The blessings of God sometimes come as a consequence of our deliberate actions, while at other times, they appear beyond our will—as blessings we are compelled to experience (jabr-i lutfi [1]). For example, you may find yourself involuntarily directed down a certain path. This path may be challenging, and despite initially lacking intent or choice, you may feel obliged to carry out certain actions. Yet, upon later reflection, you might realize that these unplanned experiences brought significant benefits. Such blessings can be imperceptible at first. Even great figures may occasionally encounter this, as it’s a condition that can happen to anyone.

There are moments when a person encounters severe trials and feels utterly crushed under the weight of hardship, to the point that their life is turned upside down. The pain and suffering they endure can shock them, initially obscuring the Divine blessings embedded in these hardships. However, as they begin to recover from the shock, examine events from multiple perspectives, and evaluate them as a whole, they gradually come to recognize the blessings that arise from these challenges.

Allow me to share a personal example. Years ago, when I was a teacher at a school, there were individuals who could not tolerate my presence there. They made things quite difficult for me, eventually forcing me to leave. This place was very dear to me in terms of education and upbringing—it felt like a first love. My heart was deeply connected to it, and I took great pleasure in engaging with the students and teaching them. Although they were young, I valued them highly and took special care in their development. Yet, certain members of the school’s board could not bear even this, and their envy led them to resentment. Ultimately, I was compelled to leave with a heavy heart and deep sorrow. Unfortunately, envy can sometimes drive people to acts of malice that even disbelief would not cause. We see many examples of this in today’s world.

As I mentioned, leaving that school was initially very painful for me. For a long time, it lingered as an ache in my heart. However, in time, with the establishment of new institutions, we reached far more students, and our efforts expanded significantly. Had I remained at that school, our work would likely have been confined to a narrow, limited scope. Although my own desire was to stay, God’s plan was different. My departure became, in a way, a blessing imposed upon me (jabr-i lutfi). Indeed, as the Qur’an states, sometimes there is good in events that we find displeasing, both in ways we understand and in ways beyond our comprehension [2]. Who knows what great blessings may be hidden within the painful events we witness today?

We view all calamities and adversities as tests, while also acknowledging that they may serve as “compassionate reminders” [3] of our own shortcomings—whether failing to make the best use of past blessings, neglecting the duties of our role, or falling short in our understanding and conviction of God’s Oneness. For this reason, we engage in sincere self-reflection, turn to God with renewed faith, and seek forgiveness for our mistakes.

We should remember that even the difficult events we experience may ultimately serve as compelled blessings. If we can face such adversities with patience and acceptance, fulfilling the test’s requirements, we hope from God that they will elevate us to a better place than where we began. We view these challenges as crossing a river, climbing a hill, navigating a rough path, or passing over a bridge. In so doing, we wait expectantly for God’s blessings. While the events are still fresh, we may not fully perceive their significance. Yet once the hardships have passed, as we look back, we come to appreciate the gains, grasping the meanings and wisdom behind what we went through. We then understand how God’s act of scattering us across the world and making our voices heard was indeed a compelled blessing, and we feel grateful to Him.

As believers, we carry a significant duty: to convey the truths to those in need around the world, to seek awakened hearts that will find true fulfillment in these teachings, and to share the beautiful values passed down from our predecessors. If, through negligence, we fail to fulfill this duty deliberately, God may guide us to this path involuntarily, scattering us like seeds across the world—even through states of hardship and suffering. By sharing our experiences of oppression and victimization, we draw attention to ourselves, arousing the sympathy and compassion of others, forming friendships that might have been difficult to establish under normal circumstances.

We have already witnessed many examples of this. People from various religions, nations, and cultures have extended their wings of protection to those seeking refuge. They not only shared in their pain but also guided and supported them as they settled into new lands. Some even offered a corner of their homes. This is because God created humans noble. Those who are aware of their innate dignity and live accordingly will open their hearts to those subjected to inhumane treatment. They feel compassion and offer help to those forced to leave their country, leaving behind loved ones and possessions. If unjust treatment, oppression, or victimhood is conveyed effectively and used thoughtfully, it can open doors, forge friendships, and create new opportunities for dialogue that were previously unimaginable. These, too, are Divine blessings we could not have foreseen from the beginning.

It is crucial that such relationships develop naturally, following their own course. These initial small steps can lead to significant outcomes, allowing others to observe and understand us on a spiritual level. If we uphold our values through conduct and example, prejudices will gradually fade, and the hostility in people’s hearts will diminish. These are meaningful steps forward. If these relationships are maintained with dignity and friendships become lasting, the barriers and walls between us will gradually disappear. People will have the opportunity to understand and learn about one another through direct interactions.

In short, the compelled blessings of God will lead to such beautiful outcomes that, even if you were to compose the most perfect epics like the poet Firdausi or express your points in the most eloquent way, you would not achieve such profound influence.

Notes

1. Jabr-i lutfi: Compelled blessings or merciful compulsion, referring to blessings generously bestowed by the Almighty upon a person without their will or choice.
2. Surah al-Baqarah (2:216): “Perhaps you dislike something which is good for you and like something which is bad for you. Allah knows and you do not know.”
3. The term “compassionate reminder” (or “slap of compassion”) refers to a hardship or challenge that serves as a corrective response to one’s mistakes or shortcomings, especially in areas of spiritual commitment. Though difficult, this Divinely intended reminder aims to guide a person back towards sincerity, loyalty, and devotion to God. With an underlying purpose to foster spiritual growth, it holds hidden blessings that encourage a deeper connection with the Divine and personal transformation.

When I visited Thailand years ago, I had the pleasure of tasting about 20 different types of exotic, tropical fruits like pineapple and mango, some of which were first in my life. Each had a unique color, shape, smell, and taste. It occurred to me then that there were plants and fruits in places that we would never visit in our lifetimes and we would never have the chance to taste or smell them, but our tongue was still capable of tasting, smelling, and getting pleasure out of every one of them.

Take the orange for instance. Since it is more easily available and not as exotic as other fruits, we may incline to underestimate it; but in fact it is one of the countless bounties we are blessed with. There are currently over 600 known different types of oranges and they serve as a rich source of vitamin C that helps enhance our body’s resistance against illnesses such as the common cold. Therefore, our need for this vitamin increases particularly in the winter. With a beautiful color and smell, oranges contain a plethora of beneficial minerals such as thiamine, and vitamins such as vitamin A [1]. Vitamin C, another vitamin richly found in oranges, is an excellent antioxidant substance that fights carcinogenic free radicals. It is also essential for the protection of skin health. Oranges are also good sources of fibers and potassium that are crucial for heart health. Potassium lowers the risk of high blood pressure. Fibrous content of oranges helps to prevent diabetes development [2].

This fruit is only one of so many blessings that we are unable to count. For us to be able to appreciate these blessings we need to see, taste, feel, smell, and digest them, each of which is another reason to be grateful.

Seeing

We have to see and like the appearance of a food first before deciding to eat it, don’t we? We do not want to eat it if we feel disgusted from the way it looks. Our eyes are windows unto life so that we can see and observe the great book of the universe which is filled with miraculous works of art and get to know the divine names and attributes that manifest on them.

“Indeed, the Compassionate Provider, in order to give to them provision in more generous measure has created each of man’s subtle capacities – eye and ear, heart, imagination, and intellect – in the form of a key to His treasury of mercy. For example, the eye is a key to the treasury containing such precious jewels as the fairness and beauty to be seen on the face of the universe, and the same holds true of all the others mentioned; they all benefit through faith.” [3]

Everything – from fruits and vegetables to the eggs served by the chicken and the honey put together by bees – is created subtly and packaged in a way to appeal to our eyes in unique and protective enclosures.

