The Fountain Essay Contest 2021-2022: REVIVAL

After a long dormancy in this Covid era, our lives seem to be taking off for a fresh start. Vaccination is speeding up, people are mostly cautious in their interactions with less handshakes and kisses, and despite ups and downs in new cases and deaths, signs for “revival” are getting more visible every passing day.

• What does revival mean to you? How do you revive?
• Is getting back to “normal” a revival when there is a new normal every day? What is your new normal?
• Having faced the reality of death grievously during the pandemic, what would “revival” mean to those who lost their lives and to their loved ones left behind?
• How has your perception of life changed as we have realized our fragility and could not prevent the loss of millions?
• Do you believe in revival after death, and how did you rely on these beliefs during the pandemic?

Writing is an important to heal ourselves. We are expecting your essays on “revival” to hear your story which can be a source of healing for you and others.

• Submissions to be posted: December 1, 2021 – April 1, 2022
• Deadline for submissions: April 1, 2022
• Contest open to all writers worldwide
• Ideal word count to be between 1,500 and 2,500
• For submissions check out www.fountainmagazine.com

Cash prizes

• 1st Place – $1,000
• 2nd Place – $500
• 3rd Place – $300
• Two Honorable Mentions – $150 each

Frequently Asked Questions

• THEME
• REFERENCES
• WORD COUNT
• STYLE
• PUBLISHING
• NUMBER OF ENTRY
• DISQUALIFICATION
• EVALUATION
• SUBMISSION
• DEADLINE
• ELIGIBILITY

THEME

What qualifies a good essay?

An essay that you feel your heart rests more comfortably on. The more concise an essay, the more acceptable it is. Its authenticity and uniqueness, and how elaborately you put your theme into words so that others are inspired from it.

REFERENCES

Do we have to include references, bibliography, notes, etc. as in an academic journal?

The Fountain is not a journal. Thus, we do not expect a full scale reference list for all the information you provide. But, we encourage contributors to provide at least a reasonable number of references (not more than four or five) especially for the arguments borrowed from other sources, as it would make your work more reliable. If the kind of information you provide needs citation, please provide it; but essays with lengthy references are not preferred. Some reference and recommendations for further reading may help readers who are interested in the essay. Accuracy of data is expected in essays in which information provided needs sourcing. An essay based on personal experience does not require citation, and it is equally acceptable.

WORD COUNT

Does the word count limit include the bibliography or just the essay itself?

The Fountain is not a full-scale academic journal, so we expect authors to keep references to a maximum of four or five. Notes can be more. References and notes do not make a big change in word count which is advised to be between 1,500 and 2,500. A range is always necessary to be able to have an objective measure in terms of size.

STYLE

What kind of writing style do you expect? Can we use informal phrases? Is this essay supposed to be a personal opinion piece, or more of a scholarly supported article?

In writing style, we mainly seek consistency. We prefer the Chicago Manual of Style, but if you are more familiar with another style, that is also acceptable. Some informal usage can be OK in a certain essay, but not in another. It is basically the author’s call.

Would an essay in the short story genre qualify for the contest?

As long as your theme is skillfully woven through its structure, and if it upholds The Fountain’s values and principles, yes.

PUBLISHING

Are you going to publish submitted essays anywhere?

We might publish submissions in The Fountain, both the print and web editions, even if the essays did not win any prize. By submitting your essay to this contest, you agree that you give permission to The Fountain to publish it in any medium.

As the copyright holders before published, the authors have the right to submit their work elsewhere on condition that they notify The Fountain in advance.

NUMBER OF ENTRY

Can I submit more than one essay?

No. One entry per person.

DISQUALIFICATION

What makes an essay disqualified?

• Offensive and devotional essays — particularly essays that emphasize superiority of a specific worldview or derogating a specific worldview—will be disqualified. Essays that “propagate” a certain spiritual order, a religious denomination, a spiritual leader, or a political activist, etc. in a way that subordinates all other faiths and traditions are considered devotional and will be disqualified.
• Title is missing – Do not forget to put a title. Titles are important for readers and reviewers to see what lies in the center of your message. Missing title will disqualify your submission.
• Submissions already published elsewhere are not accepted.

EVALUATION

Who will determine the winners? Can you explain more specifically what you are looking for in a winner?

The winners will be determined by our board who will decide according to the literary effectiveness of the essay in reflecting the philosophy behind the motto, richness in content, and authenticity.

All submitted essays will be evaluated using the following criteria.

1. Relevance to the contest theme (40 points)
2. Innovation & creativity (30 points)
3. Writing style and structure (30 points)

SUBMISSION

How am I going to submit my essay?

Submissions are over as of April 1st. Thank you all for your interest!

DEADLINE

When is the last day for submissions?

April 1, 2022

ELIGIBILITY

Who is eligible to participate in this contest?

There is no age limit or a condition to fulfill for entry. The contest is open to all who want to share his or her ideas with us.

My COVID-19 Story: Reflections on Life and Human Existence During the Pandemic

Submissions to be posted: November 1, 2020 – March 1, 2021

The Coronavirus touched virtually every corner of the globe and almost every person’s life in some way. Hundreds of thousands have already died, and. its economic ramifications have been disastrous. Individuals have been separated from extended family members and communities; schools and places of worship have been closed.

We want to hear your COVID-19 story. What has the virus taught you about life? If you were not infected, what has your experience been like as an “outsider?”

• How did you manage to cope with quarantine, change of routines, loss of social interaction, and perhaps a decreased sense of community?
• If you are a religious person, what was it like when your place of worship was closed? How did you feel about God during this “calamity”?
• Have your thoughts on the meaning and purpose of life been affected?

We encourage our contestants to explore this issue in a way that is most meaningful to them, and to do so while making sure to avoid speculative narratives and political polarization.

• Deadline for submissions: March 1, 2021. Winners will be announced on May 31, 2021.
• Contest open to all writers worldwide
• Ideal word count to be between 1,500 and 2,500

Cash prizes

• 1st Place – $1,000
• 2nd Place – $500
• 3rd Place – $300
• Two Honorable Mentions – $150 each

Frequently Asked Questions

• THEME
• REFERENCES
• WORD COUNT
• STYLE
• PUBLISHING
• NUMBER OF ENTRY
• DISQUALIFICATION
• EVALUATION
• SUBMISSION
• DEADLINE
• WINNERS
• ELIGIBILITY

THEME

What qualifies a good essay?

An essay that you feel your heart rests more comfortably on. The more concise an essay, the more acceptable it is. Its authenticity and uniqueness, and how elaborately you put your theme into words so that others are inspired from it.

REFERENCES

Do we have to include references, bibliography, notes, etc. as in an academic journal?

The Fountain is not a journal. Thus, we do not expect a full scale reference list for all the information you provide. But, we encourage contributors to provide at least a reasonable number of references (not more than four or five) especially for the arguments borrowed from other sources, as it would make your work more reliable. If the kind of information you provide needs citation, please provide it; but essays with lengthy references are not preferred. Some reference and recommendations for further reading may help readers who are interested in the essay. Accuracy of data is expected in essays in which information provided needs sourcing. An essay based on personal experience does not require citation, and it is equally acceptable.

