General Introduction

1. The general theoretical framework in Imam Nursi's works for studying the relationship of knowledge with man's vicegerency:

- Revival and renewal: from general problems to the civilizational project

- Said Nursi and the main elements of the revivalist civilizational project

* The widest dimensions of the theory of knowledge

* Man charged with a universal mission

* The basic principles of the concept of vicegerency

2. The methodological determinants for studying the concept of knowledge within Said Nursi's general method:

A) The significative dimensions of knowledge on the level of the Book of the Universe, the Book of Revelation, and the Book of Prophetical Exposition

B) Knowledge in Islam expounds knowledge of both the names and the Most Beautiful Divine Names

C) The vitality of knowledge and its socio-cultural function

3. The place of knowledge in the vicegerency and civilization: knowledge and its function of renewal:

* The civilizational function of knowledge and the vicegerency in Said Nursi's thought

* Man as charged with a universal mission and the functions of belief and worship in Said Nursi's thought

Conclusion

Knowledge, man, and the Divine vicegerency at the beginning of the 21st century: Imam Nursi's ideas and the trend towards globalization and universal civilization.

I want to say that an International Symposium such as this being held at a time of great civilizational change, when the changes have assumed global proportions affecting the whole world and influence people, ideas, and institutions directly, makes one feel hope and joy at the prospect of revitalizing Islamic civilization. The timing and subject of the Symposium shows that the Risale-i Nur movement has a good perception of the conditions and needs of the present.

In a symposium held to discuss an important side of a learned mujahid like Bediuzzaman Said Nursi, we have primarily to set out clearly both his ideas that will be analyzed and the theoretical framework of the questions to be discussed. In other words, we have to link the subject of the Symposium with the conditions experienced at the present time by the Muslim Umma. In order to understand Bediuzzaman's thought in depth, we have to establish a scholarly dialogue with him; that is, we have to present him with the points that form question marks in our minds, seek the answers to these questions in his thought, and find clues that will lead us to grasp the matters and understand them clearly. Rather than defining any idea or science in the theoretical sense, we should analyze it and study how vigorous and effective it is in interacting with events. The depth of the thought and the vitality of its content will otherwise elude us in respect of its meaning and significance.

This modest paper will attempt to investigate the vitality and effectiveness of Bediuzzaman Said Nursi's ideas under the heading of "Said Nursi's views on the place of the theory of knowledge in the vicegerency and the civilizational process." The paper comprises the following main sections:

* The general theoretical framework for studying the relationship of knowledge to the Divine vicegerency and civilizational process

* The methodological determinants for studying the concept of knowledge in Said Nursi's works

* The place of knowledge in the vicegerency and civilizational process: knowledge and its function of renewal

1. The General Theoretical Framework for Studying the Relationship of Knowledge to the Vicegerency and the Civilizational Process

In order to avoid causing any confusion or misunderstandings in the analysis we are to carry out, we have first to determine the general meaning of the concept of the theoretical framework we use in this paper. The general theoretical framework is the system of basic concepts and methodological determinants which constitute the researcher's view, his main propositions, and the ground of his analysis. By means of these he is able to investigate a particular question from an orderly point of view by means of a logical method. Thus, the universal and particular matters he deals with become clear and they are situated practicably to the realization of his aims.

Since Bediuzzaman Said Nursi was a thinker belonging to Islamic civilization, the basic concepts, methodology and analytical ground, which form the starting point of this paper, are Islam, in its all-embracing, universal meaning. Moreover, since the theoretical framework is essentially Islamic, his thought fills a significant gap in the understanding of Islamic civilization. Thus, starting from this point, the place of Imam Nursi's endeavours has to be determined in the general movement aiming to build Islamic civilization. In which case, the investigation of his thought and endeavours will be within the conceptual method produced by the modern Islamic revivalist movement. Bediuzzaman was one of leaders of the revivalist movement and one of its theorists. In order to understand his ideas in depth, one has to place them within that vital revivalist movement; the greater part of their effectiveness and vigour will otherwise be lost to us.

For example, when we study his concept dealing with the relationship between knowledge and the vicegerency and civilizational process, we should not look at it as separate from the revivalist movement. In other words, we should not consider the concepts of knowledge, the vicegerency and civilization as pertaining only to dry theory, as though they were partial and detached from the subject and conditions in question. For what affords the spark of life to those concepts, and that side of them concerned with values and knowledge, and their methodological dimensions, is the very spirit of revival. Thus, the concepts are completed within the context of revival. There they take on the form of a living embryo from which are formed constructive concepts which will contribute to imparting knowledge to men and vigour to life.

What we should understand while analyzing and studying Bediuzzaman's thought is that the revival in which it arose follows a continuously developing path. For Bediuzzaman wrote not to discuss the concepts of any particular theory, just the opposite, but because he was someone who felt weighed down by the burden of the pain and suffering of the Umma, civilization, contemporary man, and the Islamic revival. With profound consciousness and elevated aspiration, he felt the magnitude of the crisis in the very depths of his being, and the gravity of Islam's general situation in the time he lived.

The accepted theoretical framework for studying the question of knowledge and its relationship with man's vicegerency and the civilizational process, is the same framework that links the subject with the question of revival and with its position today. In order to clarify this framework, this paper will attempt to establish a standpoint in relation to the revival question, even if only general, and to link Bediuzzaman's ideas with this. 