Appetite

We have to have appetite so that we develop a desire to eat food. This desire is a capacity encoded into our being so we can enjoy good food and feel aversion for certain things.

“Appetite and desire for sustenance are a sort of innate or instinctive thanks.” [4]

Consuming sustenance with appetite is a way of expressing our thankfulness to the One who provides them for us, for we have appetite for the things we are appreciative of. If we do not have any appetite then we would have no desire to eat even the most delicious food. This is sometimes the case when we are ill and refuse to eat even our most favorite dishes. But think of our commonplace orange again. Like other fruits and vegetables, the orange is created with a shape or allure that will whet our appetite. God has placed sustenance at the very center of His workings in the world of living beings and guides us to this sustenance through the urges of appetite. His servants, on the other hand, are supposed to respond to these blessings with remembrance, reflection, and thankfulness.

Touching

For us to be able to taste and eat an orange, we first have to hold it in our hands. For an action as apparently simple as touching or holding anything, what “we” have to do is only to exhibit willingness to do so. Most of the processes in our bodies occur beyond our control. The joints in our fingers, the size of our hands, and the design of our arms meet our needs in the best way.

It may be an ordinary act for us to move our hands and finger joints with the help of the muscles wrapped around our bonds and triggered into action with electric signals coming through nerve cells. However, when we contemplate on all of these processes we come to the conclusion that they are not casual at all:

“Yes, we see for instance that the members and bodily systems of a fly or human being, and even the cells of the body and red and white corpuscles in the blood, are placed with so sensitive a balance and fine a measure, and they are so fitting and suitable for each other, and their mutual proportion with the other members of the body is so orderly, and they are in such harmony with them, that it is in no way possible that one lacking infinite knowledge could have given them those situations.” [5]

Smelling

The Prophet Muhammad (pbuh) likens believers who read the divine revelation to an orange “whose fragrance is sweet and whose taste is sweet” and those believers who don’t recite are like a date fruit, which tastes sweet, but with no fragrance [6].

Bediuzzaman Said Nursi draws attention to the manner of benefiting from the bounties of God as follows:

“Know, O Friend, that the gifts God has ordained that humanity attain or make use of come with conditions. Some of these conditions are established by God, while others pertain to human beings themselves. For example, light, air, food, and speech are God’s gifts, and how much we benefit from them depends upon our respective organs’ soundness and health. All senses and organs have been created by God Almighty; our role is to keep them sound and healthy.” [7]

The role of our willpower is limited to the functioning of these organs which are required for obtaining and consuming the sustenance needed for our survival.

When we look at an orange closely its shiny skin with thousands of tiny holes catches our attention. After the fruit is picked from a tree it remains fresh for a long time thanks to air coming through the holes in its peel.

It sends out a fragrant smell as it is sliced down. The inner parts of the peel are covered with a white, thick, and soft layer as if it is plastered. There are round, tiny buds with voids between them immediately beneath the outer peel. Like cushions, they add flexibility and strength to the peel. Inside we find segments that look like each other and are placed in an aesthetically pleasing manner. The segments are covered with a strong membrane and protected with white, fibrous walls. The segments contain hundreds of shiny and swollen tiny sacs, each of which are arranged regularly like miniaturized grapes and are also covered with membranes. These juice sacs are protected in this manner because the juice in these sacs contains vitamin C which quickly degrades upon contact with air.

“Let us imagine an army which consists of four hundred thousand nations, and each nation requires different provisions, uses different weapons, wears different uniforms, undergoes different drill, and is discharged from its duties differently. If this army and camp has a miracle-working commander who on his own provides all those different nations with all their different provisions, weapons, uniforms, and equipment without forgetting or confusing any of them, then surely the army and camp point to the commander and make him loved appreciatively.” [8]

Digesting

“Especially the members, faculties, and senses of a single of the innumerable members of those species; they are related to each other with so fine a balance and equilibrium that their balance and mutual proportion point to an All-Wise and Just Maker so clearly as to be self-evident.” [9]

The arrangement of teeth, the shape of the tongue, and the structure of the mouth function in perfect harmony with the alimentary canal, the stomach, and other digestive organs. Teeth are responsible for biting and grinding food, but if the structure and arrangement order of our teeth had differed, i.e., if our grinders had been replaced with incisors, the acts of biting and chewing would be much harder.

If our tongue did not assist us in the acts of turning and grinding food in our mouth, or if it had been larger or smaller, this would have complicated food consumption for us. This also applies to many other wise purposes related to the mobility of our chin or functions of saliva.

Oranges, or whichever blessing you may take as an example, are a sign for us to contemplate and be grateful to the One who generously provides them for us.

“He it is Who sends down water from the sky, and therewith We bring forth vegetation of every kind (from their seeds under the soil), and then from it We bring forth a lively shoot, from which We bring forth close-packed and compounded ears of grain, and from the palm-tree – from the spathe of it – dates thick-clustered hanging (ready to the hand), and gardens of vines, and the olive tree, and the pomegranate: alike (in the fundamentals of life and growth) and diverse (in structure, look, taste, and smell). Look at their fruit, when they begin to fruit and as they ripen. Surely in that there are signs for people who will believe and who will deepen in faith (as they see new signs)” (An-An’am, 6/99).

References

1. “What to know about oranges”, www.medicalnewstoday.com/articles/272782.
2. Bediuzzaman Said Nursi, Şualar (Rays), Istanbul: Şahdamar Yayınları, 2010, p. 162.
3. Bediuzzaman Said Nursi, Mektubat (Letters), Istanbul: Şahdamar Yayınları, 2010, p. 412.
4. Bediuzzaman Said Nursi, Şualar (Rays), Istanbul: Şahdamar Yayınları, 2010, p. 635.
5. Bukhari, At’imah, 30.
6. Bediuzzaman Said Nursi, Mesnevî-i Nȗriye (Epitomes of Light: Mathnawi al-Nuriya), Istanbul: Şahdamar Yayınları, 2010, p. 84.
7. Bediuzzaman Said Nursi, Asâ-yı Musa (Staff of Moses), Istanbul: Şahdamar Yayınları, 2010, p. 20.
8. Bediuzzaman Said Nursi, Şualar (Flashes), Istanbul: Şahdamar Yayınları, 2010, p. 384.

Self-concealment means that the perfected servants of God who attribute to God whatever good or virtues that they may have, try to be known as ordinary people by constantly keeping secret the special blessings and extraordinary attainments with which the Eternally All-Generous favors them, as well as the blessed times when they come. But such an attitude is by no means false pretense or deception. It is usually felt during the tides between seeing everything annihilated in God and distinguishing the Existence of the Truly Existent One and the relative existence of others. Those who are seeking self-concealment are in constant pursuit of sincerity and frequently question themselves to ensure that they are really preserving their devotion and loyalty to God. They do their best to keep God’s special favors to them that come in different forms as sacred secrets between themselves and their Bestower, out of respect for Him, and they consider whatever comes from Him as a secret gift. Whatever good or blessing has been attributed to them, they always draw attention back to the Almighty and, if there is not anything to make them absolutely obliged to display their blessings, they will always try to find ways to conceal them, as in the allusions of Prophet Abraham, who said, I am sick (37:89) when he was invited to the religious festival of his people, and, Rather, (some doer) must have done it—that is their biggest (21:63), when he was asked whether he had smashed the idols [1]. They shy away from becoming a person who is sought after in the same way as others shy away from snakes and other vermin.