WORD COUNT

Does the word count limit include the bibliography or just the essay itself?

The Fountain is not a full-scale academic journal, so we expect authors to keep references to a maximum of four or five. Notes can be more. References and notes do not make a big change in word count which is advised to be between 1,500 and 2,500. A range is always necessary to be able to have an objective measure in terms of size.

STYLE

What kind of writing style do you expect? Can we use informal phrases? Is this essay supposed to be a personal opinion piece, or more of a scholarly supported article?

In writing style, we mainly seek consistency. We prefer the Chicago Manual of Style, but if you are more familiar with another style, that is also acceptable. Some informal usage can be OK in a certain essay, but not in another. It is basically the author’s call.

Would an essay in the short story genre qualify for the contest?

As long as your theme is skillfully woven through its structure, and if it upholds The Fountain’s values and principles, yes.

PUBLISHING

Are you going to publish submitted essays anywhere?

We might publish submissions in The Fountain, both the print and web editions, even if the essays did not win any prize. By submitting your essay to this contest, you agree that you give permission to The Fountain to publish it in any medium.

As the copyright holders before published, the authors have the right to submit their work elsewhere on condition that they notify The Fountain in advance.

NUMBER OF ENTRY

Can I submit more than one essay?

No. One entry per person.

DISQUALIFICATION

What makes an essay disqualified?

• Offensive and devotional essays—particularly essays that emphasize superiority of a specific worldview or derogating a specific worldview—will be disqualified. Essays that “propagate” a certain spiritual order, a religious denomination, a spiritual leader, or a political activist, etc. in a way that subordinates all other faiths and traditions are considered devotional and will be disqualified.
• Title is missing – Do not forget to put a title. Titles are important for readers and reviewers to see what lies in the center of your message. Missing title will disqualify your submission.

EVALUATION

Who will determine the winners? Can you explain more specifically what you are looking for in a winner?

The winners will be determined by our board who will decide according to the literary effectiveness of the essay in reflecting the philosophy behind the motto, richness in content, and authenticity.

All submitted essays will be evaluated using the following criteria.

1. Relevance to the contest theme (40 points)
2. Innovation & creativity (30 points)
3. Writing style and structure (30 points)

SUBMISSION

How am I going to submit my essay?

Submissions for this content are now over. Good luck!

DEADLINE

When is the last day for submissions?

March 1, 2021

WINNERS

When will the winners be announced?

May 31, 2021.

ELIGIBILITY

Who is eligible to participate in this contest?

There is no age limit or a condition to fulfill for entry. The contest is open to all who want to share his or her ideas with us.

Humans take up residence in all kinds of environments ranging from sprawling metropolises to some of the most remote corners of the globe that are largely devoid of our modern luxuries. Oftentimes though, we emigrate to other societies for a variety of reasons; curiosity, financial profit, for the sake of adventure, service, to spread one’s beliefs, or to learn about others. Richard Nelson, a white man that taught in one of Los Angeles’ toughest African American schools, is one of those people that left his home behind to learn more about himself and overcome his subconscious prejudices. His article “My White Experience in the Black Community” is an emotional and gripping memoir that can help all of us open our hearts to others.

In worst case scenarios, people flee from their homes to avoid persecution, enmity, exclusion, or even ethnic cleansing. Many Turks have had to flee their home country of Turkey, often via illegal and unsafe practices, with the hope of escaping a brutal dictatorship that no one wanted them to call Turkey their home. Zain Hussain recounts his emotional and life changing encounter with Turkish refugees on his volunteer trip to Greece.

Some of Earth’s most beautiful islands and oceans are home for other creatures, such as Pacific Golden Plovers and Loggerhead Sea Turtles. Despite lacking free will or methodology, they utilize a variety of complex systems to consistently find their way home even if it means travelling hundreds of miles across giant swaths of lands or water. These natural phenomena are astounding and still perplex scientists to this day.

Even the most microscopic creatures find homes for themselves, whether in our bodies or in the bodies of other animals. One such creature, though we would definitely consider it not welcome in our systems, is the trypanosome, a lethal parasite that is a scourge across much of Africa. Such parasites travel through a variety of hosts including worms, eggs, snails, birds, and flies to eventually end up within our bloodstreams.

Question: Is having bad opinion of others actually self-inflicting?

Answer: “When you hear a man say, ‘The people are ruined,’ he himself is the most ruined of them all.”[1] Since this blessed statement is a pithy one, it conveys many truths. One of the truths conveyed by this saying by Prophet Muhammad, peace be upon him, pertains to making false assumptions or having bad opinions about others. Vilifying others, even to the degree of declaring them to be ruined, almost always stems from such false assumptions. However, the noble Prophet points out that the one who makes such sinful statements is actually the most ruined one.

Those who idolize their ego seek others to blame

The underlying motive behind such invective is egotism, ego-centrism, and even narcissism. If a person is vilifying everybody and finding faults in them, it means that they are idolizing themselves unawares. A person devoid of positive thinking but fixed on negative thoughts can even use their false assumptions to criticize very important acts of worship by others, questioning their sincerity in their prayers.

Such a thought should be accosted by the Prophet’s warning, “Did you cleave his heart open to check it out?”[2] We cannot know anyone’s heart. A person who seems to neglectfully observe prayer may actually be observing it with deep feeling. Viewing others’ acts of worship with bias and assuming them to be sanctimonious is a terrible form of false assumption. Such a false assumption may cause a person to end up in utter spiritual loss. God Almighty forbids baseless suspicions, in a definite and clear fashion, with the following Divine decree: “O you who believe! Avoid much suspicion, for some suspicion is a grave sin (liable to God’s punishment); and do not spy (on one another…)” (al-Hujurat 49:12).

While considering others, it is always necessary to view them in a positive light, as far as there is a possible basis for it. Even if a person has only one aspect that allows positive thinking, one must still take it and avoid negative thinking. On the other hand, while viewing ourselves, we must be self-critical to the degree of worrying about the possibility of having spoilt our good deeds by showing off.

Someone who outwardly seems to have a weak connection with God, owing to poor observance of individual worship, can be someone who always speaks truthfully in interpersonal relations and never lies. We must interpret this attitude of theirs as a result of their God-consciousness and say, “Given that this person is so scrupulous about refraining from lying, then they must have a very strong relation with God.”

Similarly, imagine a person who is very vigilant against unlawful gain, does not even eat a forbidden morsel, and refuses to take an undeserved payment for a task they did not carry out. This person’s behaviors are so praiseworthy that one can only assume his or her special connection with the Divine.

Balance: think positively, but with caution

If we refrain from going to extremes but seek the ideal conduct on this matter, we must never disregard the following principle: for those people whose ups and downs we witness, we should still think positively, but with caution. If the person we view with positive thoughts occasionally strays from the line of uprightness, then they may not be a mature and perfect person, as we see them to be. In this respect, even if we entertain positive thoughts about that certain person, we should not fail to act cautiously about certain issues, such as giving them some vital responsibilities or entrusting them with very important tasks. However, we should know that even in such a case, we do not have the right to adopt statements that convey negative thoughts while giving an account of that person. We cannot say things like, “I do not have much trust in such and such person; they are not really trustworthy.”