Revival and renewal: from general problems to the civilizational project

Being an Umma of the middle way, the Islamic Umma has a mission related to the vicegerency and civilization. Its nature, the reason for its existence, its manner of presentation to people, and its appearance as a community with the final universal Divine revelation preserved from every sort of corruption, formed its reality and moulded its culture and its conception of the universe, and of life, man and civilization. In this general sense, the Islamic Umma has a universal and human role transcending its social, cultural and natural geographical boundaries. It is therefore an Umma with an intellectual dimension which inevitably encompasses all the cultural and civilizational areas of all the communities and societies on the face of the earth, and enters into dialogue with all mankind by virtue of its mission of guidance, mutual recognition, civilization, reviving the universe, and educating man.

Since it is of the nature of an Umma of the middle way to have a place in this framework related to the vicegerency and civilization, the person who undertakes the mission of the Umma has to be on a level equal to it so that he can convey its meanings, aims, and message to people. In the history of the Umma a founding generation emerged under the leadership of the Prophet (PBUH) which comprehended the meanings the religion of Islam comprises, rose to the level of the Divine message, and truly interpreted its philosophy and aims directed towards civilization and the vicegerency. That generation thus furnished examples of 'man charged with the Divine mission' (al-insan al-risali). This being the natural position of the Umma of the middle way, if it retrogresses from that level and position of balance, this points to a disorder in the society and the thought which it represents, when it should be the final religious proof in the face of members of other religions. If this is correct, the present point of time as lived by the Islamic Umma is one of general deterioration, which illustrates in concrete fashion how it has fallen behind in its mission of messengership. It is a time too that the man bearing its mission has drawn away from the Divine revelation, which comprises the standpoint, project, and method of the Umma as regards belief, action, conduct, and culture.

It is because of this that the revival movement ¹ is an expression of the Muslim's reaction to the general decline apparent in the life of the Umma. In this sense, revival is the attempt to raise the people, culture, and inheritance of Islamic society, and Islam as it is lived at the present, to the level at which the people will grasp the meaning of the Umma of the middle way in accordance with the universal view based on Divine unity, and they will apply it to their lives and conduct. In the words of the Algerian thinker Malik ibn Nabi, revival is "the effort expended by the Islamic world in its own field; it is a movement springing from the conscience which aims to rectify its backwardness in respect of Qur'anic thought and the ideas of modern science." ²

Thus, at the level of civilization, revival is a significant problem which spurs on the scholars and thinkers in their efforts. For this reason, most Islamic thinkers have expended considerable effort in dealing with the conditions and problems of revival. As a result of their exertions, revival has become a project of civilizational dimensions which aims to bring about the cultural transformation of Muslims, and take them out of backwardness into the civilizational process, in which the vicegerency will be embodied in its true sense. It is at this point that we are confronted with Bediuzzaman's efforts to solve the problems of the revival process, and institute a consciousness of civilization, methodology, and the vicegerency which arises from Divine unity, in order that the values of the vicegerency may be embodied on the human and universal level. 

Said Nursi and the main constituents of the revivalist civilizational project

It is possible to look on the greater part of the ideas Bediuzzaman put forward as being related in essence to civilizational consciousness and the Islamic revivalist movement. The theses Muslim thinkers have offered related to the revivalist movement vary greatly as regards level of viewpoint and method. What falls to us therefore is to show just how successful Bediuzzaman was in developing a method and viewpoint related to civilizational revival. Among the various revivalist projects, we may note those representing different views and different political, social, educational, intellectual, and cultural methods.

How should we categorize the viewpoint and method of Bediuzzaman's thought? Or to put it more precisely, what are the main constituents of the revivalist civilizational project in his works?

In summary, the main constituents ³ are as follows:

* Knowledge in its sense pertaining to Divine unity, the universe, and man.

* Man in his meaning of vicegerent, charged with the Divine mission.

* The vicegerency in its civilizational, constructive sense. 

A) The Broadest Dimensions of Said Nursi's Theory of Knowledge

Knowledge is a main factor in any revivalist civilizational change. In this sense, knowledge and its general theory can be studied only with reference to Divine unity, which affords the broadest dimensions to this concept. These may be listed as follows:  

- The Divine Unity Dimension: This is realized by linking knowledge to the line of revelation, which becomes clear through the meanings and indications of miraculousness and renewal. In this way, knowledge becomes a source rooted in the field of revelation, its content established on the straight path, its indications in conformity with Divine will. Opened to it are all the treasuries of knowledge of God. Manifested before it are the miracles of consciousness and thought, the final and true meanings of which are knowledge of God. And its meanings and values are embodied in the intellect, heart, behaviour and society. Bediuzzaman says:

"The purpose for the sending of man to this world and the wisdom implicit in it, consists of recognizing the Creator of all beings and believing in Him and worshipping Him. The primordial duty of man and the obligation incumbent upon him are to know God and believe in Him." ⁴

Thus, one who possesses such knowledge will have a vigorous, active capacity and propensity to assimilate at a high level the method of revelation, and its Shari'a and beliefs. Knowledge of God is thus the essence of reality, and fruit of man's existence, and its aim. For "One who knows and loves God Almighty is potentially able to receive endless bounties, happiness, lights, and mysteries." ⁵ Thus, so long as mankind does not advance in belief in the true sense, he cannot advance in science, technology, and industry. For,

"the highest aim of creation and its most important result is belief in God. The most exalted rank in humanity and its highest degree is the knowledge of God contained within belief in God. The most radiant happiness and sweetest bounty for jinn and human beings is the love of God contained within the knowledge of God." ⁶