Perfected persons of self-concealment are extremely careful not to display any inward riches and spiritual profundity. Even if they should sometimes feel they are really profound in spirituality, they try to persuade themselves of their essential insignificance. However, in trying to impress on others that they do not have any extraordinary virtues, they avoid causing Islam to be criticized for being a religion that brings dishonor and ignominy to its followers. Without saying or doing anything to suggest that they have been specially favored by God, they are always deeply devoted and loyal to Him. They regard attributing to themselves whatever good or spiritual attainment that others may discern in them as usurpation. Even if at times they are in the center of the Divine favors, they always act with good manners and modesty, saying to themselves: “You are neither the source nor the owner of these favors. These gifts which sometimes appear to you and then disappear can in no wise belong to you. As you can clearly see that it is not you who has brought them about, nor is it you who takes them away, you must see that you cannot own them. Your position with respect to them is that you are essentially a dark mirror; therefore you must attribute these gifts to the Eternally All-Generous and draw attention to Him.” When Divine gifts and favors do not come in abundance, they think: “You must conceal the Divine secrets and His treatment of you. You must be able to do so in order that His transactions with you may continue, and so that these gifts, which are beyond your capacity, may not lead you to gradually perish because you think that you own them.” Such people are quite ordinary among people; they are extremely careful to keep their inner world pure and they are very sincere in their exclusive devotion to God and attributing to Him whatever virtue they have.

Heroes of self-concealment follow a secure way to verification and always pursue God’s approval and good pleasure. They never think of others’ approval or appreciation and they expect nothing from others. They try to make their feelings and devotion deeper and to rise higher and higher without stopping; they are in a state of continuous self-supervision. They always control themselves so that they can be with God even while mixing with other people. They try to direct others to the way of the light, which is the way of knowledge and love of God and a source of spiritual pleasures, although those pleasures should not be sought. They show the way to Paradise to those who linger at the crossroads between Paradise and Hell, and they try to inculcate lofty ideals in the hearts of those who are living aimlessly. They can establish good relations with all, be they from any segment of society, without any difficulty or ceremony.

Heroes of self-concealment are always in self-negation and self-denial and try to attract the attention to the Almighty in everything they do. But some scholars, like Harawi [2] and Ibn Qayyim [3], went to extremes in evaluating this virtue; the former asserted that it is the Almighty, not the servant, Who conceals His servant from others, while the latter denied this state altogether. For this reason, I would like to remind the reader once more that self-concealment denotes that travelers to the Ultimate Truth, who have attained spiritual purity by carefully performing their obligatory religious duties, have become deeper in their attachment to supererogatory acts of worship in order to be favored with God’s company and have become polished mirrors reflecting His manifestations of Majesty and Grace. The All- Generous becomes the eyes and ears of His servants who have reached this point; they see and hear with Him, and He never leaves them to suffer loneliness and helplessness without anyone to claim them. By means of the criteria which He inspires in them so that they view life, things and events appropriately, He causes them to reach the best results in both this world and the Hereafter. He causes them to see things that others cannot see and to hear things that others cannot hear, and he employs them to carry out His will in the human realm and to convey to people the things which He is pleased with and the things He wills others to do.

The Qur’anic statements, When you threw, it was not you who threw, but God threw (8:17), and Those who swear allegiance to you (O Muhammad), swear allegiance only to God. God’s Hand (of aid) is over their hands (48:10), refer to this point, in that those who have reached this rank are absolutely convinced of Divine Unity, but sometimes they see everything annihilated in God and sometimes they are able to distinguish the absolute (Divine) Existence and the relative existence (of other beings) from each other. Although the rank indicated by the verses belongs primarily to the Prophets, who are the purest of all and incomparably superior in self-concealment, as in all other virtues, other heroes of self-concealment have a share in it. However, the self-concealment experienced by travelers on the way to God is concerned with the Divine Attributes, not the Divine Being, and the unchangeable rules of the Shari‘a determine its limits and nature. The throwing and hitting, seeing and speaking, and exalting by participating in allegiance, which are mentioned in the verses just cited, signify that the Ultimate Truth manifests His Attributes of Majesty and Perfection, not His Divine Being, on the chosen, matchless being, upon him be peace and blessings.

This consideration is expressed in the following words of Jalalu’d-Din Rumi, although they also suggest to some extent annihilation in God and subsistence by Him:

Noah said: O people leading rebellion to God, I am not myself;
I am dead with respect to my soul, but alive to the Beloved.
I died and was annihilated with respect to some senses of Adam, the father of humanity,
And the Ultimate Truth has become (a means of) hearing, seeing and perceiving for me.

From the very beginning, the people of truth have stressed that existence arises from self-annihilation and that the assertion of self-existence ends in annihilation. The best and most appropriate approach in this respect is that travelers to the Ultimate Truth annihilate themselves with respect to their carnal souls and ego and that they find a new life in spirit and heart.

Our Lord, do not let our hearts swerve after You have guided us, and bestow upon us mercy from Your Presence. Surely You, only You, are the (Munificent) Bestower. And bestow blessings and peace on our master Muhammad and on his Family and Companions to the fullness of the earth and heavens.

Notes

1. “Rather, (some doer) must have done it—that is their biggest,” in a manner to cause the people to understand that the biggest one had done it, although he did not say so. (Tr.)
2. Abu Ismail ‘Abdullah ibn Muhammad al-Harawi (1005–1089) was born in Herat in Afghanistan. He was a Hanbali devoted to the Qur’an and Sunna. He was also well-versed in Sufism. Kitabu Manazili’s-Sairin is his most well-known work on Sufism. (Tr.)
3. Ibn Qayyim al-Jawziya Shamsu’d-Din ‘Abdullah Muhammad ibn Abi Bakr (1292–1350) is the most famous pupil of Ibn Taymiya (1292–1350), one of Islam’s strictest religious scholars. He lived in Damascus. He followed the Hanbali School in Islam. Kitabu Fawaidi’l-Musawwiqa ila ‘Ulumi’l-Qur’an wa ‘Ilmi’l-Bayan is among his well-known books. (Tr.)

(Circle3: On the touchy implorations by Imam Zeynel Abidin, continued)

Together with all of the fears and worries that this saintly person voices at his entreaties, he does not neglect to petition God with reference to divine beneficence and his heart changes rhythm with the excitement of hope. By behaving in this way, he presents an attitude that calls to mind the act of straightening up after bowing to God. For those who continue to struggle spiritually, he thus points to the ampleness of Divine Mercy with reference to the fact that “God’s mercy takes precedence over His wrath” [1]. One cannot help but remember the following words of a poet at this point:

“What would happen even if my sins were like the mount Qaf, O Majestic One,
Compared to Your sea of Mercy, it is surely a little thing”

He acts in accordance with this poetic idiom and spits in the face of sins and faults by imploring, “Please hold my hand to guidance, O God!” He places his head down on the doorstep of hope and petitions God once more by saying, “Mercy, mercy!” then he enters a mood as if he were sipping fresh oxygen and sighs on. Here are a few droplets from those breaths:

“O the One who responds with mercy as soon as His servants turn to Him, who never leaves their hopes unanswered, who saves them from the grief of falling apart from Him with the extra ways and disciplines that make them closer to Him, who covers up the defects of those polluted with sins and vices! O my most exalted Lord! As you never turned down those who turned to your door with hope and placed their head on Your doorstep empty handed, do not abandon this humble servant of Yours to despair either!”