While viewing others we should think that even the simplest deeds can be a means of salvation for them. We should overlook their faults and avoid speaking negatively about them. A particular example from the time of the noble Prophet provides important lessons to believers in this respect.

In the early period of the prohibition of alcohol, one Companion was caught drunk many times and was severely reprimanded. Once, he was brought to the presence of the Messenger of God, peace and blessings be upon him, and reprimanded for the same offense. One of those present reacted to him with words like, “May God curse you! What a bad person you are! How many times it has been, and you are still brought to his presence like this?”

Upon hearing this, the noble Prophet said, “Do not speak like this; do not help Satan against your brother with such words. I swear by God, he loves God and His Messenger very much!”[3] So we should constantly view others through this perspective of the Messenger of God, peace and blessings be upon him.

Positive thinking: a very beautiful form of worship

One must especially avoid making false assumptions when considering the volunteers devoted to serving for the sake of faith and the Qur’an—those who have a relationship with God, His Messenger, and the Qur’an. A believer must heed the following warning of the Messenger of God, peace and blessings be upon him:

“Whoever shames his brother for a sin, he shall not die until he (himself) commits it.”[4] In this respect, one should be fearful, shaking in anguish with the consideration, “I saw such negative things in certain persons, but what if others see such things in me, my spouse, or my children?”

A real believer must be careful with his thoughts about others, no matter who they are. A real believer must act cautiously. As it is known, tayaqquz, which means being ever-vigilant, is the first step of spiritual journeying. A believer must always walk on the path of God with open eyes, channel his thoughts in the positive way as much as possible, and must definitely not commit the sin of false assumption. In addition, the noble Prophet points to positive thinking as a lofty horizon, stating that, “Entertaining good thoughts stem from a person’s good worship.”[5]

Together with positive thinking we should not fail to act cautiously and build barriers against those who take delight in biting others like poisonous snakes and are continually trying to cause harm. However, acting cautiously in this respect should not stop you from praying to God to grant guidance to those who devise various conspiracies against you.

In the face of the mistreatment and oppressions you go through, God has granted you the possibility of a different preference. If you wish, it is possible for you to say, “My God, please vanquish them, shatter their alliances, bring their schemes to nothing, and let them fall into their own traps!” Saying all of these is your right, in accordance with the judgment of the verse, “If you have to respond to any wrong, respond (only) to the measure of the wrong done to you” (an-Nahl 16:126). If somebody is oppressing you, preparing different conspiracies against you, or setting traps against you, it will be your lawful right to make moves to reverse these. Together with that, the verse continues, “but if you endure patiently, it is indeed better for the patient…,” and states that even in terms of personal rights, it is better for you to show patience and not give up gentlemanliness.

Footnotes

[1] Sahih Muslim, Birr, 139; Sunan Abu Dawud, Adab, 77; Imam Malik, Al-Muwatta, Kalam, 2.

[2] Sahih al-Bukhari, Maghazi, 45; Sahih Muslim, Iman, 158.

[3] Sahih al-Bukhari, Hudud, 4-5; Abdurrazzaq, Al-Musannaf, 7/381, 9/246.

[4] Sunan at-Tirmidhi, Sifatu’l-Qiyamah, 53; Tabarani, Al-Mu’jam al-Awsat, 7/191.

[5] Sunan Abu Dawud, Adab, 81; Ahmad ibn Hanbal, Al-Musnad, 2:297.

This matter has two aspects; we are concerned with one aspect, while the other one is beyond our capacity. Regarding the aspect associated with us, service to revive ethical values is done only because it is ordered by God. Unless all these deeds—those that make our nights sleepless, ruin our comfort, restrain us from food and drink, tire our minds and bodies—are performed for the good pleasure of God, it means that we have been acting in vain. Having sincere intentions lies at the soul of all actions. Unless this soul exists, both the deeds we have done and the ones we shall do will bear no positive worth.

“O you who believe! Respond to God and to the Messenger when the Messenger calls you (in the Name of God) to that which gives you life.” (Al Anfal 8:24)

Yes, this is a matter of life-giving, that is, a revival and helping others revive. And this revival, as clearly stated in the above verse, is considered possible only by faith and by making it the essence of life. Our personal thoughts and desires should in no way interfere in our deeds performed for God’s good pleasure in order to reach “the rank of contentment.” This is important, for there is a fine balance here. For instance, the belief that an unfaithful person shall face perdition may cause some sensitive souls to feel resentment; but this is a judgment in which we have no say of. Likewise, it would also put our balance on the brink of collapse if we were to include our personal feelings and push hard on legitimate bounds, or contrarily conceive unnecessary limits even for some legitimate forms of relationship, say, in an effort to prevent sexual misbehavior. Therefore, it is significant to stay in line with what has been prescribed and be content with it especially at times when we think we could serve God’s good pleasure by other means; this is what we are accountable of.

The other aspect, mentioned previously as being beyond our capacity, imposing upon others our message. This is something really beyond our power and ability, and this is not something we are responsible of. Just as it is God who can make someone accept, it is also Him who can make them not accept. Just as we do not consider this to be within our own authority, we cannot claim the opposite to ourselves either. If our words are welcomed and people respond to our call, we should not associate this with our intelligence, knowledge or ability, as everything is a favor of God. By contrast, if we are not welcomed, we should question ourselves, check our senses, intentions, worship; continually engage in self-inspection, and never fall in despair. Throughout history, numerous great figures of logic and reasoning have come and gone, and they have only been followed by a handful of people. Again, many people of inspiration and blessings have passed away, after whom one or two followers may or may not have gone. Indeed, faith is a light which God turns on in the heart of His servant, and the decision to turn it on is only under His authority.

Bediuzzaman walked on a holy path, by the grace of God, throughout his life, and despite all his achievements he did not associate anything to himself. He always managed to restrain and throw aside his ego by saying, “God Almighty may and is able to glorify His religion even by a sinful slave; yes, you should regard yourself that sinful slave!” In the same way, he lived his life through a continuous self-inspection and self-reckoning, declaring “you can not be a recipient of these blessings, but a mere passage through which others can reach them!”

The following generations after him, however, have found themselves surrounded by pleasurable services already established and have started wondering what else they could do. Just then, one more time, God Almighty poured on them His blessings, and now, everything we can see around the world today is merely the works of His own action, made out of His own material. Thus the end result is an abundance of positive consequences that can even surpass the works of saints.

“All becomes easy when God manifests Himself;
Creates He the causes and bestows them in a moment.”