This may therefore be named 'the belief dimension of knowledge.' "Thus, we may interpret the Qur'an putting knowledge and revelation in the same context in this way: revelation permeates knowledge, illuminating it and thus ensuring it is truth. In this way, the dimension of belief which revelation adds to knowledge demonstrates itself." ⁷

- The Divine Laws (Sunnatullah) Dimension: This dimension imparts to knowledge its own particular logic and saves it from arbitrariness and negativity. It is realized by linking knowledge in orderly and regular fashion to the causes, laws, and principles in force in life itself. Throughout his works, Said Nursi emphasizes the concept of Sunnatullah and stresses the necessity of conforming to it. He says: "Just as there is obedience and rebellion in the face of the commands of the Shari'a, so too there is obedience and rebellion in the face of the creative commands in the universe." ⁸ In another place, he states it even more clearly: "If one who opens up a new way in the life of human society does not act in conformity with the natural laws in force in the universe, he cannot be ssuccessful in beneficial works and in progress." ⁹ This too may therefore be called (the Sunnatullah dimension of knowledge.) 

- The Subjugation Dimension: This is realized by making the function of knowledge a subjugative function. In truth, this is the strongest evidence for the practical, vital, and civilizing dimension of knowledge. In any event, its importance and function in the civilizational process and the vicegerency stem from this. (The subjugative dimension of knowledge.) 

- The Behavioural Dimension: This dimension is realized by making knowledge central to all man's actions and behaviour. If knowledge is established on sound foundations and is the guide in all actions, such actions will be correct and in harmony with man's life. In this way, man's actions come to have an active, productive influence on life and civilization. (The behavioural dimension of knowledge.)

Thus, Imam Nursi presents knowledge as a vital, active concept, a channel for the Divine laws coloured by belief, with a subjugative logic and an aspect looking to behaviour. So in order to understand the concept of knowledge in a sound Islamic context, we have to restudy it from this comprehensive and complete point of view. Being thus comprehensive, knowledge becomes an extremely important element of reform, renewal, and civilization. 

B) Man as Charged with a Universal Mission

As for man charged with a universal mission, who has assumed the Divine trust and the Divine vicegerency, he is the perfected man in whom are embodied all the meanings of Divine messengership and maturity in the Islamic sense. Imam Nursi depicts him as a man in whom the attribute of vicegerent has developed and in whose thought the system of concepts related to the vicegerency are settled harmoniously. He has transcended his own self, and his soul, spirit, and values have found their direction through the guidance brought by the Islamic Shari'a. Imam Nursi considers such a man with a view to his being perfected on a comprehensive level. It is possible to observe this process of perfection in his perfect being, which includes:

- The formation related to belief, which leads to a deepening of the dimensions of worship, spiritual matters, and union with God. Thus, worship is the chief element in the life of the man charged with the mission. Through it he may find support at every stage of his life, particularly in distressing or difficult times.

- The formation related to thought and knowledge, through which the way man looks on the universe, life, and man finds direction. Similarly, his intellect is in harmony with his aims and goals, bound by limits, and a centre observing the heavens and earth, to seek out the right and the good.

- The psychological formation. Man's mentality, will, and ideals are founded on this, in a way that he may take up the Divine mission and trust in the best manner. By virtue of this formation man is capable of making all the self-sacrifice necessary to realize the projects related to the vicegerency he has undertaken.

- The formation related to action and behaviour, by which man reflects outwardly his beliefs, the Shari'a, his mission, and his principles. In this way his life becomes coherent and harmonious both theoretically and practically, in word and deed, and in thought and behaviour. By virtue of this harmony which he has developed and elevated, his life rises to the high levels marked by those who have taken the way of prophethood.

- The cultural and social formation, which decks out the individual and society with the apparatus necessary for social and cultural communication. Just as this apparatus makes the Muslim such that he does not remain outside global culture, so it causes him to feel pride in his own culture, history, and inheritance.

Thus, according to Imam Nursi, man's perfection may be seen as a methodological unit which includes all together the formations related to belief, thought, his psychology and spirit, action, society, and culture which we attempted to describe above. When embodied in an educational system, this unit has the capacity to produce men who have undertaken the Divine mission and are perfected in every way.

C) The Basic Principles of the Concept of Vicegerency

Said Nursi considered the concept of the vicegerency to be an element of great importance in the life of the Islamic Umma and of all humanity. He looked on it as a comprehensive concept comprising numerous principles. Some of these are as follows:

The Divine Unity Principle, which links man, God's vicegerent, to his Maker and unites him with God.

The Cosmic Principle, which links man the vicegerent and his actions and behaviour to the universe, and to his roaming it and pondering over it, and to his subjugating, cultivating and developing it in such a way as to carry out the Trust.

The Civilization Principle, which directs man, the vicegerent, to establish a healthy balance between spirit and body, and reality and the ideal.

The Hereafter Principle, which links the actions of man, the vicegerent, with requital in the hereafter, which is guaranteed when life is lived on the straight path and the Trust assumed in the correct manner. It is this principle that assures psychological and moral support for man in the form of guaranteeing the fruits of his efforts and results of his good works in this world.

Thus, with the chief elements of knowledge, man, and the vicegerency Imam Nursi set the revival project on firm ground. In this way it would gain the capacity to fulfil the mission of inducing the Umma to perform its worship and develop the world and bring guidance to humanity. I am of the opinion therefore that we have to study and analyze Bediuzzaman's ideas, theses, points, Signs, Flashes, Letters, and Words in this vital context, which he set out so vigorously and effectively.

