INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XXX December 2025 | Special Issue

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Said Nursi and the Qur’anic Vision of Coexistence: Rethinking

Civilizational Dialogue in an Age of Polarization

Mohamad Zaidin Mohamad

, Wan Khairul Firdaus Wan Khairaldin

, Hanif Md Lateh@Junoh

, Noor

Safuan Che Noh

, Sofyuddin Yusof

, Faizuri Abd Latif

Research Institute for Islamic Products & Civilization (INSPIRE), UniSZA, Terengganu

Faculty of Islamic Contemporary Studies, UniSZA, Terengganu

Department of Aqidah and Islamic Thought, UM

Corresponding Author

DOI: https://dx.doi.org/10.47772/IJRISS.2025.930000073

Received: 10 December 2025; Accepted: 16 December 2025; Published: 27 December 2025

ABSTRACT

This study examines the thought of Bediuzzaman Said Nursi as articulated in Risale-i Nur, proposing it as a

hermeneutic and civilizational praxis for fostering coexistence in a polarized world. Rooted in the Qur’anic

principles of tawhid (Divine Unity), rahmah (compassion), and ʿadl (justice), Nursi’s framework transcends

apologetics to offer a transformational model of dialogue. Key concepts such as maʿna-yi harfi (symbolic

hermeneutics), hizmet (service), and the darshane (learning circle) are analyzed to demonstrate how Nursi

reconciles revelation with reason and tradition with modernity. This research adopts a qualitative, thematic

analysis of primary texts and contemporary scholarly discourse, arguing that Risale-i Nur provides an ethical

and epistemological foundation for interreligious and intercultural engagement based on taʿaruf (mutual

recognition). The findings position Risale-i Nur as a vital civilizational manuscript that addresses modern

challenges while remaining anchored in Islamic core values.

Keywords: Said Nursi, Risale-i Nur, Civilizational Dialogue, Tawhidic Hermeneutics, Islamic Epistemology,

Coexistence

INTRODUCTION

Amidst rising cultural polarization, religious tensions, and exclusive nationalism, the need for a constructive

civilizational dialogue has become urgent (Esposito, 2002; Ramadan, 2009). Islamic thought is called upon to

provide an approach that maintains theological authenticity while engaging meaningfully with other worldviews.

Bediuzzaman Said Nursi (1877–1960), a seminal Turkish Muslim thinker, developed a tawhid-based

epistemological response to this challenge through his magnum opus, Risale-i Nur (Zaidin, 2003). Written during

the collapse of the Ottoman Caliphate and the rise of assertive secularism, this work articulates a worldview

where maʿna-yi harfi (the universe as signs of Divine Oneness) creates a metaphysical common ground for

dialogue (Vahide, 2005; Turner, 2013). Grounded in rahmah, ʿadl, and hikmah (wisdom), Nursi’s framework

advocates for a transformative, rather than merely tolerant, engagement.

This study explores how Risale-i Nur contributes to an Islamic hermeneutical model for civilizational

coexistence. It investigates the translation of Qur’anic values into social ethics, communal praxis (cemaat), and

educational discourse, with particular focus on the darshane as a micro-structure for dialogical

civilizationbuilding (Michel, 2005; Abu-Rabi’, 2003).

Historical Context and Thought of Said Nursi

Said Nursi’s intellectual journey was shaped by the late Ottoman decline, World War I, the abolition of the

Caliphate (1924), and the establishment of a secular Turkish Republic (Vahide, 2005). He perceived these events

not merely as political failures, but as symptoms of a deeper epistemological and spiritual crisis within the

Muslim world (Suhaib et al,, 2024).

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XXX December 2025 | Special Issue

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In response, Nursi championed a path of spiritual and intellectual renewal (tajdid) through Risale-i Nur.