It is a clear fact that these good services cannot be run by people who go through ups and downs; some of us are so weak in character that we want to leave half way when faced with difficulty or feel depressed, but after we realize all other routes are no exit, we get back on track. Even though a group of people, a community, may receive great honors and rewards based on their sincerity and hard work, we should admit that God Almighty is the real agent behind all things. So, no one should blur these services by mixing with it some other thoughts, delusions, or future expectations. No one should exploit the results obtained from these services for his or her own benefit so that all these favors can become a means of salvation for them. However, this spring of benevolence that can meet even the spiritual and otherworldly needs of next generations, may possibly become useless if we spoil it by crediting the blessings granted to ourselves.

It is therefore necessary to practice self-introspection, hold ourselves to account for all of our actions, and do our best to maintain self-control. Each of these favors should trigger even more servanthood and prayer with even more deeply observed worship, turning each prostration to a gate of reunion, not willing to lift our heads even for a moment, knowing that each favor will multiply with our gratitude. We have to rethink our condition; if we are brushing aside over our prayers, if we are being dragged away by our lust, and if we are enjoying all the carnal pleasures of this life in its fullest sense, then we have already started spoiling these favors.

We can say that just as earth, air, water, and their constituents have an influence on the development of a plant, so do thoughts and intentions have an influence on the development of the ethical conduct and character in a person. As flowers flourish from seeds and birds hatch from eggs, lofty souls and perfect characters are nurtured by beautiful thoughts and pure intentions. Moreover, those who live as if they constantly breathe a heavenly atmosphere thanks to their noble thoughts and sincere intentions begin to send out the fragrance of the same climate around them in time. They turn their surroundings and other people’s hearts into gardens of Paradise. As for those possessed by ugly thoughts or evil intentions, they virtually cause people to drink poison even in heavenly atmospheres.

Good Opinion is a Form of Worship

Being constantly filled with considerations that are welcomed by the conscience and cherishing positive views about another person is termed as having a “good opinion” (husnu dhan) in religion. As a religious term, good opinion denotes good intention, positive thinking, and perception of the beautiful; this reflects a person’s inner purity and faithfulness. It is most becoming for a righteous believer to maintain good intentions and take everything from the positive when making evaluations about persons or events.

Holding negative thoughts about someone is called having an “ill-opinion” (sui dhan), and this is based on suspicion. God Almighty reveals the evil of suspicion about other people in the following verse:

O you who believe! Avoid much suspicion, for some suspicion is a grave sin (liable to God’s punishment); and do not spy (on one another), nor backbite (against one another). Would any of you love to eat the flesh of his dead brother? You would abhor it! Keep from disobedience to God in reverence for Him and piety. Surely God is One Who truly returns repentance with liberal forgiveness and additional reward, All-Compassionate (particularly towards His believing servants).

Likewise, God’s Messenger counseled against suspicion, since suspicion is the worst of lies. He also warned us against prying into others’ affairs, eavesdropping, feelings of rivalry or jealousy, rancor and turning our back against others; he counseled God’s servants to be brothers and sisters. He warned us against suspicion and all behavior that might harm brotherhood. In addition, God’s Messenger stated that a person’s having a good opinion of others is because that person is a good servant of God. The Prophet Muhammad considered sincere intentions, positive thoughts, and beautiful perspectives to be a sign of maturity in Islam, a deepening in faith, and soundness brought by living with the awareness of constantly being seen by God. The Prophet not only took an oath of allegiance from his Companions, he also received their promises about having good intentions toward all believers.

Said Nursi listed the four great spiritual handicaps, and he also mentioned the possession of an ill-opinion of others alongside hopelessness, self-pride, and vanity. He emphasized the importance of having good opinions. A person should not see all other people as superior to themselves, nor should they project the weakness or ugliness that is in their own person on others through suspicion or make the mistake of criticizing certain attitudes and acts of others without knowing the underlying reasons. At this point, I would like to mention a serious mistake related to the subject. Disapproving of certain attitudes of the early generations of Muslims who followed the Companions (salaf al-salihin) without knowing the wisdom behind is also an ill opinion. Ill opinion is one of the devil’s traps that harms society in terms of both material and spiritual life.

It is our duty to cherish good opinions and we must always think positively, particularly about believers. Imam Khadimi, the author of Bariqa, says that “even if you see a believer committing adultery, do not rush to make a judgment about him, wipe your eyes and say ‘My God, that person does not commit such an ugly deed, I must have seen wrong.’ Turn back and look again to make sure. If that is really him, then say ‘I have probably seen mistakenly again.’ One more time disbelieve your eyes, wipe them and look again. If you become certain that the person you have seen is the same person you thought, then say ‘There is no strength or power except with God Almighty’ and pray for that person: ‘O God, save him from this ugly state, and save me from falling into such a sin also’ and move away from there.” Although I do love Imam Khadimi and have deep respect for him, I find some excess in these words; we do not need to wipe our eyes and look back time and again and inquire into that deed. Because, we still have some doubt after the first look and that doubt can be the means for dismissing any negative thoughts about the other person. Inquiring into the matter further might serve to verify the negative possibility. Therefore, when we witness ugliness, we should immediately walk away without spying into the affair, identifying, or verifying it, before the unpleasant sights flow into our heart and take the form of a judgment. We should say “O God, grant guidance to your sinning servants, and forgive me,” and then forget what we have seen.

The person who has committed that sin may have fallen once but they may have then repented instantly, washing away his sins with tears, and he may have been forgiven. However, the person who witnessed the case and verified it through spying into it cannot help thinking about that ugly deed every time he remembers it and therefore cannot get rid of their mental contamination, unable to free themselves from the damage of ill-opinion.

Moreover, even though legal witnesses play a role in maintaining law and order in a society, there is no duty to reveal people’s vices in Islam. There is no such ethical rule that requires us to investigate the faults of others, to divulge them, or to embarrass these people. On the contrary, searching out faults and mistakes, divulging sins, and humiliating others are considered to be immoral in Islam. In this respect, even if a person has ten attributes of unbelief and only one sign of faith, we must keep as good an opinion of them as we can. That person is supposed to fear for himself and worry about his afterlife. However, we must never see him as a hypocrite. We need to remember the principle that being wrong in a good opinion is better than proving right an ill opinion, and we must act according to this. Naturally, we can be more cautious about whether we should give certain duties or responsibilities to people who have attributes of unbelief for the good of servitude on the way of God. We should remember the principle Said Nursi teaches us to adhere to when dealing with such people: “good opinion, non-reliance.” In order to let them have a share in the blessings of serving the faith, we can give them certain duties, but refrain from entrusting them with critical responsibilities. Thus, we will avoid serious mistakes and we will carry out the requirement of holding a positive opinion, thus allowing these people to rid themselves of ugly traits and to become sincere believers. Nevertheless, we should not forget that good opinion and trust are among the essential components of those who are devoted to the same cause and we should never fail to trust one another because of some piece of information that is not based on certain facts, or be misled by trivial reasons, suspicions, or the devil’s whisperings. We need to avoid over-generalizing the principle of “non-reliance.”

Avoid raising suspicion!