2. The Methodological Determinants for Studying the Concept of Knowledge within Said Nursi's General Method

Having drawn a general scheme for the theoretical framework, we have to define clearly some of the central determining factors in studying the concept of knowledge in Bediuzzaman's thought. These methodological determinants may be sUmmarized briefly in the following points: 

A. - The significative dimensions of knowledge on the level of the Book of the Universe, the Book of Revelation, and the Book of Prophetical Exposition

It is possible to determine the profound, valid significations of knowledge and comprehend the content of its dimensions related to Divine unity, the Divine laws (Sunnatullah), subjugation, and actions, only by reading methodically the book of the universe, the book of revelation, and the book of the Prophet (PBUH), in whose life and in whose human/prophetic person revelation was embodied in its full meaning, and who was its perfect exemplar.

Imam Nursi said in this connection:

"There are three great and universal things which make known to us our Sustainer. One is the book of the universe... Another is the Seal of the Prophets (Peace and blessings be upon him), the supreme sign of the book of the universe. The other is the Qur'an of Mighty Stature." ¹⁰

In defining an Islamic theory of knowledge, Bediuzzaman is drawing attention to a matter of great importance. In his view, someone who tries to construct a theory of knowledge on the book of the universe alone will not discover the supreme truth concerning man's existence. Similarly, one who looks only at the book of revelation and neglects the book of the universe, will be neglecting one of the dimensions of correct reading which will convey him to the important significations of knowledge.

"Thus, these two books are complementary and interactive. It is therefore not possible for us to read the Qur'an and not look at the universe, which contains innumerable different creatures and beings." ¹¹

However, it should not be forgotten that Imam Nursi indicated clearly the place and role of the Prophet (PBUH), the final Divine messenger, in reading the meanings and aims of the book of the universe and the book of revelation and his explaining how they should be reflected in daily life. "For the most perfect leader in such matters is the person of Muhammad (PBUH)." ¹²

Any attempt to read the book of the universe and the book of revelation without taking into consideration the expositions of the Prophet (BUH), who was an objective model reflecting in practical life the revelation and the Divine laws in force in man and the universe, might lead to grave methodological problems, and could hinder us from constructing a Qur'anic concept and theory of knowledge and take us further from the correct method.

Bediuzzaman is to be seen fully and clearly in his defining these determining factors, for he neglected neither the book of the universe, ¹³ nor the book of revelation, nor, if one may say so, the book of prophetic exposition and example. 

B - Knowledge in Islam expounds knowledge of both the names and the Most Beautiful Divine Names

Knowledge in the authentic sense should be linked to the question of 'the teaching of the names,' which forms the pivot of the vicegerency. In expounding the verse, And He taught Adam the names, all of them [2:31], Said Nursi says:

"Adam's (Peace be upon him) greatest miracle in the question of the supreme vicegerency was the teaching of the names. ... Since as a proof of their superiority over the angels in the question of the vicegerency, I taught your forefathers all the names, you too, since you are his sons and the inheritors of his abilities, should learn all the names and in your position as holder of the Supreme Trust demonstrate your worthiness before all creatures. For the way is open to you to rise to exalted rank such as holding the highest positions over all beings in the universe, and for vast creatures like the earth to be subjected to you. Come on, step forward, adhere to all My names, and rise! ... Continuously raising your head and studying carefully my most beautiful names, make your sciences and your progress steps by which to ascend to those heavens. Then you may rise to My dominical names, which are the realities and sources of your sciences and attainments, and you may look to your Sustainer with your hearts through the telescope of the names." ¹⁴

Clearly, the teaching of the names forms a basic element of the vicegerency, for which reason, Bediuzzaman presents it as an essential element of consciousness of the vicegerency. The question of the teaching of the names comprises two main meanings in relation to determining the reality and function of knowledge in Islam:

1. 'The teaching of the names' is a term referring to man's intellectual, mental, and spiritual faculties, by means of which the treasuries of wisdom, consciousness, and good are opened to him, and through which the horizons of civilization and the vicegerency unfold. It is these faculties which represent the crown of man's abilities, and enable him to be God's vicegerent on earth. For God Almighty deposited in man a vast innate capacity and potential vicegerency which render him capable of assuming the Trust and struggling with its requirements and conditions by means of consciousness, reason and thought, which affect the universe and life. In one of the 'Points' of the Twentieth Word, Imam Nursi elucidates this as follows:

"By describing under the title of 'the teaching of the names' all the attainments of learning and scientific progress and wonders of technology which man manifests through his comprehensive disposition, this wondrous verse contains the following ssubtle and elevated allusion: all attainments and perfections, all learning, all progress, and all sciences, have an elevated reality which is based on one of the Divine Names." ¹⁵

It is as though the teaching of the names is "the basis of developing our understanding of existence and exercising our power at the highest level, which is to align our thought on the way of reality which God Almighty created. How appropriate for the one who is the Creator's vicegerent to be prepared to interact with the world of existence, which God created, in a way that will demonstrate his worthiness to be vicegerent!" ¹⁶

According to Imam Nursi, the teaching of the names expresses the perfect human capacity necessary to achieve mental progress and advancement in knowledge so that man may learn about God Almighty, interact with the universe, reflect on existence, build civilization, and in this way bring to realization God's vicegerency on the earth. By virtue of man's consciousness and thought, the vicegerency extends beyond the dimension of fleeting time, and through the power of knowledge, which is connected to the cord of revelation and the line of prophethood and Divine guidance for humanity, is extended to a power which will be effective over the heavens and the earth.