With these cries, he makes petitions with a tone of fear and hope and thus gives the successors of his path signals for turning to that door with the feeling of hope. With a call to prayer, he lets the vastness of Divine Mercy be heard, even by unfortunate ones who have lost their sense of prayer direction. He calls to them to share his experiences and to hopefully inspire them to find their way. By presenting them with the most vivid messages woven out of hope and fear, he shows the ways towards a fresh revival with lyrics of resurrection after death; afterwards, like the archangel’s breath to initiate the resurrection, he blows life into them and turns them to the direction of the Divine they lost.

There are so many points I omitted from this profound session. With apologies to him and to readers, I would like to conclude with these diamond-like considerations. With other imploring groans special to his spiritual anatomy with heavenly riches, I would like to refer to some other life-giving points that sound like angelic melodies which he makes while his tears stream on. His tongue is guided by the heart, his thoughts beyond metaphysical realms, his sir (secret faculty) in citadels beyond and beyond, surpassing our comprehension. Here are a few droplets around the same theme as examples of those considerations, which deserve to be called a “legend of spirituality”:

“My God! Though I am without provisions, my reliance and submission to You is complete. In spite of this, when I think that my transgressions are boundless, I shake and fear from being subjected to Your punishment. On the other hand, when the ampleness of Your mercy comes to my view, my heart overflows with a feeling of optimism. So, when I am in that mood, although my sins make me groan with fear about perdition, my hope about Your pardoning gives signals of possible forgiveness to my soul.” What a balanced approach, which is found in those closest to God! What a profound blend of hope and fear! He continues to say, “Even though I came to Your sublime presence empty-handed, the consideration of the ampleness of Your bountifulness reinvigorates this servant of Yours and my eyes start shining brightly with Your beneficence’s promise of benisons. So much so that at the same moment when I am brimful with transgressions, my heart begins to experience changes of rhythm one after the other, with extra surprises of Your pardoning and breezes of proximity. Here I am at Your presence, O God! I let myself to the waterfalls of Your mercy and get away from myself as far as I can and turn to You with the entirety of my being!”

With a feeling of fear and insight of expectancy, he has an attitude of admitting failure to give his position its due. Then this great personage from those closest to God changes his orbit of prayer; virtually, with the idea that “worship is a result of blessings already enjoyed,” he once more takes into consideration the shower of Divine blessings that he has already received and begins to resonate with thankfulness by touching his face onto the doorstep of gratitude. He responds to God’s blessings beyond count and measure with thankful praises by giving his tongue and lips under the command of his spiritual intellect:

“My God! I do not know what to say before your immense blessings that come showering on the horizons of my perception consecutively. Before the Divine favors out of Your grace and generosity I remain spellbound and lost for words. When I consider Your very special blessings that come flowing like waterfalls and much beyond my deserts under the light of “Were you to attempt to count God’s blessings, you could not reckon them” (Ibrahim 14:34). Helpless to say anything, I double over with this feeling. Before those special bestowals of Yours, I feel manifold humility of indebtedness: My revival to life in the real sense with faith. Turning to Your door via Islam, with the honor and sense of duty of being sworn to worship only You, my head is down on the doorstep of munificence and grace, my hand on the knob of beneficence and bestowals, upon which I say “all of these are from You” and feel revitalized with thankfulness. Actually, even this feeling of thankfulness is from You. Whenever I offer thanks to You, given that thankfulness is another blessing of Yours – with such a virtuous cycle of thankfulness, I will never be able to offer due praise and thanks to You.”

If only we could continue our lives always on this course with awareness of these bestowals! Although we are not capable of thorough comprehension, I wish we could take what He has given as a sign of what He will give and thus take up the path to eternal bliss. It is especially important to remember this considering that this world is often compared to a carcass, without letting our hearts fall for this transient world. If only we could turn our backs to worldly status, fame, glory, wealth, corporeal desires, and thus always walk to the sun of suns without faltering. Alas! We fell for the attractions of this transitory world! With delusions of immortality, we were entangled with long-term worldly ambitions and suffered such losses on what could otherwise be a suitable ground for winning. Bediuzzaman put it so beautifully: “Alas! We have been deceived. We thought that this worldly life is constant, and thus utterly wasted everything. Indeed, this passing life is but a sleep that passed like a dream. This life, having no foundation, flows away like a brook.”

It is such a bitter fact that we fell for this deception, and at the expense of losing eternity. We were captivated by the passing attractions of these faithless desires and thus totally condemned the eternal realms to oblivion and thus darkened our futures. So much so that we were neither properly give the due of Divine bestowals and benisons nor were we able to comprehend them. To put this in the breaths of Ziya Pasha:

“We are the losers of this game once again;
For the loss is obvious, but I don’t know if we won anything at all.”

Actually, it was not possible for us to win. Because we led a carefree life as if we would never die and rendered this world—an arable field for the Afterlife—into a wasteland. By destroying the bridges extending to eternity on our course in the world one by one, we ceased the thoughts of the realms beyond and belief. We did not manage to come to our senses to see our miserable condition and turn to God.

Note

1. Bukhari, Tawhid 22; Muslim, Tawba 15.

Related Articles

• Facing Oneself
• Facing Oneself-2

Question: “Those who are not preoccupied with elevated goals will be consumed by lowly troubles.” What needs to be understood from this statement?

Answer: If a person is to be burdened by troubles, they should be burdened with elevated or sublime problems.             One such trouble we should burden ourselves with is our nearness to God. Are we responding to the countless blessings God has bestowed upon us the way we should? Are we able to use the Prophetic teachings as guidelines for that proper response?

Bediuzzaman Said Nursi said:

“The Worship of God is not an act through which to demand a Divine reward in the future, but rather the necessary result of a past Divine favor.”

“Worship is not for future rewards; it is offered for blessings that have already been given.”

Essentially, everything is given to us as Divine favors. While this is a fact, would it not be disrespectful to God to claim we have deserved even more, for we think we have fulfilled everything? Some have even considered the usage of pronouns such as “I, you, we,” as overstepping our territory vis-à-vis God Almighty. Get rid of the self so that He, God Almighty, may manifest within your heart. Take yourself out of the equation. For even our existence is only a matter of contingency, whereas the existence of the One Who is the Ultimate Truth and Ever-Constant one is absolute. We are not more than the shadow of the shadow of the shadow of His Existence.

In this sense we have no right to claim anything since He has given, and gives, everything.

No matter how long we live, even if we were to live 950 years like Prophet Noah did, peace be upon him, our sole duty should still be servanthood to God.

Even if we lived as long as he did and spent the entirety of our years in servitude to God in full sincerity, we would still not be able to express full gratitude for the bounties bestowed upon us by God.

We should do our best to occupy ourselves with this concern.

This should be the goal of all people who have chosen the path of the Prophets, strive to deliver God’s message, and make Him known to all of humanity. Making the hearts of others beat with His love and with excitement should be the grand purpose of life.

If one does not assume such lofty goals, lowly troubles will consequently befall them and plague their minds. One becomes occupied with pursuits such as living in extravagant houses, getting the best job with the highest pay, driving the nicest cars, or other worldly pleasures. The heart becomes obsessed with these fleeting desires, causing the person to unknowingly walk down the path of Satan.

The following saying, while being slightly changed, belongs to the Muslim jurist Imam Shafi:

“If you do not occupy yourself with the truth, falsehood occupies you.”

May God protect us from this truth!

