Learning takes place in so many ways in a world filled with stimuli, some avenues are more effective and constructive than others. Through life experiences, we very quickly realise that learning through experience adds immense color and depth to the knowledge we possess. Not only is our knowledge developed, but our whole being can be impacted through such experiences. The learning that takes place through interfaith dialogue is one such example.

One of the challenges for followers of any religion is to understand and internalise metaphysical and spiritual concepts that are often abstract or hard to conceptualise for an ordinary believer. This paper studies at Said Nursi's method of explaining metaphysical concepts by using the methodology of the Qur'an.

The notion that Islam means peace has almost become a cliché in a world where Islam’s relationship with peace is emphasised in an attempt to reclaim it from any association with terrorism. Islam does mean peace. Not only does Islam mean peace, but it also has a strong affiliation with inner peace through the tranquillity and peace it offers as a result of internalising the Islamic faith.
Despite this strong affiliation with inner peace, there is minimal contemporary English literature regarding the relationship between Islam and inner peace. This is not because there is no connection between the two, but rather, it is a matter of language and conceptualisation. Most of the Islamic literature related to inner peace is encompassed within tasawwuf (Islamic spirituality) and extensively discussed in Arabic, Persian and Turkish. On the other hand, contemporary English literature on inner peace is predominantly from a Buddhist perspective, but also includes Hindu, Christian, Jewish and non-religious perspectives.
When tasawwuf is delved into, various Islamic concepts can be identified that have a strong association with inner peace. The three concepts that will be analysed in this paper are riḍā (contentment), sakīna (serenity) and iṭmīnān (peace). These concepts can be brought together to produce a definition of inner peace that is true to the Islamic tradition: inner peace is attained when life and events are given a tawḥīd-centric meaning in a way that satisfies the heart and mind.

Islam meaning peace becomes an important point in the discussion of inner peace; Muslims believe the religion of Islam is a source of inner peace for them, citing various Qur’ānic verses and ḥadīth in support of this notion. Furthermore, tasawwuf (Islamic mysticism) is rich with discussion of concepts relating to inner peace, such as riḍā (contentment), sakīna (serenity) and iṭmīnān (peacefulness). This further strengthens the idea that inner peace is part and parcel of Islam. However, when Islamic literature is reviewed, very little is found on the topic of inner peace. Based on the approach of Said Nursi (d. 1960), a twentieth century Islamic scholar, I would argue that the little information found on inner peace can be attributed to a consensual assumption among Muslims scholars that one who has belief has inner peace; that is, inner peace is a default state for one who believes. According to Nursi, the intellectual and spiritual decline within the Muslim world in the twentieth century has shaken belief, so certain states and specific beliefs can no longer be assumed to be inherent in a believer; inner peace as a state and belief in the hereafter as a specifi belief would be prime examples. This awareness becomes Nursi’s driving force in his writings; the Risale-i Nur (Treatise of Light), a commentary of the Qur’ān.
This puts Nursi in a unique position, where seeks to convincingly argue and thus establish the foundational beliefs and states which are necessary for a prosperous life and after life for a believer. Specific to this thesis his emphasis on the notion Islam gives its adherents inner peace. Thus the objective of this thesis is to draw out Nursi’s understanding of how one attains inner peace though Islam. However, the description of inner peace is not so simple and necessitates formulating based on inductive research of the Risale-i Nur. Through the research, it becomes apparent that inner peace is a process, according to Nursi, a process that has three phases. The process commences with belief and knowledge of God with great emphasis on the names of God while still remaining focused on the oneness of God (tawḥīd). This is followed by knowledge of one’s self, which feeds back to knowing God, since knowing the self means knowing God. But it also becomes the starting point to understanding how to best use the self for optimal outcomes. The final part of the process is the tawḥīd-centric worldview one should have, particularly in relation to suffering and calamities. The previous two steps (knowing God and knowing one’s self) become the building blocks to construct the worldview. It is a cyclic process so the worldview further enhances belief and knowledge of God, and so the cycle continues spiralling upwards.
Based on this process, inner peace is attained when the world is decoded through the names of God, so life and events can be given meaning in a way that satisfies the heart and mind. More briefly, it is giving life and events a tawḥīd-centric meaning. If this is the definition of inner peace according to the Risale-i Nur, then Nursi become the lived example of inner peace. While one is the theory, the other is the practise.

A tawḥīd-centric worldview is imperative for a life of inner peace according to Nursi. The prime focus of a tawḥīd-centric worldview is how life and events are interpreted and the meaning given to those events. This worldview could be pinned down to the Qur'ānic verse: "Who has created everything in the best way" (32:7). According to Nursi, this verse expresses how the world should be viewed as an abode of goodness and beauty. Nursi elaborates on this worldview, by emphasising the need to look at life as other indicative (mānā-yīharfī). Nursi explains that, according to the Qur'ānic view, everything in the universe is mānā-yīharfī; it is a mirror to make known the Divine names and attributes of God so that the tawḥīd concept is better realised in one's life. This perspective of life and events transforms one's worldview. Such a positive transformation, leads to a state of inner peace as the individual is now able to give meaning to life and events in a way that satisfies the heart and mind.