In addition, in the same way that it is essential to hold a good opinion of others, it is also a very important principle to refrain from behavior that might raise suspicion. Some people fail to avoid acts and conditions that might possibly lead to ugly thoughts about themselves arising in the minds of other people. They might sometimes present behavior that can be open to criticism in terms of their personal lives, businesses, or social relations. Thereby, these people trigger negative feelings and ugly considerations in some people who are prone to suspicion or ill-opinion. However, everybody should review their own condition and refrain from raising suspicion, while constantly maintaining a good opinion of others.

It is not possible to approve of situations which might lead to suspicion, particularly today; at the present time what is prevalent is a collective spiritual identity rather than spiritual individuality. The attitudes and behaviors of every Muslim can be ascribed to this spiritual identity and it can be generalized to all believers. Therefore, one of the prayers I consider to be very important is “My God, do not humiliate our brothers and sisters because of my attitudes and behaviors, do not let them be embarrassed because of my personal mistakes.” Nowadays, an unmannerly act by a single individual might cause all believers to lose credit. A person with inconsistent behavior can lead to negative aspects being attributed to all Muslims. In this respect, it is even more important to act in accordance with the warning of the Prophet and we should avoid those places that might leave us under suspicion. In the same way that we need to avoid such “slippery ground”, places that might leave us under the suspicion of potential sins, and to avoid situations that might trigger feelings that could lead to such sins, we should also keep away from the dangerous territory that might distance us from our essential values through the attraction of a single word, through eavesdropping, or spying on others. Likewise, we should avoid heedless behaviors that might raise suspicions about us and we should not let negative thoughts emerge. The following example will guide us in this issue:

One day, when God’s Messenger was at his habitual retreat in the mosque for the last ten days of Ramadan, his wife Safiyya visited him and asked for permission to go home after having stayed for a while. God’s Messenger, who was a paragon of kindness, came out to see off his respectable wife. At the moment, one or two Companions who were passing by, saw them and walked away. The Prophet Muhammad, the Prince of both worlds, stopped them immediately and said “Look, this is my wife Safiyya,” raising the veil of our mother Safiyya. Upon this, the Companions responded in humility, “God forbid! O Messenger of God, how can one ever expect an evil deed from you?” The Prophet replied as follows: “The devil continues to circulate through the blood vessels of people.”

As the devil does not leave us alone; he can whisper various suspicions and evil thoughts into our ears. He might lead even the most decent people to ill thoughts in various unexpected ways. So, one should try to maintain good opinions and avoid situations that might lead to ill opinion as much as possible.

The good opinion of God Almighty

On the other hand, while believers should always maintain good opinions about others, it is unthinkable for them to express discontentment that denotes an ill opinion of the Creator’s deeds. Above everything and everybody, a believer must hold a good opinion of God Almighty. As expressed in a hadith qudsi by the Prophet, God’s treatment of a servant depends on that person’s opinion of God. This reveals how important it is to cherish a good opinion of God, and how great a means to salvation this is.

As an example of how good opinions about the All-Merciful Lord are turned into a decree of forgiveness in the other world, the Prophet narrated the following event: a certain servant is called to account. Alongside his good deeds there are many sins. When both are weighed, it turns out that the scale of good deeds is lighter and the man deserves punishment. The condemned man is seized and is dragged toward punishment in a wretched condition. He keeps turning and looking back, as if he was expecting something. God orders the angels to ask him why he keeps looking back (this “looking back” should not be taken literally, it is unthinkable for God Almighty to be confined to a place or direction). The poor man says, “O God, my good opinion of You is not like this. Yes, I have brought along sins while others came with good deeds; but I have never lost my faith or trust in Your Mercy. It has been my hopeful expectation that You will treat me with Your Mercy and forgive me also.” These considerations and the man’s good opinion of God Almighty opened a door to his salvation. Consequently, the man gladly heard the divine order to be taken to Paradise. In a similar way, after Abu Sahl had passed away to the realm of eternity, certain people saw him in their dreams, and he told them that he was enjoying indescribable blessings. They asked him, “O master, how have you been able to attain this exalted rank?” Abu Sahl answered “Thanks to the good opinion I cherished about my God.”

As a matter of fact, a believer should always maintain a good opinion about God Almighty in every phase of their life, and they should constantly live with this hope. They should say, “I may be a sinner, and I am hung by a thread to Him. Therefore I might slip and fall at any moment. However, He forgives the sins of His servants, and is All-Compassionate, particularly toward His believing servants (Ghafur and Rahim). I have firm belief that His Immense Forgiveness will include me as well,” and cherish the hope of being forgiven. Nevertheless, this good opinion and hope for forgiveness should not lead one to commit more sins. A sincere believer is supposed to avoid sins like they avoid poisonous creatures. Even if they were to commit a sin, they should immediately take refuge in repentance, and ask forgiveness with the hope of being pardoned. A very delicate balance is concerned in this issue; a fine balance exists between refraining from sins and not giving in to hopelessness after a temporary lapse, since hopelessness is a greater danger in comparison to a sin. Saying “There is no more hope for me” and totally giving up, indulging in the swamp of sins, and finally being seized by pessimism, finally committing suicide is a greater transgression than the sins which lead to such a state. No matter in what condition a person finds themselves in, given that we are servants of the All-Merciful God who reveals His attributes of Mercy and Compassion in the Qur’an, Who even addresses the people who waste their lives as “My” servants, then why should we be hopeless? Actually, one should be able to say “it is unbecoming to commit sins before the great Compassion of my Creator. Then how can I dare to commit transgressions again!” Therefore, one should not give in or become hopeless. Particularly in old age and at the moment of death one should even more enthusiastically take refuge in hope and be filled with beautiful considerations while returning to God. Similarly, God’s Messenger warned us against dying without a good opinion of God Almighty.

Moreover, we should not restrict our understanding of the hadith about our opinion of God and His treatment of us; we need to evaluate this hadith from a broader perspective. It really is an expression of good opinion to say “I have an All-Merciful Lord who makes me happy with His various blessings, guides me to righteousness, Who forgives my lapses, and pardons my sins.” However, there is the belief that everything that happens in our lives has been arranged for our own good (e.g. an illness is seemingly bad, but it can be a means of blessings for our afterlife if we abandon being patient and thankful) and that everything in life is tailor-made just for us. Our good opinion about our Lord depends on the existence of this belief. If God Almighty wills, He exiles us, puts us to another test, puts another person to prison… but no matter what He does, it is always for our benefit. Each case is meant to direct us, to guide us to a certain destination and help us to reach eternal bliss. From the worship for which we are responsible – such as the daily prayers, fasting, Hajj, and alms of zakat-to the apparent troubles and misfortunes, everything we become and everything we are subjected to is planned for our advantage. Having sincere faith in this truth is the peak of our good opinion of God Almighty.

To conclude, good intentions, positive thinking, and perceiving the beautiful are signs of a person’s purity of heart and the immensity of their conscience. If a person starts to judge others, no one will be left behind. If we do not hold on to good opinions from the beginning, we cannot help but judge everybody and everything. Therefore, when an individual is performing self-criticism-given that they do not give in to hopelessness-they should be harsh. But when other people are concerned they should hold on to good opinions. We must remember that it is better to be mistaken in a good opinion than being proven right with a negative opinion.