Rejecting both rigid traditionalism (taqlid) and a complete break from heritage, he offered a contemporary

reinterpretation of the Qur’an (Markham & Pirim, 2017). Central to his thought is maʿna-yi harfi, which views

creation as a symbolic text pointing to God’s unity, thereby bridging revelation and science (Michel, 2005). This

approach fosters a Muslim identity that is intellectually confident and open to civilizational exchange. Concepts

like hizmet (service), ukhuwwah (brotherhood), and sohbet (spiritual dialogue) underpin a social ethic based on

compassion and shared responsibility, positioning the Muslim community as a proactive contributor to universal

human welfare (Michel, 2005; Vahide, 2005).

RESEARCH METHODOLOGY

This study employs a qualitative hermeneutical approach, focusing on thematic analysis of Nursi’s primary texts:

Sozler (The Words), Mektubat (Letters), and Sualar (The Rays). The analysis identifies and interprets core

concepts tawhid, maʿna-yi harfi, hizmet, sohbet within their historical and linguistic context, consistent with

approaches outlined by Michel (2005) and Abu-Rabi’ (2003). Secondary scholarship (e.g., Turner, 2013; Vahide,

2005; Markham & Pirim, 2017; Esposito, 2002; Ramadan, 2009) provides contextual and analytical depth.

Textual triangulation across Nursi’s works ensures interpretive consistency, while the framework of taʿdib

(holistic education) and adab (civilizational virtue) as articulated by al-Attas (1993) is used to evaluate the

contemporary relevance of his ethical-educational model. This methodology treats Risale-i Nur not only as a

theological exegesis but as a civilizational manuscript with implications for dialogue, education, and societal

renewal.

Tawhid As the Foundation for Coexistence

In Risale-i Nur, tawhid is the comprehensive axis of epistemology, ethics, and civilization (Turner, 2013).

Through the lens of maʿna-yi harfi, every aspect of creation is seen as an ayah (sign) manifesting Divine Names,

establishing a shared ontological ground for all beings (Michel, 2005; Vahide, 2005). This perspective dissolves

dichotomies between nature/revelation and science/religion, allowing for a constructive engagement with

modern thought (Aydin, 2019).

Nursi’s tawhidic framework integrates ʿaql (intellect) and qalb (heart), rejecting the extremes of rationalism and

moral relativism that characterize the post-Enlightenment world (Abu-Rabi’, 2003). It fosters an identity rooted

in taʿaruf (mutual recognition, Q. 49:13) and ukhuwwah insaniyyah (human brotherhood) (Michel, 2005; Yavuz,

2013). Consequently, tawhid becomes an ethical impetus for rahmah, ʿadl, and hikmah -values essential for a

civilizational dialogue that is theologically deep yet universally resonant, offering an alternative to Huntington’s

(1996) “clash of civilizations” thesis (Markham & Pirim, 2017).

Qur’anic Values and Civilizational Ethics

Risale-i Nur operationalizes core Qur’anic values as the ethical bedrock for civilized society (Turner, 2013).

Rahmah (compassion) is an active principle demanding the upholding of human dignity across differences

(Michel, 2005; Yavuz, 2013). ʿAdl (justice) is framed as a practical manifestation of tawhid and a prerequisite

for societal and international order (Abu-Rabi’, 2003). Hikmah (wisdom) guides the contextual and respectful

engagement with other cultures, aligning with al-Attas’s (1993) concept of adab.

These values are actualized through hizmet - service to humanity as worship (Michel, 2005; Markham & Pirim,

2017). This moves ethical theory into social praxis, making Risale-i Nur a guide for constructive dialogue and

cooperation. Nursi’s ethics, therefore, provide a stable moral compass in an age of value confusion and

polarization (Turner, 2013; Vahide, 2005).

Darshane As a Microcosm of Tawhidic Civilization

The darshane (study circle) of the Nur movement exemplifies Nursi’s civilizational ideal in practice. It functions

as a “spiritual laboratory” where knowledge (ʿilm) is co-constructed through sohbet (dialogue), coupled with

tazkiyah (spiritual purification) and hizmet (Michel, 2005). This model challenges authoritative educational

paradigms and resonates with both classical muzakarah and contemporary transformative learning (Turner,

2013).