The best means to understand inner peace is through the lived experience of individuals, where they share the hardships and calamities they have lived through and the processes they followed to cope with those challenges. Said Nursi, a 20th century scholar, regularly talks about the challenges he faced in his life through his writings, the Risale-i Nur (Treatise of Light). At the same time, Nursi emphasises how strong faith in God is the source of inner peace since it provides a perspective that helps one better understand those challenges. How does one reconcile the two: hardships and inner peace? This article focuses on
three types of calamities faced by Nursi – exile, imprisonment and the death of his spiritual son – after which it analyses Nursi’s thought process on how he responded to these situations as a result of his faith. The article then focuses on Nursi’s approach where everything should be viewed as “other indicative.” In summary, it sheds light on Nursi’s understanding of inner peace and how he sees faith as the ultimate source of that inner peace.

Islamic literature to date has been focusing on the human role as the vicegerent (caliph) on earth with the duty to look after the environment and other life forms. There is, however, a need to further develop this literature towards action and the broader concept of ecologically sustainable justice. This chapter examines the three concepts of potential, value and interdependent purpose from an Islamic perspective to illustrate that the earth with all its inhabitants and its ecosystems is an intrinsic part of God's plan. These three concepts apply to humans, animals and the environment from a theological perspective. This worldview generates affinity and empathy towards all of creation, whereby seeking its protection becomes a natural response. Creation displays the infinite creativity and beauty of God and everything in the natural world worships God in a unique way. Furthermore, just like humankind, animal species along with their ecosystems form communities and have a right to live peacefully within their communities. Hence, all forms of life on earth must be preserved and humans are charged with that responsibility. Ultimately, the Islamic concept of accountability in achieving justice and balance on earth charges human beings to establish a just and ecologically sustainable peace.

Prophet Muhammad is a role model for millions of Muslims today. This makes sīrah, the life of the Prophet, a critical source to understand and contextualise. Muslims interpret the events of his life so that they can replicate them in every aspect of their lives. However, extremely polar interpretations of sīrah exist, leading to terrorists on the one side and peace-loving Muslims on the other side, with both using Prophet Muhammad as a reference. The major events most often referred to in sīrah are incidents that unfolded after migration to Medina, particularly the battles and conflicts with other communities. When classical and contemporary sīrah sources are studied, the prominence of the battles is easily seen. However, events besides the battles are just as critical, yet these events are often omitted or downplayed-events that could have easily led to a violent outcome, based on the societal norms at the time, but did not. The Meccan and Medinan periods of Prophet Muhammad's life are significantly different, with the main difference being the power balance. In Mecca, Muslims had little power, which meant great hardships and mistreatment; meanwhile, in Medina, Muslims were in a position of power. While Prophet Muhammad has been criticised for taking advantage of this power and being violent, this article argues otherwise. Through the examples provided, it becomes evident that Prophet Muhammad preferred peace first and foremost at all times.

Islam meaning peace becomes an important point in the discussion of inner peace; Muslims believe the religion of Islam is a source of inner peace, citing various Qur’anic verses and hadith in support of this notion. However, very little is found on the topic of inner peace from an Islamic perspective. This puts Nursi’s work in a unique position since he emphasises that Islam well and truly gives its adherents inner peace. According to Nursi, attaining inner peace is a process. The process commences with belief and knowledge of God with great emphasis on the names of God while remaining focused on the oneness of God (tawhid). This is followed by knowledge of self. The final part of the process is the tawhid-centric worldview, particularly in relation to suffering and calamities. Based on this process, inner peace is attained when the world is decoded through the names of God, so life and events can be given meaning in a way that satisfies the heart and mind. Simply put, it is giving life and events a tawhid-centric meaning.

The notion that Islam means peace has almost become a cliche in a world where Islam’s relationship with peace is emphasised in an attempt to reclaim it from any association with terrorism. Islam does mean peace. Not only does Islam mean peace, but it also has a strong affiliation with inner peace through the tranquillity and peace it offers as a result of internalising the Islamic faith. Despite this strong affiliation with inner peace, there is minimal contemporary English literature regarding the relationship between Islam and inner peace. This is not because there is no connection between the two, but rather, it is a matter of language and conceptualisation. Most of the Islamic literature related to inner peace is encompassed within tasawwuf (Islamic spirituality) and extensively discussed in Arabic, Persian and Turkish. On the other hand, contemporary English literature on inner peace is predominantly from a Buddhist perspective, but also includes Hindu, Christian, Jewish and no...

