At the end of the Treatise on Sincerity, Bediuzzaman says: “We beseech the All-Compassionate, the Most Merciful, making all of His Most Beautiful Names our intercessors, that He may grant us complete sincerity.” [1] What is the wisdom behind invoking the Divine Names as intercessors in attaining sincerity?

Answer:

Sincerity (ikhlas) means performing deeds solely because God commands them and seeking only His good pleasure as their outcome. Beyond this, one does not set one’s heart on worldly interests or even on rewards in the Hereafter. For worshipping God is not the price paid for blessings to be granted later; rather, it is an expression of gratitude for the blessings that have already been bestowed.

Nevertheless, when the matter is considered from the perspective of human need and necessity, there is no harm in asking for the blessings of the Hereafter. Although we do not attach our acts of worship to such rewards, nor serve God merely to obtain them, it is certain that we are in profound need of them. Just as in this world we need to believe in God, to know and recognize Him, to love Him, to feel connected to Him, and to rely and trust in Him, so too in the next world we are in need of being among those brought near to Him. We know that the only place where we may draw near to Him, behold His Divine beauty, and be encompassed by the breezes of the verse, “God’s good pleasure is greater than all else” (Qur’an 9:72), is Paradise. Therefore, we hope for and ask for Paradise and its blessings from His grace. For we cannot do without Him; and just as we cannot do without Him, we cannot do without Paradise.

Seeking refuge in the Divine Names

Sincerity is, in essence, a designation for truly knowing God, aspiring to attain His good pleasure, and showing reverence for His commands. For this reason, sincerity holds vital importance for every believer. The wisdom behind Bediuzzaman’s invoking the Divine Names as intercessors while asking God for sincerity lies precisely in this point. When we ask for what we value most in our supplications, we naturally seek intercession through what we hold most precious.

Moreover, the Qur’an recommends that we include the Divine Names in our supplications and invoke them as a means of appeal. One verse states, “The Most Beautiful Names belong to God; so call upon Him by them” (7:180).

This indicates that the Divine Names possess a profound influence connected to the inner meaning of servanthood, and that we should seek refuge in them in our prayers. Similarly, in the supplication of Jawshan, it is said, “I ask You by Your Names,” after which the Divine Names are mentioned, and through their honor deliverance from Hell is sought.

Bediuzzaman’s emphasis on sincerity

In his works, Bediuzzaman repeatedly stresses sincerity on various occasions and highlights its importance in powerful terms. He states that even an atom’s weight of action performed with sincerity surpasses tons of deeds devoid of sincerity. Despite the small number of people around him, he attributes the manifold fruits of their service to their sincerity, describing how their efforts yielded results far beyond their apparent capacity. While expressing this truth, he says: “God willing, you will attain complete sincerity, and you will also help me attain complete sincerity” [2].

Through these words, Bediuzzaman demonstrates humility, appreciates his companions, and at the same time offers an important reminder. For no matter how sincere a person may be, attaining perfect sincerity is not easy. It requires that not even the slightest ulterior consideration be mixed into one’s deeds, that everything other than the Divine be set aside, and that one’s heart be fully directed toward God alone. Moreover, sincerity once attained can easily be lost without one even realizing it. Even when one is very careful, it is difficult to claim that one has reached complete sincerity (ikhlaṣ al-tamm) or perfected sincerity (ikhlaṣ al-atamm). This represents a horizon that we strive for but find difficult to reach. To attain it, one must overcome many demanding obstacles and loosen the bonds of bodily and worldly attachments. Such a degree of sincerity belongs only to the distinguished servants referred to as the mukhlasin—those purified in sincerity.

Bediuzzaman was a monumental personality who carefully observed events around him, continuously drew lessons from them, and offered guidance whenever necessary. On one occasion, he recounts the following experience concerning sincerity: when he told his student Hafiz Ali that another friend’s handwriting was more beautiful than his and that this person would therefore contribute more effectively to the service, Hafiz Ali responded with complete sincerity and heartfelt purity. Rather than feeling disturbed, he expressed joy and took pride in his brother [3].