Imam Nursi says:

"And He taught Adam the names, all of them [2:31]; that is to say, Almighty God made Adam (PUB) with an elevated nature containing the sources of all attainments and perfections; He created him with a large capacity as the tillage for the seeds of all meanings; and He equipped him with an elevated conscience and comprehensive ten senses which embrace all beings. And bestowing on him these three qualities, He prepared him so that He might teach him the realities of all things, then He taught him all the names."

This profundity of man's innate disposition and capacity both shows us his power to read, think, consider, and plan, and his place in the cosmic and human enterprise.

"For sure man is transitory, but he was created for immortality, and as the mirror to an Enduring One, and he was charged with duties which produce enduring fruits, and was given a form which is the means to manifesting the impresses of an Enduring One's enduring Names. In which case, the true duty and happiness of man is to cling with all his powers and faculties to the Names of that Eternally Enduring One within the bounds of those things that please Him; it is to be turned towards the Enduring One, and to go to Him."

2. Contrary to most of the great Qur'anic commentators, Imam Nursi endeavours to attach a new and very profound meaning to the teaching of the names, through which are unfolded to us the means of acquiring an advanced degree of knowledge, through the development of the mental and spiritual faculties. For according to Imam Nursi, the teaching of the names is not limited like Imam Qurtubi's interpretation, that the names are "varying expressions... all the names of all things large and small, or all tongues which in essence are names;" similarly it is not limited like Ibn Kathir's view, when he said that the names are "all the names of things in respect of their essences, attributes, and names." It was his opinion that three matters should be emphasized:

Firstly: The names being linked to man's vicegerency on the earth; that is, the names and man's learning them assisting him in his bringing to realization the vicegerency of the earth. "'Allama: this word being chosen is an indication to the elevated stature of knowledge and its high place and that it is the pivot of man's vicegerency." Thus, the teaching of the names looks to man's actions and his vicegerency in a way that influences his conduct and behaviour, life, culture, thought and being.

Secondly: The teaching of the names acquires its value in respect of Divine unity and the universe through its connection with the Divine Names. Imam Nursi says:

"All attainments and perfections, all learning, all progress, and all sciences, have an elevated reality which is based on one of the Divine Names. On being based on the Name, which is concealed under numerous veils and has various manifestations and different spheres, the sciences and arts and attainments find their perfection and become reality."

The linking of the teaching of the names with the Divine Names opens up before the mind and thought broad horizons disclosing the treasuries of Divine wisdom. Similarly, linking the names with man's actions and actual life opens up broad horizons for the enterprise of civilization in the fields of power, proficiency, mercy, security, peace, dignity, knowledge, and so on. For example: "the All-Wise Qur'an strikes the hand of encouragement on man's back, urging him to the highest peaks, the furthest limits, the final degrees, which he is far behind at the present degree of his progress."

Thirdly: Just as Said Nursi does not draw attention to a vacuum by linking the question of the teaching of the names to the Divine Names, so he does not ramble about on some ideal point. Quite to the contrary, he offers us a practical and ideal model in which we can see and through which we can glimpse the actual embodiment of the names and practical indications of them. In other words, for the dimension of the concept of the teaching of the names reflected in actual life he gives us as a model the example of the Prophet (PBUH). Imam Nursi says:

"As for the Qur'an of Miraculous Exposition, the supreme miracle of Muhammad (PBUH), since it shows in detail the reality of the teaching of the Names, it points clearly to the true goal of the sciences and branches of knowledge, which are truth and reality, as well as the perfections, attainments, and happiness of this world and the next. With truly powerful encouragement, it urges man towards them. ... The All-Wise Qur'an, the supreme miracle of Muhammad (Peace and blessings be upon him), the Seal of the Office of Prophethood, in the face of whose claim to Divine Messengership the miracles of all the former Prophets were like a single confirmatory miracle; the leader of the Prophets and cause of pride of the universe; who manifested in detail with all their degrees all the Names which were taught in brief to Adam."

On these subtle meanings being understood and the theory of knowledge being linked to the Divine Names and to the Prophet's exemplary practice of them, broad and productive horizons unfold in the development and advance of knowledge which are in harmony and correspondence with the basic principles of creation, the general characteristics of civilization, the rules of society, the laws of the universe, and the laws of existence. 

C - The vitality of knowledge and its socio-cultural function

The theory of knowledge in Islam is characterized by being influential over the inner and outer worlds and having authority over society and civilization. This causes cultural, historical, and civilizational change and brings about the greatest transformation in the mind and in life, the inner world, which is preliminary to moulding the former so they harmonize with the evidences of the inner and outer worlds. In other words, just as knowledge has a practical social function in Islam, so it has an educative purpose looking to the vicegerency which interacts with life, reality, and existence and directs man to reflect on the inner and outer worlds. In which case, to direct knowledge away from its social function and educative, spiritual, and civilizational purpose is to make it deviate into study of the imaginary and lessen its effectiveness on man's innate disposition, spirit, and psyche, and reality, and life. For this reason, Imam Nursi emphasized the importance of the social dimension of knowledge, and had a clear understanding of the realities and necessities of life and provided fine analyses of the sort of knowledge needed at this time. He said:

"At the end of time, mankind will spill into science and learning. It will obtain all its strength from science. Power and rule will pass to the hand of science."

Power and rule passing to the hand of science (knowledge) is nothing other than stating its influence on and power over cultural and social fields.