People of heart are monuments of humility and modesty who are devoted to a spiritual life, determined to stay away from all the material and spiritual dirt, always vigilant to corporeal desires of the body, and ready to struggle with such evils as hatred, resentment, greed, jealousy, selfishness and lust. They always endeavor to give what is right the highest esteem, to convey to others what they feel about this world, as well as the next, and they are always patient and cautious. People of faith and action who, rather than talking and making noise, live as they believe, present an exemplary personality for others. Such people move on, never pausing, teaching those who are walking toward God how to do so. Inside, they have a pyre that can never be extinguished. Yet, in order not to disclose this painful burning inside, such people never complain to others. As such, they are constantly emitting heat to the spirits of those who seek shelter in them.

A longing for the transcendent realms is evident in the eyes of people of heart. Dedicated to the consent of God, they are such people of progress and of struggle with distances that they run like a purebred Arabian steed until they reach their Beloved One, without expecting, in the meantime, anything in return.

People of heart are such sincere adherents of the truth that all they think of is to stabilize the justice on earth and they are willing, when it comes to His consent, to give up their own desires and wishes. They open their hearts to everyone, welcoming them affectionately, and appearing as an angel of preservation in society. Regarding their deeds and attitudes, they try to be compatible with everybody, they try to avoid vicious competition with others, and they avoid resentment. Even though such people make choices from time to time in favor of their convictions, beliefs, methods and ways, they do not compete with others. On the contrary, they love all who serve in the name of their religion; they love their country and their ideals. Furthermore, they give generously to other people in pursuit of positive activities and they try to show as much respect as possible to the philosophy and ideas that other people adopt.

Along with such endeavors and activities, people of heart who are seeking ways to incur His help also give utmost importance to God’s aid and assistance. They pay particular attention to union and solidarity, which are considered a means of God’s aid. They are ready, wholeheartedly, to cooperate with anybody who is on the straight path. Moreover, for such an understanding of union, they, in spite of themselves, follow a path. Believing that union incurs mercy, and dissension and disunion lead nowhere, such people do their best to gain the help and good will of all, ever receptive to showers of Divine aid.

People of heart are lovers of God, and devoted seekers of God’s consent. They connect their deeds to His pleasure, regardless of the circumstances. They display great ambition to please Him, and are willing for the sake of this purpose to use or abandon all that they possess-of this world or not. There is never any room in the realm of their thoughts for unpleasant expressions like “I did it,” “I succeeded,” or “I managed it.” Such people take pleasure in the fulfillment of the tasks of others, as if they had carried such actions out themselves, they take the same amount of pleasure in such achievements as if it were their own and they follow humbly after these people, leaving also the honor and the title of leading to them. What is more, as they consider others to be more eligible and successful in serving religion and humanity, they provide other people with more comfortable facilities, and, taking a step back, continue in their service as an “ordinary person.”

People of heart are too busy fighting their selves and their misdemeanors to be interested in the misdeeds of others. In contrast, they set an example to others of what a good person should be, leading others to attain higher horizons. They turn a blind eye to what other people may do wrong. Responding with a smile to those who have displayed negative attitudes, such people nullify bad behavior with kindness, not thinking to hurt anybody, even when they have been hurt over and over again.

For the man of heart, a soldier of the reality that has been devoted to gaining God’s good pleasure with feelings, ideas and deeds, the first priority is to lead a life based on perfect faith and equipped with sincerity. Thus, it is unlikely that such a person will be dissuaded from reaching their goal, even if they were offered the heavens in addition to the world.

People of heart never compete with those who bear the same ideals and who walk on the same path, nor do they envy them. In contrast, they complete what has been left incomplete by others, and, when interacting with other people, they treat them as if they were as closely connected as organs of the same body. With a complete understanding of renunciation, pushing their counterparts into the limelight, in every earthly as well as unearthly matter, they withdraw to the background. They act as spokespersons for the accomplishments of others, applauding them and welcoming their achievements with the same joy that they feel on a festival.

Relying to a great extent on method and manner, people of heart conduct all of their acts in accordance with their nature. They try, however, to remain respectful to the acts and thoughts of others. They are able to live harmoniously and to share, developing common projects. They struggle to replace the word “I” with the word “we.” Above all, they sacrifice their happiness for that of others. In so doing, they never expect any appreciation or respect from anyone. They even think that such expectations are a form of moral corruption and, thus, they avoid appearing in the limelight, they avoid fame and fortune, much as they would a snake or a scorpion, hoping only to be soon forgotten.

People of heart do not violate the rights of any other people, nor do they seek revenge. Even in the most critical circumstances, they tend to behave calmly, and do whatever a person of heart should do to the utmost. They always reply to evil acts with kindness, and, considering badness to be a characteristic of evil, treating those who have harmed them as monuments of virtue.

People of heart lead a life illuminated by the light of the Qur’an and the Sunna, and also within the framework of the consciousness of taqwa (piety), blessing, and sainthood. They are on constant guard against feelings of egoism, pride, fame, etc., feelings which kill the heart. The glories performed by such people are attributed to the Real Owner, saying, “All is from Him.” With those things that depend on will power, they avoid uttering “I,” instead taking refuge in “We.”

People of heart are afraid of no one. No single event can send them into a panic. “Relying on God, he works hard, expecting the rest from His aid,” sums up their character, and they never break their promise.

People of heart never lose their temper with anybody, nor are they offended by those whose hearts are attached to God. When they see any of their brothers or sisters-in-religion doing wrong, they do not abandon them. In order to avoid embarrassment they do not make any wrong-doing publicly or personally known, either. On the contrary, they blame and question themselves for witnessing any immoral act.

People of heart avoid commenting on the attitudes of believers that are apt to be interpreted differently. They think positively of what they see and hear and never perceive such actions as being negative.

In every act and deed, people of heart keep in mind that here, this world, is not a place of reward, but rather one of service. Accordingly, they perform the duties that they are responsible for in strict discipline, regarding it as being discourteous to God to be concerned about the consequences. They consider it a priority to perform actions in the name of God and with God’s consent in order to serve the religion, belief, and humankind, and however great their achievements may be, they attribute all to God, without thinking about taking a personal share for themselves.

The destruction of order cannot leave people of heart in despair, nor does the opposition of other people disturb them. “This world is not a place for conflicts or rows, but one for endurance,” they say, and patiently clench their teeth. They seek ways out of any situation that they may find themselves in, not losing hope even at the most critical of times, and they are constantly producing with adamant perseverance multifarious strategies. Today, when we find that human values are despised, when there are cracks appearing in religious thinking, when every place resounds with the disturbance caused by the carefree ones, we need people of heart as much as we need air to breathe and water to drink.

Obesity is harmful to infants as well as adults. Obesity during infancy may, in later life, cause such diseases as arteriosclerosis and the other ailments which often accompany it. Arteriosclerosis in adults is a factor in high blood pressure or hypertension, and in certain diseases of the heart eyes and kidneys. Obesity can also lead to diabetes.