Satan has made it his mission to drive us astray from the path of God and to fill our minds with falsehoods so that the truth may escape our grasp. He has had a burning hatred and contempt towards humankind from the very beginning. The only way to stand upright against Satan is to stand in front of God in devoted servanthood, bowing down, prostrating, and spilling your heart out in front of Him. This is based upon having a strong connection with Him. A weak connection will not last in the face of such temptations         

Bediuzzaman said, “A lie is a word of unbelief.” Everyone that lies does not become an unbeliever, but from the perspective of a believer, it is a characteristic that is associated with denying the biggest truth, God’s existence. God’s Messenger, peace and blessings be upon him, lists the three traits of a hypocrite. These and many more can be seen within an unbeliever:          

The first: he lies when he speaks.   

The second: he does not deliver on his promise.

And lastly: he betrays trust when entrusted with something.

Sometimes, a fourth attribute is mentioned:

“When he makes a promise, he wrongs you and breaches it.”          

The first trait is rooted in deceit; a hypocrite’s attribute is an unbeliever’s attribute. Lying is mentioned; however, slandering also falls into that category. It is even worse to have a slander that supports such a lie. This is because lying primarily concerns one’s self, whereas slandering questions others’ dignity and reputation. In order to save oneself from oppression, if people are defaming and ostracizing others, they need to know that this is wrong and it falls under the first category of lying, for what they are attributing to others is false.

There is always hope that repentance can allow us to turn back to God and be cleansed. Even major sins, such as these, can be removed with enough sincere repentance.

There are many steps that must be taken if one wishes to become closer to God, distance themselves from loving material goods, stay away from sin, and avoid spreading falsehoods.

Repentance (istighfar) comes first, as it is required to clean the slate and start anew. Following that, one must turn to God completely (tawba). Then, one must try to do it wholeheartedly (inaba). Another step in this journey is awba, which for those who are nearest to God Almighty is “turning to God in contrition.”

If one of these people that had turned to God in contrition glanced at something forbidden, 60 years later when he remembers it, he says, “I repent a million times! How could I have fallen into doing such a thing, my Lord!’”

The Glorious Prophet also praised those who repented much: “Glad tidings to the person whose record is filled with repentance.”

Abu Hurayra is known to have spent his time in remembrance and glorifications of God – as many as twelve thousand times daily, including supplications of the Prophet:

“O God Who is beyond any faults, I seek refuge from everything that doesn’t please You. I am seeking Your mercy and for the forgiveness of my sins. Dear Lord, increase me in knowledge and grant me salvation, and keep my heart steadfast; bestow blessings unto me; without doubt you are gracious, the Giver.”

Again, Abu Hurayra repeated such prayers twelve thousand times every day. It may seem strange that he repented so much. When asked about it he said, “I will repeat [prayers] as many times as the sins I have.” I wonder what sin he might have committed, when he was only among the poorest students of Ashab al-Suffa in Medina. How could he ever do any sin when he never abandoned the Prophet and lived a humble life in hunger? His is an example of awba, turning to God in contrition.

If you look at the prayers of Prophet Muhammad, Moses, Jesus, Jacob, and Joseph, peace be upon them all, you might assume that they did nothing but sin. They considered even an innocent word or faintest thought that crossed their imagination as sin, and developed an attitude accordingly, as if they committed murder. By the way, we have to acknowledge that these great souls never committed a sin as we understand what a sin is.

May God Almighty grant us success in knowing them!

“I commanded you the good but I haven’t taken it on board myself!
I haven’t been on the straight path
Be on the straight path! was my word to you.”
Busiri

Heedlessness means abstraction, carelessness, and not being oneself. The heedless persons are uninformed about what is going on around them; they are always confused and careless regarding their relations with other people. They are like sleep-walkers.  They do things, but they are not quite sure what they are about. They are without a goal and they often busy themselves with trivial things. They are defeated by the paths they walk on and the times they live in. It is useless to look for purpose in their behaviors, for they are so confused and so abstracted that they are oblivious to the disasters going on around them. They look but do not see; they hear but do not understand.

For years, many people around the world have continually lived like this – if this can be called living. They sat down with heedlessness and they stood up with heedlessness; they had no ideal and constantly ran after seizing the moment. It cannot be thought that such people would be any different. They eat and drink, make themselves comfortable, and neither see the past nor the future. In Omar Khayyam’s manner, they say, “Dead yesterdays and unborn tomorrows; why fret about it, if today be sweet.”

They drop themselves into pits of heedlessness as described in the verse: “They are like cattle, nay more misguided: for they are heedless (of warnings)” (7:179). Their lives contradict the high level of their creation. They neither hear the divine call nor understand anything about prayer, nor do they listen to what all the creation around them articulates. The universe enunciates things to them word by word, line by line, and paragraph by paragraph; blessings pour down upon them from every side; the heavens and earth warn them from time to time about their ingratitude; the clear statements of every event explain many things to them… but they understand nothing from all of this. Not only do they fail to notice these warnings and constant admonitions, at times their response is rebellion and unbelief. When bestowed with favors and blessings, they bury themselves deeper into heedlessness and continue to breathe bohemianism.

For the heedless, a blessing is not a blessing; they do not know divine favors as divine favors, and do not listen to warnings. When a disaster or calamity strikes, if they have a drop of faith, they attribute such events to fate and complain about their share; otherwise, they tie disasters to natural causes and continue their obstinacy. When divine blessings are mentioned, they claim they got them all by themselves, and they begin to inhale and exhale: “me, me, me.”

On the contrary, if their work goes badly and their order is turned upside down, they weep and rub their hands together and begin to moan. But it is too late; the curtain of this world is closed and a new curtain has opened. This curtain is more chilling and terrifying: “But harder, truly, is the Penalty of the Hereafter” (Qur’an 13:34).

What a pity, for the heedless ones do not know about what will happen to them here or what is waiting for them in the next world. They waste their time in heedlessness, they do not think of the present or the future, do not recognize the law, step on everyone that they think happens to be in their way, and when dissent blows all around, they join and create disturbances. When they crush others as much as they can, they do not think that there is someone more powerful who can crush them. When they suppress things they view as opposing them, they never take their own end into account. They are extremely spoiled and arrogant. They think they will prosper with cruelty, but a painful end awaits them, and the lightest state of this painful end is disappointment and remorse.

Undoubtedly there are some responsibilities that befall people of faith. Believers cannot just sit back, saying “I believe in God (and He will take care of things).” They cannot see ill-treatment and contempt as normal. They cannot remain silent when their rights are violated. It is their duty to trust God and have a prophetic determination, to make the best of their willpower as guardians of wisdom, to take refuge in the greenhouse of faith and seek the pleasure of God. They must say, “I am here, too,” and activate all their opportunities and capabilities for the revival of their world of thought. They must always be ready for service with the awareness of a serious responsibility. They must use all their sources of power – heart, spirit, mind and reason – in the pursuit of individual and social revival. All these are broad matters and each one is very important for believers.

In this respect, we can say that until the day we raise human beings with high characters and profound ideals respecting faith and traditions, and with commitment to serve the society, it will be impossible to resist the oppression and impositions of the heedless and perverted. Just as it has continued for many centuries, people will be constantly abused. Tyrants will not hesitate to crush the weak. They will continue to disrespect human values. Efforts will be made to make God’s name forgotten; implied and direct insults will be poured on the guides He sent for guidance; human honor will be taken lightly, and the innocent masses will be made into slaves of corporeality.

We must always have faith and hope, and yet we must equally be determined and resolute. Helplessness for many years has emboldened tyrants against our society and its values; it has facilitated the crushing of innocent victims. In the analogy of Bediuzzaman Said Nursi, “Showing love for a hungry wild animal only excites its appetite. Moreover, after it has fed upon you, it demands a further payment for feeding upon you” [1]. The tyrants have crushed us and rose up on our shoulders; they never behaved humanely. To the contrary, they imposed their false ideas upon others and tried to assimilate them.