It may be said of this power and influence of knowledge arises from its ability to conform to the structure of social civilization, natural values, the principles of the vicegerency, and the laws of the universe. The more knowledge is extended towards those laws and the nature of things, its effect deepens and becomes more beneficial for man's activities related to civilization and the vicegerency. But when it is in opposition to the nature of things, in respect of its content and progression it is devoid of sound criteria to the extent of its opposition, and besides being ineffectual, becomes destructive of culture. Bediuzzaman corroborates this, saying:

"He who seeks success in some matter has to conform sincerely to the Divine laws, be acquainted with the natural laws, and connected to the ties of society. Otherwise, creation will respond to him negatively and he will remain without success. Similarly, he should not oppose the general current in society. If he does, he will fall under its cogs and wheels and remain there."

In this sense, from the point of view of its content, function and efficacy, knowledge is firmer and stronger. For knowledge turned towards social life and actuality grows, develops, and is perfected in respect of its concepts, systems, and methods. Being extended to social life and turned towards reality opens up for the movement of knowledge the hidden treasuries contained in the names that man learns, and discloses broad horizons in respect of progress. Since knowledge in this sense is in harmony with the general structure of Islamic thought, one may comfortably say that the Islamic Shari'a is one that reflects revelation, Divine speech, and inward dominical knowledge at the highest and most perfect level. In truth, being the product of Divine revelation and a miraculous reflection of dominical speech, the Islamic Shari'a represents the highest knowledge, in harmony and conformity with the laws, principles, and nature of life and existence. Imam Nursi says in connection with this:

"Despite all the terrible clashes and upheavals of the long ages, the truths of the Shari'a have preserved the balance between the laws of creation. They have not spoilt the relationships necessary for the bonding of society."{NOTE28}28 {/NOTE28}

3. The Place of Knowledge in the Vicegerency and Civilization:

Knowledge and its Function of Renewal

Having defined a general theoretical framework for analyzing the concept of knowledge in Said Nursi's works and described its relationship with the vicegerency and civilizational process, then set out the basic methodological determinants for studying that relationship, we have come to the subject of the place of knowledge in civilization and the vicegerency. It is called "the renewal function of knowledge." If we want to put the matter in another way, Imam Nursi's ability will become clear to us if we link his concept of knowledge in the verse, He taught Adam the names, all of them,[2:31] and the concept of the vicegerency in the verse, Behold, your Sustainer said to the angels: I shall create a vicegerent on the earth.[2:30] Imam Nursi truly took a most significant step when firstly he attached a distinctive meaning to the concept of knowledge and linked it to taqwa, belief, the Divine laws, causes, subjugation, and behaviour. Secondly, he made this meaning, which he attached to the concept of knowledge, the basic factor in the building of civilization and the vicegerency. According to Imam Nursi, man's vicegerency is a progressive spiritual, psychological, behavioural, and civilizational movement which, so that man should advance and have a relation with God Almighty, renders him an effective social force who practices the obligations of belief, reflective thought, and learning the names. In which case, civilizational vicegerency is "to gain world sovereignty ... by carrying out duties of worship towards God, acting in harmony with God's laws in force in the universe and in the Shari'a, to enjoy the good things of the earth in obedience and thankfully. And to prepare to meet God is the function of his existence in the manifest world." These basic points concerning man's vicegerency and the civilizational project are the points Imam Nursi attached importance to. In his discussions therefore, he did not discount matters like the worship of God, sovereignty of the earth, conforming to the physical laws and laws of the Shari'a, developing the earth, civilizational advance, and preparing to meet God.

One should also mention that Said Nursi placed knowledge in a central position while investigating these matters and discussing them. In his view, it is the chief constituent of civilization and the vicegerency. He said:

"Man was appointed God's vicegerent on the earth in order to carry out His decrees and apply His laws, which is dependent on complete knowledge. ... In the word 'allama is an indication to the elevated stature of knowledge and its loftiness and its being the pivot of the vicegerency."

Thus, knowledge becomes a chief element of renewal and its vitality, and of the vicegerency and its effectuality. It permeates both daily life and man's vicegerency of the earth. Its position in the performance of the vicegerency is one related to renewal and change, for it is only through knowledge that the guidance necessary for civilization can be given so that man the vicegerent may advance in the inner and outer worlds and in society. Similarly, it is only through knowledge that man can realize at the ideal level the qualities of bestowal, ennoblement, justice, moderation, freedom, security, tolerance, and civilization. 

The civilizational function of knowledge and the vicegerency in Said Nursi's thought: the question of man as charged with a universal mission

The greatest problem emerges as a result of the relationship between the above dimension of knowledge related to renewal and the civilization-oriented vicegerency, which determines the place of knowledge in the vicegerency process, both practically and actually. In which case, one cannot establish the relation between knowledge and the vicegerency and realize the function of renewal without mentioning man, whose mission it is to link knowledge and the vicegerency. By virtue of his being the pivot of civilizational change and change related to the vicegerency, man is the most significant and central problem Imam Nursi dealt with. For knowledge cannot yield its fruits of renewal and of the vicegerency except through man as charged with a Divine mission. In this connection, we see that the Algerian thinker Malik ibn Nabi emphasizes man's role in the following way: "I think man's needs in his inner world are much greater than his needs in the outer world. Our chief need is a new man... civilized man." Imam Nursi puts strong emphasis on man's cosmic and civilizational importance, and his central position in cosmic, civilizational, and historical change. "For history begins with perfected man, who continuously establishes a correspondence between his own actions and his high values and basic needs, and as representative and witness carries out his two-dimensional Divine mission." An active vitality flourishes deep within him, and all the forces of transformation and change are latent within him. Imam Nursi expresses the above splendidly by means of his idea of man's ego (ana), in respect of its capacity to induce change and renewal. Imam Nursi says:

"Thus, he who knows his own self in this way, and realizes and acts according to it, is included in the good news of, Truly he succeeds who purifies it.[91:9] He truly carries out the Trust, and through the telescope of his 'I', he sees what the universe is and what duties it is performing. When he obtains information about the universe, he sees that his 'I' confirms it. This knowledge will remain as light and wisdom for him, and will not be transformed into darkness and futility. When the 'I' fulfils its duty in this way, it abandons its imaginary dominicality and supposed ownership, which are the units of measurement, and it says: 'His is the sovereignty and to Him is due all praise; His is the judgement and to Him will you all be brought back.'"

