On the other hand, the meaning of the letter ‘r’ does not mean much. It is only meaningful with other letters (rose). Thus, it can be said that every being has a meaning and function in the wholeness of creation, but does not have a meaning in the universe if it exists on its own and only looks to itself. For example, if one looks at a work of art on its own and does not realise it is Van Gogh’s, the art will have little value. Similarly, if one looks at creation knowing it as an art made by God, it holds immeasurable value.
Reflecting on Nursi’s environmental philosophy, Ozdemir writes:
The universe has many purposes other than to serve man; man should try to understand the reasons of creation and live in accordance with it; man should not be wasteful of the universe; humans need to take care of the universe as it is created in balance; man will be accountable for everything to God; in order to live peacefully man should obey the rules of his Creator.
To view creation from the mana-yi harfi perspective is to look the Artist or The Maker and not the art alone. It gives value to everything in the universe, which is why Nursi emphasises frugality and accountability.
Although there were not many environmental problems before the 1960s, it was as if Nursi could foresee all of today’s problems. Even though he appreciated the useful inventions and the technologies of the West, he also anticipated very early on that this modern lifestyle also created its own artificial and futile needs, which could lead to extravagance and wastage of resources. Nursi believes that unless the “dirty hands of human beings” touch the environment, it has perfect symbiosis, balance and order. He continues to address humans, saying,
O wasteful, prodigal... wrongful, unjust... dirty, unclean... wretched man! You have not acted in accordance with the economy, cleanliness, and justice which are the principle by which the whole universe and all beings act, and are therefore in effect the object of their anger and disgust. On what do you rely that through your wrongdoing and disequilibrium, your wastefulness and uncleanliness, you make all beings angry? Yes, the universal wisdom of the universe, which is the greatest manifestation of the Divine Name of All-Wise, turns on economy and lack of waste. It commands frugality.
It is evident that the planet, if not polluted by human beings, is clean in every way. Nothing can be found on the Earth that is not beneficial.
Nursi observes that the universe has a system that works like a factory. It gathers materials, produces necessary items and waste products, and recycles waste to produce more items. Every day, innumerable beings die due to the struggles of life and death. The earth could be a place of filth considering the waste produced by the billions of animals, insects, and plants, making the air toxic, the seas poisonous, and the earth barren. However, there is also a perfect cleansing system in place that handles death and waste. For Nursi, the processes of cleansing and recycling in the universe reflect God’s name of Al-Quddus, the Absolutely Pure One. Nursi’s puts forth a God-centred definition of cleanliness through the name of Al-Quddus. Therefore, the cleanliness and purity that is found in the palace of the universe always comes from a wise cleansing and a careful purifying. If there were no such cleansing and purification, all the animals who come to the earth would drown and die in one year because of it dirtiness. Even creatures of the seas and the Earth that eat dead animals (such as eagles, wolves, and even ants) are working in this diving factory to immediately clean up any ugliness apparent on Earth.
The environmental philosophy of Nursi considers everything to be significant, alive, and connected to each other. He offers numerous examples throughout his works of the connections with resonates between different creations, pointing to an intelligent design. The One who created the bee also created the flower, and the One who created the flower created the sun. This symbiosis between all created beings points to the existence of a Divine Unity. This is one of Nursi’s distinguishing characteristics; he relies on examples from the natural world to prove the existence and attributes of God.
The cooperation between all created beings is a universal law. Humankind should take this into consideration when developing industries and enhancing technology. There are many prevalent problems stemming from these developments that affect modern life. As mentioned by many contemporary Islamic scholars and Nursi, some Qur’anic principles such as justice, stewardship, and kindness and universal principles such as balance and order would be genuinely helpful in developing universal regulations for the future of the world, including the environment.
Frugality: One of Nursi’s Key Environmental Principles
Nature was of one of Nursi’s main themes, but he did not write a separate book about the environment. The treatise on nature rejecting the ideas of the secular scientific view and all his other ideas on nature are dispersed throughout his writings. Yet his environmental philosophy remains attractive to the modern mind due to its appeal to both reason and emotion. His spiritual view of the natural world as a mirror and sign of God reflecting His attributes leads towards knowing God through contemplation.
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