However, in spite of centuries of such painful experience, it does not mean that things will always continue as they are: from the beginning of this world, light always chased off darkness, day always followed night, making people suffer one day and laugh the next, and springs were nurtured in the bosoms of the days of darkness.

The voice of people can never be fully silenced. If our mouths are zipped up, we will still express ourselves with different instruments, and make our voice heard no matter what. Whether the heedless wake up or not, this voice will one day reach even to our inner rooms like the call from the minarets, and it will whisper to us to become ourselves.

Just as we have been knocked down a hundred times before, why would it not be possible for us to shake ourselves again, rise up, and stand on our own feet?

Note

• Nursi, Bediuzzaman Said. 2007. The Letters, Epigrams. NJ: The Light, Inc. p 449.

Divine manifestation (tajalli) is the attainment of inner light as a result of special Divine gifts. This is experienced by travelers on the way of Truth who are committed to prayer. Tajalli is not only the manifestation of Divine mysteries under the lights of Divine knowledge (marifa), but also that they are known in one’s conscience and are visible by the heart, where Divine names and attributes reveal themselves. Every traveler can attain these mysteries in proportion to their inclinations and current spiritual level.

Hunting is for things that are not in one’s possession. Those who have awakened to Divine truths or are on that path, are on constant watch for manifestations, mysteries, grace, blessings, knowledge, love, and spiritual delight from God. Others who have been defeated by heedlessness and live a life uninformed of truths, however, neither feel the ever-blowing winds of manifestation nor do they feel the thrill of filling their heart with a Divine benefit or radiance.

We can use “hunting” for attaining other qualities and virtues, too, like good character, mindfulness of the true spirit of faith, observance of the rights of God and His servants, to practice what one knows in theory, and to attain true sincerity and excellence. These are virtues the value of which we cannot truly appreciate. Hunting these virtues is impossible if a heart has fallen prey to fatal viruses like ostentation, pretentiousness, and fake behavior, and thus has lost its balance. Those who are in search of these virtues first have to save themselves from falling prey to evil and the carnal soul by constantly keeping their hearts pure and clean.

Secluded spots

Hunting is practiced in secluded, deserted places. It is important to find a place of seclusion where Divine manifestations are abundant, and where one can explore the horizons of the life of heart and spirit.

This does not mean it is not possible when there are others around. We can even say there are many blessings and gifts that are earned by worship conducted together with others, gifts that cannot be gained by individual worship. There are times when the enthusiasm of one individual can have an effect on the whole congregation. The sincere appeals of a prayer leader or the heartfelt tears of a person may contribute to heavenly atmosphere for the whole community. Many have lived such experiences during their visit to the Holy Ka‘ba in Mecca or the tomb of the Prophet in Medina. In such places, hearts soften and resonate with profound feelings, and eyes shed tears. When one happens to be in such a moment and hearts are open to manifestations, he or she has to make the best of themselves, in hopes of benefitting from this shower of blessings. Nevertheless, it is always a possibility that one may fall to pretentiousness when among others, which may fail you in your “hunt.” At times, even one’s overflowing feelings, amplifying voice, and even sometimes tears, are not immune from such viruses.

A soul devoted to hunting illuminations and manifestations from the Truth does his or her best to seek lonely corners or travel to serene places of solitude for moments of one-on-one togetherness with their Lord. With all awareness of being servants before God, they stand for prayer in places where no one but He sees and hears. As they stand, bow, and prostrate for a long time and removed from the world, they sometimes forget if it is their first or second prostration. At that moment of most nearness to the Divine, they glorify Him from all shortcomings. “Do not let our hearts swerve…” (Qur’an 3:18) they pray, maybe a hundred times, in the words of their Lord about matters they feel concerned. “My Lord, I have been unfair to myself by not living up to my best. I have done unfitting things. I ask Your forgiveness!” They voice their inner self. Our Lord shows favor upon such an inclination of His servants and their prayers are never left unanswered. Thus, we could perhaps say such a move by a servant is a hunt for manifestations, while moments of prostration are the most convenient times for such a hunt.

The bright darkness of the night

Nights provide some of the most convenient periods for manifestation hunting. Our biological heart, soul, and the spiritual heart (al-latifa al-Rabbaniyya) all enter a state of metaphysical resonance beyond expectations when involved with deep contemplation during the night. Reunion with God happens, if at all, at night. The brightest of all work is done in the heart of darkness. Distances are covered at night. Ascension to the heavens is possible at night. There was perhaps no single night which the Messenger of God, Prophet Muhammad, did not celebrate in prayer and contemplation, peace be upon him. At times, he would recite the verses towards the end of the Chapter “the Family of Imran,” which urge us to contemplate on the universe and creation; he would do maybe one recitation after another, turn his eyes to the heavens, and cry in witness of the Divine glory. He spent long hours at night standing, bowing, and in prostration.

O my eye, what is sleep; come, wake up at night
Watch the stars, see their travels at night

Look and observe all this wisdom in the universe
Find its Artist and be impressed with Him at night

During the day, you become heedless
Occupied with many things other than Him

Be ashamed of the Beloved, the Master of your heart,
free yourself from heedlessness

Sleeping unmindfully does not befit a lowly servant
Speak to the All-Merciful in compassion at night

If you love the Self-Sustaining One, do not sleep all night
So you may, my soul, live with the Ever-Living One at night

Lovers are awake at night; you too do not sleep
So the Beloved appears at the sight of your heart at night

The heart is the home of the Lord, purify it
So He may descend upon His throne at night

Eat less, sleep less, reach amazement, and free yourself
Then find a life of eternity and be His guest at night

Come near to people for God, day and night
O Hakki, burn in the fire of love at night

Ibrahim Hakki

Place, time, and the person’s state of being

For travelers on the path on the way to Truth, it is important to make the best of times when our hearts are softened, and our eyes and souls are filled with glory. Just as being at places like Ka‘ba, Arafat, Muzdalifa, and at the tomb of the Prophet and celebrating times of abundance like the Night of Power (laylat al-Qadr) or the special moment on Friday, are important for Muslims, it is equally important to benefit from moments when one is in spiritual states like compassion, immersion, passion, and stupor with Divine presence. These are the best of times to offer invocations.

Tajalli (manifestation), which has almost the same meaning as showing itself, display, and appearance, in the language of Sufism means being favored with God’s special gifts. It also denotes that the Divine mysteries have become apparent in the heart of the seeker by means of the light of knowledge of God Almighty. Every traveler to the Ultimate Truth can feel this favor in the conscience according to capacity and station.