Imam Nursi goes deeply into the question of defining the role of man, who is charged with the Divine mission or is the ego charged with the vicegerency (al-ana al-istikhlafi), in establishing the link between knowledge and civilization, and instituting vital renewal by way of subjugating the universe and discovering wisdom and knowledge. He said:

"Just as the 'I' is the key to the Divine Names, which are hidden treasures, so is it the key to the locked talisman of creation; it is a problem-solving riddle, a wondrous talisman. When its nature is known, both the 'I' itself, that strange riddle, that amazing talisman, is disclosed, and it discloses the talisman of the universe and the treasures of the Necessary World. ... The key to the world is in the hand of man and is attached to his self. For while being apparently open, the doors of the universe are in fact closed. God Almighty has given to man by way of a Trust, such a key, called the 'I', that it opens all the doors of the world; He has given him an enigmatic 'I' with which he may discover the hidden treasures of the Creator of the universe."

Thus, deposited in man's inner self are the truths, values, and means of renewal, change, and transformation. Within him are the keys of consciousness, progress, and civilization. But so long as elevated man does not fulfil the conditions of the ego (ana) and does not hold the correct key to subjugating it, his ego will lack the dimensions of vicegerency, renewal, and civilization. The chief of these conditions are belief in God and sincere worship of Him. Nursi says:

"Belief is both light and strength. Yes, one who acquires true belief may challenge the whole universe and be saved from the pressure of events in accordance with the strength of his belief. ... Belief makes man into man, indeed, it makes man into a king. Since this is so, man's basic duty is belief and supplication. ... This means that man's innate duty is to be perfected through learning and to proclaim his worship of God and servitude to Him through supplication. ... It is to beseech and supplicate the Provider of Needs through the tongue of impotence and poverty; it is to seek from Him. It is to fly to the high station of worship and servitude to God on the wings of impotence and poverty. This means that man came to this world to be perfected by means of knowledge and supplication. ... And the foundation, source, light, and spirit of all true knowledge is knowledge of God, and its essence and basis is belief in God."

Man charged with the universal mission and the functions of belief and worship

Thus, it has now become clear that man has a great capacity to acquire knowledge, the source of his ability to acquire true knowledge, and that he is the force of vicegerency and renewal, and that he can fulfil his role and determine his place in performing the duty of vicegerent only through knowledge. Similarly, it has become clear to us that the basis of knowledge and of man's strength lies in belief in God and worship of Him in the true meaning. Imam Nursi says:

"the only means of salvation and deliverance is sincerity. It is of the greatest importance to gain sincerity. The tiniest act performed with sincerity is preferable to tons of those performed without sincerity. A person should think that what gains sincerity in his actions is doing them purely because they are a Divine command and that their result is Divine pleasure, and he should not interfere in God's business."

Thus, belief, sincerity, and worship form the basis of man's life and vicegerency.

Belief, worship, and sincerity in this vital sense put man's consciousness, inner world, and actions into harmony with God's wishes, and His laws and rules. Thus his function of renewal is realized and he becomes a righteous, luminous vicegerent. In this sense, worship has both a spiritual dimension and a civilizational dimension.

"Worship and servitude of God look to the Divine command and Divine pleasure. The reason for worship is the Divine command and its result is Divine pleasure. Its fruits and benefits look to the Hereafter. But so long as they are not the ultimate reason and not intentionally sought, benefits looking to this world and fruits which come about themselves and are given are not contrary to worship."

In this way, worship becomes a matter with spiritual, psychological, social, and civilizational dimensions, and plays a part in the progress of man's belief, conduct, and culture.

Conclusion

Knowledge, Man, and the Vicegerency in the 21st century: Imam Nursi and the Trend Towards Globalization and Universal Civilization

Imam Nursi put forward his ideas at the time the first signs of the globalization period were appearing. For mankind and civilization had started to shift to a new intellectual and cultural life that may be called global life. His views, theses and standpoint reflect that period deeply and effectively. Moreover, because he was able to build an authentic civilizational consciousness which was in harmony with the truths of revelation, the structure of civilization, and the laws of human society, his ideas reflect his intellectual, mental, spiritual, and practical capacity. However, since today we are experiencing at the maximum level the problems of global life and global civilization, there are certain questions we should ask, which are these:

To what degree can the thought of Said Nursi answer the actual demands of global civilization? To put it another way, can his approach to the concepts of knowledge, man, and vicegerency assist us in overcoming the problems facing us in this global age and civilization?

In truth, these are questions directed primarily at Risale-i Nur students, and then at thinkers concerned with the problem of revival and renewal in the Islamic world. This problem needs patient, objective scholarly study and constructive discussion; it is not in need of emotionalism, partisanship, and unscholarly argument.

In order to contribute to this question, in the remaining part of this paper, its author will attempt to establish the ground that, as far as it is possible, will form the answer to the above questions. This will make Imam Nursi's ideas workable and will develop them.