There is a good deal in classical Islamic sources on the subjects of over-eating and obesity. The Qur’anic verses. Eat and drink but not to excess (7.32), and Do not cast yourselves into destruction by your own hands (2.195), may be mentioned (besides their other meanings) as Divine warnings against transgressing the limits in eating and drinking and doing harm to ourselves because of carelessness. All ibn al-Husayn ibn al-Wafid said. God put all medicine into half of one verse [of the Qur’an] when He said: Eat and drink but not to excess.’ The Prophet, upon him be peace and blessings, also drew attention to obesity and over-eating. For example, as recorded by al-Haythami, on seeing a fat man, he said: If you did not have a paunch, it would be better for you. He also said: Overeating does not go with good health. The criterion established by Islam, and reiterated by the Prophet, is: The middle way [avoiding extremes] is the best in every affair.

Among other sayings of the Prophet which warn against the dangers of overeating and obesity are:

Avoid filling the stomach with food and drink. Overeating exhausts the body and causes illnesses. Follow a middle way in eating and drinking as this improves the body. God does not love fat bodies.

The son of Adam [i.e. man] fills no container worse than his stomach. Let him have just a few mouthfuls to strengthen the limbs.

One third of the stomach is for food, one third for drink, and one third for air.¹

The following saying uttered in relation to the spiritual harm caused by over-eating, can also be read in relation to heart diseases arising from overeating:

Do not kill your hearts by eating and drinking too much. For the heart is like a sown field: over-irrigation causes the seed to rot.²

‘Ali, the fourth Caliph, said:

Having suet is a disease. He also said: Fullness causes heart spasms.³

‘Umar, the second Caliph, said: Avoid getting a pot-belly, for it spoils the body, causes diseases, and makes doing the prayer tiring. And avoid all excess, for God hates a learned man who is fat.⁴

Harith ibn Khalada, the physician of the Arabs, was once asked: What is the best medicine? He replied: ‘Necessity- that is, hunger.’ When asked what the disease was, he said:

‘The entry of food upon food.’

lbn Sina, the renowned Muslim physician and philosopher, said: ‘Never have a meal until the one before it has been digested.’ He also advised against excessive salt and fatty meat. His list of food for dieting mostly included vegetables. The prescription is much the same today.

The Prophet, upon him be peace and blessings, also drew attention to obesity and over-eating. For example, as recorded by al-Haythami, on seeing a fat man, he said: If you did not have a paunch, it would be better for you. He also said: Overeating does not go with good health. The criterion established by Islam, and reiterated by the Prophet, is: The middle way [avoiding extremes] is the best in every affair.

The Prophet declared:

Avoid filling the stomach with food and drink. Overeating exhausts the body and causes illnesses. Follow a middle way in eating and drinking as this improves the body. God does not love fat bodies.
The son of Adam [i.e. man] fills no container worse than his stomach. Let him have just a few mouthfuls to strengthen the limbs.
One third of the stomach is for food, one third for drink, and one third for air.¹
The following saying uttered in relation to the spiritual harm caused by over-eating, can also be read in relation to heart diseases arising from overeating:
Do not kill your hearts by eating and drinking too much. For the heart is like a sown field: over-irrigation causes the seed to rot.

Contrary to some popular superstitions, fat babies are not healthy babies. On the contrary, over-eating is also harmful for children. Children fed on starchy foods without the necessary amount of vitamin D are susceptible to rickets (rachitism). Ibn Sina advised the same nine centuries ago: ‘Avoid giving babies too much food. Over-nutrition of babies causes their urine to be light-coloured’. The fact that a baby goes on suckling does not always mean that the baby is hungry; sometimes suckling is just a reflex action. Dark-coloured urine in babies indicates undernutrition; while a light colour is symptomatic of overnutrition.

Ibn Sina was of the opinion that over-feeding provokes eclampsia (convulsions) in babies. Anther Muslim physician, Abu Bakr al-Razi, also pointed to this link. He said that some infantile convulsions can abate after proper regular nutrition. lbn Sina and al-Razi may have been referring to the kind of eclampsia caused by rickets emerging as a result of obesity: in the syndromes named after Frohlich and Martin-Albright obesity is accompanied by eclampsia.

Ibn Khaldun, a Muslim sociologist and historian famous for his Muqaddima, also mentioned that over-eating causes many diseases. He said: ‘Know that hunger is better for health than eating too much. Even if we cannot remain hungry, eating less is good. Eating less is better for the development of body and mind.’⁵

Other Muslim physicians such as Haji Pasha and Hafiz Hasan Effendi also wrote that giving babies too much milk was harmful for their health. It is now a well-established fact that feeding babies too much milk causes obesity.

Advice on eating and drinking

There are many sayings of the Prophet Muhammad, upon him be peace and blessing, on medicine. They encompass a great variety of subjects including eating and drinking and the mention of certain kinds of food particularly useful for health. In later centuries Muslim scholars collected these sayings, usually under the title of Tibb al-Nabawi. The collections of lbn Qayyim al-Jawziyya, Jalal al-Din al-Suyuti and Abu Nu’aym are among the most famous.

Jalal al-Din al-Suyuti (d.1505), one of the greatest scholars of the Muslim Middle Ages, recommended eating cold foods in summer and hot ones in winter. Hot food should be preferred with cold, sweet with sour, fat with salt and acid with fat. Variety of foods excites the constitution; it is best to eat with relish and enjoyment. Having the same food several times one after the other and eating hurriedly causes loss of appetite and laziness. Eating a second meal without fully digesting the first is harmful. Al-Suyuti also wrote that one should avoid food and drink that has been left uncovered. The Prophet, upon him be peace and blessing, commanded this: Cover your containers and stop up the mouths of your water bottles.

The Prophet disapproved eating food while it is too hot. He never used to blow on his food or drink, or breathe into a container. He also forbade eating lying down.

Taking a walk after eating a meal or doing the prayer is beneficial, specially for the digestive process. The Prophet said: Digest your food with the Name of God and with doing a prayer. And do not go to sleep immediately after eating as this will make you constipated.

The hands should be washed alter as well as before eating. One whose stomach is over-stuffed with food cannot think clearly or wisely. The less a man eats, the less he drinks; and the less he drinks, the less he sleeps; and the less he sleeps, the better he will be in old age. The body of a man over-filled food will be badly nourished, his self will be in a bad state, and his heart will grow hard. Therefore one should avoid too much food as it poisons the heart and slows down the limbs of the body in fulfilling one’s responsibilities toward God. One should also avoid drinking very cold water, for it is harmful to the respiratory system, specially after a hot meal, or after sweet food, or after a hot bath.

The Prophet, upon him be peace and blessing, forbade drinking water at a single gulp. Anas ibn Malik transmitted the tradition that the Prophet used to drink with three pauses and, at each pause, remove his mouth from the container.

Healthy exercise

Moderate exercise is a most effective means of preserving good health. It warms the organs, helps dissolution of waste products, and makes the body light and active. The best time for exercise which does not over-tire the body or make it red. When sweating begins, exercise should be stopped. The type of exercise which increases sweating is not ‘moderate’ but ‘heavy’.