This example shows that sincerity is closely connected with brotherhood and fellowship. If we wish to understand the degree of sincerity present in our own efforts in the path of God, we may ask ourselves the following question: If I were confronted with such a situation, would I be able to show the same attitude?

May God grant us the ability to transcend our egos, establish a deep connection with our Lord, and act with genuine sincerity at this level.

The ascending spiral of sincerity

If, like Bediuzzaman, we carefully take a look around us, we will encounter many heroes of sincerity whose hearts beat for God. We admire their state and strive to be like them. There have been many such heroes who set out for many parts of the world without considering salary, often without even knowing the countries to which they were going, and they undertook journeys of migration devoted to altruistic service. Their attitude inspired us, revived us, and helped us regain our sense of purpose. No matter how much we thank God for granting us the blessing of being among so many dedicated individuals, it would still be insufficient. Indeed, if there had not been such devoted and sincere people, so many beautiful outcomes would not have emerged. This shows that the fruits arising from such service are extra favors granted by God to sincere intentions.

If sincerity is the foremost quality that the Divine seeks from us, and if it is like an ascending spiral that lifts a person toward His good pleasure, then it should also be our foremost aim. We must constantly ask God for sincerity. Especially at night, we should place our foreheads upon the prayer mat and say: O God, make us among Your servants who seek sincerity and who are granted sincerity.

We should seek sincerity in all of our actions and spend our entire lives striving for perfected sincerity (ikhlaṣ al-atamm). In our supplications, we ask God for matters such as livelihood, health, and family. There is no harm in these requests; however, none of them is as important as attaining sincerity, the Divine good pleasure, and knowledge of the Divine Creator. Therefore, at least as much as we pray for worldly needs and desires, we should also pray to obtain these higher aims.

It should also not be forgotten that sincerity is connected to faith. The stronger one’s faith, the stronger one’s sincerity will be. From this perspective, we must first believe in God with certainty surpassing mathematical certainty; in proportion to our faith, we should attain knowledge of Him (ma‘rifah), and in proportion to that knowledge we should establish a deep connection with Him. If we wish to attain perfected sincerity, we should strive to elevate our faith from certainty through knowledge (‘ilm al-yaqin), to certainty through direct perception (‘ayn al-yaqin), and finally to certainty through realized truth (haqq al-yaqin). If faith becomes deeply rooted within our being and we remain close to God, neither Satan nor the evil-commanding self (nafs al-ammarah) will be able to damage our sincerity.

Just as every precious thing is difficult to obtain, sincerity is not easily acquired. Yet the paths leading to it are not closed; they remain open. It is possible to reach sincerity through faith, knowledge, love, reflection, and prayer.

References

1. Bediuzzaman Said Nursi, Lem’alar, p. 208 (The Twenty-First Flash – Treatise on Sincerity).
2. Bediuzzaman Said Nursi, Lem’alar, p. 203 (The Twenty-First Flash, Third Principle).
3. Bediuzzaman Said Nursi, Barla Lahikası, p. 146. At that time, his Epistles of Light collection were written and reproduced by hand due to the political pressure and persecution directed against religious expression.

When some of the earliest Muslims faced a devastating boycott, Prophet Muhammad (peace be upon him) turned not to violence, but to faith and brotherhood.

The Prophet Muhammad, peace be upon him, and early Muslims responded to the tyranny of the pagans with the utmost resolve and patience. They continued to practice their faith, and the Prophet continued his mission of prophethood. They used all the outward means they could to alleviate their difficulties. Yet, their ultimate reliance was on God, and they tapped into the power of faith.