Firstly: We have to understand the fact that the Islamic Umma and humanity are faced today in the global age with a situation of civilizational revival when things and ideas are flowing swiftly towards a global civilizational pole. Those who study the history of humanity and civilization in periods of stability and change, will observe easily the historical and civilizational weight of the 20th century, which arises from its constituting a vital twist in human development which has had profound influence on the course of human history. This century has been a century of development and change that has pushed consciousness, thought, and human civilization towards globalization, universality, and a single society. Moreover, it has differed from others in so far as it has been the century preparatory to the post-civilization century, entering on the global period, which is the stage man, civilization, and the universe are bound to reach.

If in previous periods, mankind has passed through a pre-civilization stage, and then for long ages striven to progress towards culture and civilization, today it is inevitable that it is experiencing a transformation whereby it will move on to the post-civilization stage. This is what we call global civilization. The analysis of history and the movement of society in the pre-civilization period revolved around nature and vague, abstract objects of worship, then in later periods it moved on to the matter of the individual and the tribe, then in the civilized period it revolved around the question of the state, as discussed by 'Abd al-Rahman ibn Khaldun in his Muqaddima, which is about human civilization and its systems, or it revolved around the question of civilization as discussed by John Arnold Toynbee and Malik ibn Nabi, and the changes particular to the twentieth century which started to note the emergence onto the historical scene of a new concept for analyzing history, called "global civilization." Today, the analysis of history and its movement, and society and its civilization, are progressing towards global civilization and universal human society. This is day by day unfolding and bringing together mankind's problems and directing the horizons of knowledge and thought towards the problem of the universal existence of man, civilization, culture, and knowledge.

To put it another way, the twentieth century and its achievements have afforded man a universal view, global effect, and civilizational influence. For which reason, universal man has developed a universal consciousness, and become the chief element in historical analysis. Having been the scene of numerous different rival and opposing ideologies, today's civilization has again started to discuss the question of "the human dimension of civilization." And following on after this mature intellectual life, it may be said that the age of global civilization, which will be an important element in the analysis of history, will emphasize the importance and role, not of the individual, tribe, state, or civilization, but of man in the process of civilization, which affects all humanity, and the building of global civilization.

For example, today, for us to be able to analyze the problems facing Muslims, we should not dwell on the internal factors affecting Muslim themselves alone, or their tribes or societies. Similarly, we should not consider only the external factors affecting their international, national, or regional relations. We should continuously link those internal and external factors with other factors related to the new field of analysis, which has become an inseparable part of man's existence and is called global civilization. In which case, as a basic concept, the concept of global civilization has to be put on the list of methods by which present-day man and his outward-looking behaviour are analyzed. Since revival is a part of the Umma's present situation, the parts and stages of the method studying and analyzing it will be completed and perfected only through a universal, methodological and general viewpoint in which the elements of analysis have a systematic place and the personal, private, internal, external, international, and global dimensions are not neglected.

"It is very clear that in the twentieth century, man's inner world will not be shaped by such concepts as the fatherland and country; it will be shaped in the light of global events, from the responsibility of which he cannot be freed. The futures of all human societies will be in part determined outside their own geographical regions. That is to say, they will be shaped within a global plan of cultural, moral, and historical dimensions."

Knowledge has now become global, so man too must be global, together with his viewpoint, method, consciousness, actions, and influence. In respect of its source, method, project, and means, the vicegerency too must be presented within the framework of the new global age. In other words, for the Umma to fulfil the role of universal civilization, having assumed the trust of "universal exposition of the true religion," its understanding of the concepts of knowledge, man, and civilization must rise to the level of the global age and universal civilization through methodological, scientific, cultural, and techno-electronic means. This infers a great change of viewpoint, method, and civilizational project. At the present, the problem has its own particular characteristics, which necessitate the existence of its own method and viewpoint, so that the structure of knowledge, man and the vicegerency in the global age, and their functions may be understood.

The characteristics of knowledge, the nature of science, man's make-up and viewpoint, and the methodology of the vicegerency still all look to the past for the people of the Umma. That is, they still yearn for an age of civilization antedating the global age, whose influence is universal -now when men share their destiny and the problems of humanity have unified, and every day they are confronted with sudden and surprise scenes of a political, cultural, civilizational, economic, social, demographic, scientific, atomic, and confrontational nature. "These approaches draw the problem of civilization onto the global level." Thus, the possibilities of civilizational change directed towards the accomplishment of the mission of knowledge, man, and the vicegerency in reference to Divine unity, are in need of a global civilizational viewpoint and method equal to the particular challenge with which mankind is faced.

Secondly: The person who studies Bediuzzaman Said Nursi's thought in depth, will form the opinion that he in fact defined the chief constituents and most important dynamics of global civilizational change in the global age. And these are knowledge, man, and the vicegerency. However, his thought will remain a general abstract view so long as the analytical means, and scientific, methodological, social methods to transform it into a project, and the project into practice, are not made practicable. For which reason, the viewpoint, consciousness, and thought have to be developed through the discovery of universal analytical methods which will transform knowledge, man, and the vicegerency into dynamics of practical change and transformation. This will achieve the universality of Islamic civilization, which will disseminate throughout the world such values as peace, honour, mercy, justice, equality, tolerance, and freedom. These should be presented as a part of life and its institutions, culture, consciousness, and conscience, rather than as empty slogans and the unpractical products of imagination. This is the particular challenge, which has driven us to study in depth Bediuzzaman Said Nursi's thought and his challenge to life, with its difficulties and problems. Only in this way can we be sure of his profundity, capacity, and the possibilities of his knowledge and methodology.

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