The body’s organs are strengthened and made more vigorous by regular exercise. The same applies to the inner faculties. One who wishes, for example, to improve his memory will improve it by memorizing. There is a specific exercise proper to every organ.

The Prophet, upon him be peace and blessing, advised a form of exercise which is good for our bodies and our hearts when he said: Travel, for you will grow healthy. He also said: Fasting brings health.

Sleep

According to al-Suyuti, the best time to go to sleep is after food has been digested. Over-sleeping is bad for the health; and sleeping face down is forbidden. Sleeping during the hour following sunrise and before sunset is bad for one: it may lead to ailments and indolence. However, a short sleep in the middle of the day is useful for the health and helps one to rise for prayer during the night.

The Prophet, upon him be peace and blessing, used to sleep on his side, facing the qibla (the Ka’ba in Makka). And it is better o go to sleep in a state of wudu.

References

1. The narrations can be found in Tanbih al-Ghafilin by Abu’I Leys al-Samarkandi, (Turkish translation), p. 799, and, lhya Ulum al-Din by Imam Ghazali (Turkish trans.) Vol. 3, p. 186.
2. al-Ghazali, ibid., 3.186.
3. Celal Yildirim, Asrin Kuran Tefsiri, Izmir, :1987, 1.478.
4. Imam Dhahabi, Sifa Demetleri, Istanbul, 21.
5. I. Haldun, Muqaddima (Turkish trans.), Ank. 1977, 1.232.

What should I ask of God so that I shall have asked for all things?

Three things: health and prosperity with contentment.

To whom should I entrust a task?

To those who deserve that task.

In whom can I place my trust?

An intimate friend who is not jealous.

What is the most fitting thing in every area of my life?

Study and prayer when you are young and prayer to God when you get old so that you become a good example to the young.

What speech diminishes one’s value in the eyes of others?

Speaking of one’s own excellence.

How can I remove myself from relationships with those who don’t conduct themselves properly?

Three ways: visit them at infrequent intervals; ask less after their well-being; do not expect any favour from them.

Does the outcome of something depend on deeds done or destiny?

Destiny depends on deeds done. (Knowledge depends on the thing studied.)

What is fitting for the young and what for the old?

For the young courage and a sense of shame; for the old knowledge and a sense of dignity.

To whom is greatness suited and who can be called great?

One who differentiates between good and evil, and delegates work to the most appropriate person.

Whom should we avoid in order to achieve peace of mind?

Sycophants and people given to show.

Who is generous?

One who gives and derives contentment from giving.

What is more important to human beings than life?

Three things: educating one’s own character, having a clear belief in religion, and making oneself safe from the one’s enemies by taking positive action against cruelty of them.

What is that which people long for but cannot wholly achieve?

Three things: health, happiness and an intimate friend who would give his/her life for you.

Which is better to do a good deed or to avoid doing evil ones?

To avoid evil is the doorway to doing good.

Is there a good deed that comes to he regarded as shameful over time?

Doing someone a favour than reminding them that you have done it.

What quality best adorns knowledge?

Truthfulness.

What is the sign of daring?

To forgive when you have the power to take revenge on someone.

Who has no cause of shame?

The All-Mighty, God.

What sort of work is suited to an intelligent person?

The work that prevents him from doing wicked things.

Which is the most harmful human fault?

A cause of shame of which a person is unaware.

Which moments in life are wasted completely?

When a person can do a favour for someone but doesn’t do it.

Which commandments shouldn’t be despised?

Four commandments; firstly those of God, secondly those of parents, thirdly those of wise people, and finally those of sovereigns.

Which seed is sown in one place but harvested in two?

A service done for the wise and learned; because we can benefit from it in this world and hereafter from God.

What is the best thing in life?

Being comfortable in mind and feeling safe.

What is worse than death?

Fear of poverty and destitution.

What thing is the best and the most beautiful in its outcome?

Seeking the pleasure of the All-Mighty, God.

Which things des fray humanity?

Four things: the meanness of elders, the arrogance of wise men, the immodesty of women and the lies of men.

What causes a wise man : works to he wasted?

Praising cruel men.

What tools do we need to prosper in this world?

Knowledge, dexterity and humanity.

What precautions can we take to avoid needing a doctor’s care?

Eating little, sleeping little, speaking little and not having contact with everyone.

Who is wiser?

A person who speaks less, and listens more, and has a wide knowledge.

Why does the inferiority complex exist?

Because people are jealous of others’ possessions.

What is the reason for greed?

Indolence and sedition.

How is a good reputation acquired?

By hastening to do good works.

How can a ruler achieve greatness?

By being prompt in his works.

What is the best course of action?

To reap the rewards after death you should be modest without being under an obligation to anyone;, in this world, you should be generous without taking any profit.

What is the worst cow-se of action in this world?

Two things; the cruelty of governors and the meanness of the wealthy.

What is true modesty?

To be cheerful, to sit below one’s friends and not being hypocritical.

From whom should we take advice?

Those who treat religion with sincerity, who associate with sincere people and who are wise in judgement.

What kind of advisors does a leader need the most?

Wise ones.

Who is better in this world?

Someone who works with generosity and who speaks the truth.

What can I do to prevent loneliness whilst away from home?

Do not give cause for accusation, do not offend anybody, and keep your moral integrity.

What respect should be shown the old by the young?

The young should keep the secrets of the old, should keep company with the old, and should not favour one above another.

Which things benefit from prayer?

Three things: the body, the tongue, and the heart.

What are their benefits?

The body’s benefit is a deed, the tongue’s is recitation and mention of the attributes of God, and the heart’s is reflection.

What are the attributes of a good person?

To cover up others’ faults and forget them, mention them anywhere.

How does a favour become perfect?

Through generosity that is unconditional, done or given without approval of oneself.

What things can make life easier?

Three things: first, not pushing things to their extremes; second, being patient; third, not desiring too much (i.e. being moderate in your desires).

What are the conditions of wanting something from someone?

Find someone who has sound morals, and objects of desire should be confined to your sphere.

What are the essentials required by everyone?

Three things: a wise person’s advice for a sensible person, strategy and path for a soldier however strong, prayer for a pious man.

What qualities will help you to be liked by others?

Two things: not being cruel in human relationships and not injuring others with your words.

What should the functions of our possessions be?

To compensate others for wrongs we have done them, to support our parents, to improve our chances for the next life (to gain experience for the next life), to make the poor rich, to make friends out of enemies, and to help our friends and enemies.

What things can be helpful to the human body though not eaten?

Soft and white clothes, pleasant smells, gazing at water and greenery, seeing friends when healthy, walking about in vineyards and gardens, visiting scholars whether they are dead or alive, bathing in want water and avoiding chatter and gossip. 

This is taken from the Pendnama often attributed to Ibn Sina, and here translated from Dr Muhammad Debir Siyaki’s Numune-i Nesrha-i Dila viz-u Amuzende-i Fars Teheran, 1348 AH. (The emperor referred to is the Persian Anusherwan, his counsellor Buzurcmihr.)