The best means to understand inner peace is through the lived experience of individuals, where they share the hardships and calamities they have lived through and the processes they followed to cope with those challenges. Said Nursi, a 20 century scholar, regularly talks about the challenges he faced in his life through his writings, the Risale-i Nur (Treatise of Light). At the same time, Nursi emphasises how strong faith in God is the source of inner peace since it provides a perspective that helps one better understand those challenges. How does one reconcile the two: hardships and inner peace? This article focuses on three types of calamities faced by Nursi – exile, imprisonment and the death of his spiritual son – after which it analyses Nursi’s thought process on how he responded to these situations as a result of his faith. The article then focuses on Nursi’s approach where everything should be viewed as “other indicative.” In summary, it sheds light on Nursi’s understanding o...

A God-centric worldview is imperative for a life of inner peace according to Said Nursi (d. 1960), a twentieth century Muslim scholar. The prime focus of a God-centric worldview is how life and events are interpreted and what meaning is given to those events. Throughout his writings, Nursi puts great emphasis on the metaphysical dimension of the universe, so much so that it is the basis of his worldview.This worldviewcould be pinned down to the Qur"ānic verse: "Who has created everything in the best way." According to Nursi, this verse expresses how humankind should view the world as an abode of goodness and beauty outright or through the results it produces.This perspective of life and events transforms the worldview of an individual, leading to a state of inner peace since the individual is now able to give meaning to all life and events in a way that satisfies the heart and mind. A tawḥīd-centric worldview is imperative for a life of inner peace according to Nursi. The prime focus of a tawḥīdcentric worldview is how life and events are interpreted and the meaning given to those events. This worldview could be pinned down to the Qur"ānic verse: "Who has created everything in the best way" (32:7). According to Nursi, this verse expresses how the world should be viewed as an abode of goodness and beauty. Nursi elaborates on this worldview, by emphasising the need to look at life as other indicative (mānā-yīharfī). Nursi explains that, according to the Qur"ānic view, everything in the universe is mānā-yīharfī; it is a mirror to make known the Divine names and attributes of God so that the tawḥīd concept is better realised in one"s life. This perspective of life and events transforms one"s worldview. Such a positive transformation, leads to a state of inner peace as the individual is now able to give meaning to life and events in a way that satisfies the heart and mind.

Islamism and violent extremism require complete multi-disciplinary analysis to truly understand their causes. Such an analysis necessitates delving into history to appreciate that violent extremism is not a new phenomenon and not exclusive to Islam or Muslims. There is extensive literature that takes social, political, economic and psychological factors into consideration. However, just as important is to consider the theological aspect of violent extremism by analysing the distorted theological narrative posed by radicals as a means to recruit members. Considering this narrative is proving extremely influential, particularly on youth, the narrative needs to be understood and a theological counter-narrative needs to be developed in the context of the other factors mentioned earlier. Furthermore, leadership plays a critical role, such as to push the counter-narrative when influencing the masses. A lack of clear and strong leadership has left a critical vacuum that other influencers i...

When I thank people, I always worry I am going to forget someone, but here I go… I would firstly like to thank my Creator for giving me the strength, direction and ability to complete this task. I can never thank Him enough for all that He has blessed me with in my life. I also want to thank my supervisor, Professor Ismail Albayrak, for his ongoing support and patience throughout the years. His knowledge and wisdom on one side and his encouragement on the other, have been like two wings that have helped me complete this long journey. I would also like to thank Associate Professor Salih Yucel for being a source of strength and for being inspirational. Not only did he provide additional academic support, but he also believed in me as well. He also took on an incredible workload so I could find the time to write. I would like to thank ACU, Theology and Philosophy Faculty, Research office and ACU library. At the heart of it, I would like to thank my husband, Ahmet, for contributing so wholeheartedly to make this thesis a reality. I am grateful for his tireless efforts to keep me motivated, his ongoing assistance in the home and his extra support for the children in times of need. I would also like to thank my children, Eyup and Safiye, who have become accustomed to seeing their mother in front of the computer doing her 'homework'. Their patience and understanding of 'mummy's homework' at such a young age has meant a lot to me. Finally, I would like to thank my parents, particularly my father, who has taught me not only to aim high, but then to achieve...

Prophet Muhammad is a role model for millions of Muslims today. This makes sīrah, the life of the Prophet, a critical source to understand and contextualise. Muslims interpret the events of his life so that they can replicate them in every aspect of their lives. However, extremely polar interpretations of sīrah exist, leading to terrorists on the one side and peace-loving Muslims on the other side, with both using Prophet Muhammad as a reference. The major events most often referred to in sīrah are incidents that unfolded after migration to Medina, particularly the battles and conflicts with other communities. When classical and contemporary sīrah sources are studied, the prominence of the battles is easily seen. However, events besides the battles are just as critical, yet these events are often omitted or downplayed—events that could have easily led to a violent outcome, based on the societal norms at the time, but did not. The Meccan and Medinan periods of Prophet Muhammad’s life...