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

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As a social unit (cemaat), the darshane cultivates adab, ukhuwwah, and collective consciousness, reviving the

spirit of historical halaqahs within a modern context (Vahide, 2005; Abu-Rabi’, 2003). It adeptly utilizes modern

technology for dissemination while maintaining principles of spiritual presence (hadrah) and ethical discipline

(taʿdib) (Markham & Pirim, 2017). By integrating learning, character formation, and social action, the darshane

demonstrates how civilizational renewal can emanate from grassroots, value-based communities (Michel, 2005;

Turner, 2013; Yavuz, 2013).

Risale-I Nur: A Hermeneutic for Contemporary Islamic Civilization

Nursi’s hermeneutics, centered on maʿna harfi, offer a holistic way of reading both the Qur’an and reality

(Turner, 2013; Michel, 2005). This approach bridges revelation, science, and human experience, reviving the

concept of kitab al-kawn (the Book of the Universe) for the modern age (Vahide, 2005; Yavuz, 2013). It engages

the existential dimensions of life, offering a “faith-based hermeneutics” distinct from secular or purely legalistic

interpretations (Abu-Rabi’, 2003; Markham & Pirim, 2017).

In civilizational terms, this hermeneutic enables a confident and dialogical encounter with modernity, grounded

in adab and hikmah (Michel, 2005; Aydin, 2019). It is non-apologetic and transformative, advocating for inner

reform through spiritual enlightenment. Nursi’s vision aligns with al-Attas’s (1993) taʿdib-based education,

presenting a vital response to contemporary epistemological and moral crises (Markham & Pirim, 2017).

Risale-I Nur and Interreligious/Intercultural Dialogue

Nursi promotes dialogue rooted in iman haqiqi (true faith), which inspires responsibility towards all humanity

based on shared fitrah (innate disposition) (Yavuz, 2013; Markham & Pirim, 2017). He distinguishes between

other faiths—viewed as potential partners in upholding universal values—and materialistic atheism, which he

considered a common adversary (Vahide, 2005; Michel, 2005). This perspective fosters inclusive communities

(cemaat) where engagement is based on sincerity and shared spiritual seeking, directly countering narratives of

civilizational clash (Huntington, 1996) and supporting a narrative of mercy and justice (Turner, 2013; Abu-Rabi’,

2003).

Thus, Risale-i Nur provides a theological foundation for dialogue that is compassionate, principled, and aimed

at building a just and harmonious world (Michel, 2005; Markham & Pirim, 2017).

Implementation: The Hizmet Movement as A Contemporary Manifestation

The global Hizmet Movement, inspired by Nursi’s teachings, translates the principles of hizmet and civilizational

dialogue into practice (Yavuz, 2013). Through a network of schools, dialogue centers (e.g., Rumi Forum), and

humanitarian projects in over 160 countries, it embodies rahmah, ʿadl, and hikmah. Its educational institutions

combine modern curricula with spiritual-ethical formation, creating environments of mutual respect for students

of diverse backgrounds. This demonstrates the practical applicability of Nursi’s framework in fostering interfaith

understanding and social cohesion on a global scale.

CONCLUSION

Bediuzzaman Said Nursi’s Risale-i Nur offers a profound intellectual and spiritual model for civilizational

coexistence. By synthesizing tawhid, Qur’anic ethics, and a dialogical epistemology, it provides a framework

for Muslims to engage modernity confidently while preserving their spiritual core. The darshane model shows

how this vision can be realized through community-based education and praxis. To sustain this legacy, systematic

efforts in curriculum development, scholarly research, and the institutionalization of taʿdib (self-discipline),

maʿrifah (spiritual knowledge), and ukhuwwah (brotherhood) are essential. In an era of polarization, Nursi’s

thought stands as a vital resource for moderation, wisdom, and hopeful engagement.

ACKNOWLEDGEMENT

This article is part of research under the Special Research Grant Scheme (SRGS-FKI) 1.0,

UniSZA/2023/SRGSFKI1.0/02, supported by Universiti Sultan Zainal Abidin (UniSZA).

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XXX December 2025 | Special Issue

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