The manifestation which is felt and perceived in every realm, be it low or high or simple or composed of parts, especially those included in humanity, which has the potential to attain perfection in all fields and is the most polished mirror to God, is called the manifestation of (Divine) works. A step forward is the manifes­tation of (Divine) Acts, which means that the Divine Acts are perceived with their meanings and purposes in the heart of the servants who are favored with glimpses of the manifestation of the Names as a result of their having a true view of God and His Acts with God’s help, but without falling into naturalism. The manifestation of the (Divine) Names is when travelers take on the color of the Divine Names, with their feelings becoming mirrors to them. After this is the manifestation of the Divine Compas­sionateness or the particular manifestation and the manifestation of the Divine Mercifulness or the universal manifestation. The former is the manifestation with which the believers, including in partic­ular the most loyal ones, are favored and by which they are embraced from all sides, while the latter denotes the manifesta­tion with which God favors the whole of creation by giving it existence and by maintaining it. Believers come to perceive in their hearts one or some of the Divine Attributes with their true nature, meanings and actions. This is the manifestation of the Divine Attributes. God elevates His servants whom He has favored with this manifestation to such a rank that, under the guid­ance of the Attribute or Attributes manifested, He makes them hear sounds others cannot hear and see things others cannot hear. There is another kind of manifestation that is connected with the Divine Attributes and this is called the manifestation pertaining to the Attributes; that is, it is purely a manifestation of an Attri­bute in a way that does not bring to mind the Divine Being Who is possessed of this Attribute. If, in particular, the Existence and Knowledge of God manifest themselves in the heart of a perfect­ed believer in all their nature, meaning and actions, in the compa­ny of other Names and Attributes, this is called the manifestation pertaining to the Divine Being Himself. Although the manifesta­tions of the Divine Names and Attributes are usually ignored with regard to this greatest and most intense manifestation, what is true in respect of this is that the Necessarily Existent One can­not be viewed and considered without the veil of the Names and the imaginary outlines that are drawn by the Attributes.

The first and universal manifestation that pertains to the Divine Being Himself occurred as the special manifestation of His Divinity and Lordship on Prophet Muhammad, who was also known as Ahmad and Mahmud, and who was regarded as the ultimate cause for the whole creation being transferred from existence in the (Divine) Knowledge to the external, sensed existence. The community of Muhammad, upon him be peace and blessings, has a particular share, albeit shadowy in this manifestation. What Prophet Moses, upon him be peace, experienced on Mount Sinai was an aspect of this greatest, all-embracing mani­festation of the Divine Lordship which occurred by means of the mountain beyond all human concepts of modality.

We can approach this last point from the viewpoint of Sufism as follows:

Like the desire of Prophet Adam for the forbidden tree, which resulted in all of his descendants coming to this world, including, in particular, the greatest of them all, Prophet Muhammad, upon him be peace and blessings, Prophet Moses had an intense love for the Truly Existent One and an irresistible desire to speak to Him. At a time when the evident signs of his Prophethood and Messengership came one after the other, he sighed from the bot­tom of his heart with an overflowing yearning: “Show me Your­self, that I may look upon You!” (7:143). The Voice of the Pow­er, Which always speaks with wisdom, answered: “Never can you see Me (with your eyes in the world).” The Almighty meant: How can you see Me, seeing that you are still behind the veil of seeing Me and prevented by separation, being in the corporeal world. You are a shadow of the light of My Existence. If You rise to the horizon of seeing Me by Me, then you can see Me, but not with your eyes as I declared, Eyes comprehend Him not (6:103).

When you desire to look, you must look at the mountain of exis­tence with the eyes of non-existence so that the mountain of exis­tence may remain as it is and you will be able to see what you desire to.

Nevertheless, none except Prophet Muhammad would be favored with this manifestation. So, for an answer to Moses’ overflowing yearning to see the Divine Being and refusal to the appeal to see Him with his eyes in the world, the Almighty Lord displayed a manifestation of His Lordship on Mount Sinai or the nature of Moses, and either the Mount or both it and Moses shook violently and fell down as if struck by lightning. When the teaching for guidance had finished, Moses woke up from his faint that had been caused by the might of a manifestation of the Divine Lordship, and said: “O God! I proclaim that You are free from all kinds of defect, and that You alone are All-Holy (to be worshipped as God, and the Lord). From now on I turn to You with the consideration of annihilation in You and subsistence by You. We can observe You in Your signs, not with the darkness of our egos, but with the light of Your Being. I am among the first to believe in this truth.”

The gist of the matter is:

Love functioned as if the soul of Sinai, and
when Sinai was intoxicated with love, Moses fell down in swoon.

The manifestation of the Lordship has different veils:

The first is the manifestation of the Being Himself. This man­ifestation being beyond the Names and Attributes, a traveler who experiences it considers only the Divine Being Himself. Yazi­cizade Mehmed Efendi, the author of Muhammadiya, implicitly criticizes the Mu‘tazilites who deny a vision of God even in the Hereafter and expresses this spiritual perception as follows:

Since His image shows itself wholly within my soul,
My heart wipes away both name and form from this imaginary picture.
As it is possible to view Your Face and I desire to view It,
For I keep my ears free from the words of the Mu‘tazilites.

The manifestation of the Divine Attributes, which is the sec­ond category or degree, is the manifestation of one or more of cer­tain Attributes. This has been dealt with in two sub-categories:

The first is the manifestation of the Divine Majesty, with which people of self-possession are favored, and the other is the manifesta­tion of the Divine Grace, of which people of coloring feel in need.

If those who have not attained self-possession and wakefulness receive the manifestation of the Attribute of Existence, they may say, as Junayd al-Baghdadi said: “There is but He under my robe.” When those who are not people of self-possession are visited by the mani­festation of the Attribute of Oneness, they can express the state they fall into with pleasure, like Bayazid al-Bistami, who said: “Glory be to me, how exalted my being is!” If they are invaded by the manifes­tation of the Attribute of Permanence, they can utter the sentence that is irreconcilable with the rules of Shari‘a, that Hallaj al-Mansur [1] did: “I am the Truth (and Ever-Constant)!” [2]

When this manifestation occurs as the manifestation of the Divine Power and Will and is received in its true nature in wakefulness, and not in a state of pleasure, it will be as expressed: When you threw, it was not you who threw, but God threw (8:17). It is only Prophet Muhammad, the master of creatures, upon him be peace and blessings, who could receive this manifestation in its originality and true nature. If it is the manifestation of the Divine Creativity, it is Prophet Jesus who became a polished mir­ror to it in an extraordinary manner, as stated in the verse (3:49): I fashion for you out of clay something in the shape of a bird, then I breathe into it, and it becomes a bird by God’s leave.

The third is the manifestation of Divine Acts. This manifestation is an aspect of the manifestation of Divine Attributes and means that temporary acts have been annihilated in everlasting Acts. The author of Muhammadiya expresses this also in a vivid style as follows:

The All-Beautiful Beloved One has displayed His Light
again from the palace of Majesty;
this is why I am once more enraptured and crazy
because of the wine of His being all-eternal with no beginning.
My eyes and heart have removed from themselves the veil of ignorance,
and a call has been made to my soul from the One All-Exalted.
I have given up attachment to love as I have found His love.
Those who have found His love have abandoned grief-laden love.

Initiates lying in wait for a manifestation sometimes become so intoxicated that they feel Him in whatever they see. It even occurs that as they are so immersed in their present state, they see themselves in whatever they look at and cannot help but utter words that are irreconcilable with the rules of the Shari‘a, such as “I am the Truth,” or “Is there anybody else save me in both worlds?”

So far many have made such confusions and uttered such words. We can cite here only a single example:

I am not myself, if I am myself, then “he” is You;
If I am wearing a shirt, it is also You.
Full of suffering on Your way, I am left without body and soul;
If I still have a body and soul, then they are but You.

 The manifestations that cause those receiving them to utter such words are manifestations connected with the Attributes. Those deceived by their reason or the illusions which they take for the truth, have fallen away from the sphere illuminated by the master of the creatures, upon him be peace and blessings. They have both ruined themselves and deceived others. Let us listen to what the author of Mizanu’l-‘Irfan says about the state of such people:

If an intense manifestation comes from the Divine Being,
some initiates lose balance in this state.
This is a hard trial and great trouble for the initiate.
If he is not a perfected guide or
under the guidance of such a perfected one,
he may be hanged like Hallaj al-Mansur.
This is truly a difficult state for an initiate:
Whoever utters, “I am the Truth,” without being like Mansur,
he will become an unbeliever (with his) body and soul.
In short, this state is a slippery place,
Where the perfected ones among the saints do not long remain.

O God! Include us among Your servants sincere (in faith and practicing the religion), and endowed with sincerity, and God-revering, pious, and abstinent from all forbidden things big or small, and among those of asceticism and those near-stationed to You. And bestow blessings and peace on our master Muham­mad and on his Family and Companions, all of them.

Notes

1. Husayn ibn Mansur al-Hallaj (857–309) is famous for his utterance “I am the Truth.” He mostly lived is Basra. He is also famous for his austerities. (Tr.)
2. God’s manifestation with His Attribute of Oneness means His overall manifes­tation throughout the universe with His unique Grandeur, and this is why one who experiences it utters what al-Bistami uttered. God’s being the (Ultimate) Truth (al-Haqq) also means His being constant and unchanging, for haqq also means stable, established and constant. This explains why one experiencing this manifestation may make utterances like that which al-Hallaj made. (Tr.)

Question: Why are the elite having difficulty in accepting truths?

Answer: In every period of history, as well as today, there exists an oligarchical minority who try to suppress people who think differently from them and who are not one of them. They wish to design the world according to their own will.

Defending rights

It is wrong to imagine that they can always dominate the society. There have been times, particularly during periods when religious and moral thought prevailed in the true sense, when they regressed and were condemned to remain in a narrow sphere. However, even when they had to withdraw, it is a reality that they retained their thoughts about enslaving society, and moreover, they kept on developing new projects and plans with the aim of moral destruction. When they gain the opportunity, they invade all areas of life, resort to brutal force and smash everyone who does not side with them.

However, this situation should not be solely attributed to their obstinacy and oppression. Other factors such as the heedlessness and negligence of the masses, the failure of virtuous people who could actually struggle against them to maintain a spirit of togetherness, and their acting without any forethought or plans, also play an important role in the emergence of this tyranny. Actually, seeing every trouble and hardship we suffer as a consequence of our own mistakes and wrongs is a piece of advice from the Qur’an. God Almighty, may His glory be exalted, states in the Qur’an: “Whatever affliction befalls you, it is because of what your hands have earned, and yet He overlooks many (of the wrongs you do)” (ash-Shura 42:30).

The late poet, Mehmed Akif, said that the sole true owners of right in this world were those who speak up for defending their rights. In this regard, merely shouting and making a fuss in the face of oppression and the violations of the oligarchical elite will not yield positive results. On the contrary, it is necessary to struggle by means of reason and logic. If we have been unable to defend certain rights, we must make every possible effort to reclaim them. The right to live humanly must be reclaimed by endeavoring within a legal framework of law and justice.

The powerful voice of truth

Just as it happened yesterday, today, the people who control the capital, power, government and certain high positions look down on the rest of the people as if looking down to the ground, and they see themselves as being so high up, as if they are looking at the firmaments. In our present time, their number has become so large that even calling them an oligarchical minority will not suffice. Surely, their power bears no importance against the strength and power of God Almighty and does not really mean anything for those who seek refuge in Him. The void that appears as a result of our inactivity and weakness is what makes power more meaningful, and the oligarchical minority is using that power against us.

It is not correct to think that such elites that leech off the people will always remain in such a position. One day, there may appear some among them who regret the oppressions they have committed, who become sincerely repentant, who change their feelings and thoughts, and prefer to live in a human way. We can see so many examples of this during the Prophet’s time. Although at the beginning of Islam, the majority of the believers were poor people—such as Bilal al-Habashi, Ammar ibn Yasir, and Abdullah ibn Masud—who worked near the controllers of wealth and power, the leading personalities of Mecca also came to be included in this blessed circle in later years.

By studying the identities of the people who accepted faith first and formed the center, it is possible to make some psycho-sociological analyses. For example, you can say that they had been seeking a savior to save them from the negative life conditions they were experiencing, and when they saw the prince of the Prophets with his truthfulness, decency, Prophetic intelligence and resolution, they ran to him with the intention of seeking refuge in him. Or, by considering that those people owned very few worldly possessions and did not have much to lose, you may think that it was easier for them to dedicate their lives to the path of God. You may also think that the Messenger of God’s treating those oppressed people with his immense compassion, opening his bosom for them and supporting them was a factor in their speedy acceptance of Islam. Additionally, you might also interpret the fact that people in abject poverty followed such an infinite light as a result of Divine guidance. However, no matter which factor you ascribe this result to, you see that the majority of the heroes that formed the first rank of Muslims were poor people disdained by those prominent in society.

However, there came the day when those prominent people, who accosted the Muslims at every opportunity and tried to smash them, also joined their ranks. For example, during the sixth year of Islam, the unpleasant invectives against the noble Prophet tugged at the humane feelings of Hamza, who took a stance against the polytheists in return. Abu Sufyan, who was unparalleled in obstinacy, took his place near the Messenger of God, peace and blessings be upon him, after the conquest of Mecca. Like him, so many leading figures from among the polytheists submitted to the truth and changed sides later on.

Nobody should be deprived of the goodness

On account of the reasons we mentioned so far, from the oligarchical minority who in their imaginations see themselves at the uppermost level of the caste system and behave as if it were their essential right to oppress others, God knows what potential heroes may appear and may lend you a hand with your ideal of establishing universal values. Even today, it is possible to say that its signs can be seen—not as showers but rather like dewdrops on leaves. There are people who have ample worldly means, seen by some as being at the uppermost level of their imagined caste system, who see themselves as having a distant worldview from you and whom you do not see as likely to share your ideals; when they witness the beautiful things you do, they may support the activities on the path of humanity and peace. You may see that some of them want to open a school somewhere, others wish to sponsor a university to be opened somewhere, while others want to provide a field for a new educational institution to be opened. As they also set an example for others with such services, those who see this will also wish to do the same.

Therefore, the duty that falls to us is taking care of all individuals in society without making any distinction. The thought that the reformation can only be carried out by poor or middle class people is not correct. These people may have welcomed the good things done and have opened the doors of their hearts wide from the very beginning. You may rather have spent time with them at the beginning. However, on account of the great scope of the tasks needed to be done for the sake of humanity today, it is necessary to spread our wings wide, and try to reach every place and every person. For this reason, it is necessary to make efforts to include those who have worldly means and look down on others. However, while making this effort, you should not forget that in order for them to accept the values you believe, although a single day or week may suffice for some, for some of them it may be necessary to make visits for a month or even a year.

Who knows how many times the Messenger of God, peace and blessings be upon him, knocked the door of Abu Jahl and communicated his message to him? Without getting angry or feeling bitter, he made use of every opportunity and tried to make him feel the truths of faith. Note that Abu Jahl was one of the prominent figures of the Banu Makhzum tribe. Those days, the Messenger of God, peace and blessings be upon him, did not solely make visits to Abu Jahl, but also went to all the leaders of Mecca time and time again; he presented his message to them without growing weary or being broken down. Although Abu Jahl was not honored with faith, a day came when his son Ikrima accepted faith before the beneficence and compassion of God’s Messenger, peace and blessings be upon him.

In this regard, it is necessary to utilize every opportunity to reach all sections of society and to advance with alternatives. It is necessary to knock on everybody’s door without becoming weary, giving in to hopelessness, or feeling broken.

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.