The boycott took place between 616-619 AD.[1] There were several events that led to boycott of the Banu Hashim and Banu Muttalib tribes, to which the Prophet Muhammad belonged. One was the acceptance of Islam by Sayyidina Hamza RA[2] and Umar RA.[3] Their conversions were a source of great strength for the Muslims. When Umar, who would later become the second Caliph, embraced Islam, some Muslims would even go to the Ka‘ba to pray openly along with him.[4] Another reason was that some Muslims had migrated to Abyssinia, and this enraged the pagans, as they felt those Muslims had managed to escape and were now living in peace and security.[5] The pagans even sent an envoy to the king of Abyssinia requesting that the Muslims be returned. His refusal was a big blow.[6] They thus intensified their persecution of the Muslims still in Mecca. Furthermore, the number of Muslims was slowly rising and this greatly perturbed the polytheists.[7] They tried various strategies in an attempt to deter the Prophet from openly preaching Islam in public. In their last attempt, they went to Abu Talib, the uncle of the Prophet and asked him to offer the Prophet anything in return if he agreed to cease preaching Islam. However, the Prophet rejected this offer.[8] This further disappointed the pagans. Abu Talib and his tribe also vowed to continue their support of the Prophet.[9]

After all the failed efforts, the Quraysh decided that it was time for them to take a definitive step that would end the efforts of the Prophet and the Muslims once and for all. Murdering the Prophet was not an option, as the Quraysh well-understood that this would mean the Banu Hashim and Banu Muttalib seeking revenge, which would lead to tribal war and bloodshed.[10] Abu Jahl thus proposed boycotting the clans that were protecting the Prophet in such a way that they would be absolutely helpless.[11] The rationale of the pagans was straightforward: “since the Muslims have boycotted our religion and social customs, we will boycott them economically and socially.” Due to their support, the non-Muslims of the Banu Hashim and Banu Muttalib tribes were also boycotted. A boycott document was written, which stated that no business or trade of any sort would be done with these two tribes, nor would any food be allowed to reach them.[12] Furthermore, no one would marry anyone from those tribes or have social interactions with them.[13] A document was written with these details by Ikrima bin Amir[14] and signed by around forty leaders of the Quraysh, which for that time was a significant number.[15] In order to further increase the sanctity of the pact, they hung it inside the Ka‘ba.[16] This also served the purpose of informing any visitors that came to Mecca about the boycott so that all form of external help could also be blocked.

Banu Muttalib and Banu Hashim along with their children and women were thus forced out of Mecca, to a nearby place called Shib-e Abu Talib.[17] The prediction of Waraqah ibn Naufal came true: he had warned the Prophet that a time would come when his tribesmen would oppose him and compel him to leave.[18] The intention of the pagans was to leave the Muslims to starve to death in the loneliness of the desert, at the mercy of the scorching heat with no expectation of external help from any quarter.[19]

The physical conditions of the Shib-e Abu Talib seemed to be completely in favor of the pagans achieving their aims. There was hardly any food; the people were forced to eat leaves to survive. The hungry cries of the children could be heard all the way to Mecca.[20] When any traders would arrive at Mecca, Abu Jahl would offer to buy all the items for a much higher price in case they reached the Banu Hashim and Banu Muttalib.[21] Sayyidina Saad ibn Waqas RA narrates that, for three days, he could not stand properly due to the intensity of his hunger. He then found a piece of leather which he cleaned, put in a fire, and ate, and he thanked God for this provision.[22] Others reported eating tree bark just for their survival. When the Prophet would be praying, he could hear the cries of the children and women, which would shatter his heart.[23] Yet despite the horrendous torture, and all odds being against the Muslims, they did not only survive these years. They came out much stronger and with a clear message that nothing could deter the Prophet or the Muslims from their faith. This was due to how they reacted during these difficult times, which will now be explored.

Though the means were meager, the Muslims still tried all that was possible to thrive. Especially, Khadija, the Prophet’s noble wife, supported the tribe through her contacts who were not part of the boycott.[24]

Muslims who were not part of the boycott were also persistent in trying to do as much as they could with limited resources. The best examples are Abu Bakr and Umar. Since they did not belong to the Banu Muttalib or Banu Hashim tribes, they were not a part of the boycott.[25] However, they did not distance themselves from the situation, satisfied at being safe, nor did they let themselves be overcome by despair. They channeled their love and worry for the Prophet and the other Muslims by trying to provide all the support they could.

It is narrated that Abu Bakr RA, since he belonged to a noble and rich family, possessed much wealth before the boycott. During the three years of boycott however, he spent so much money in buying food for those in the boycott and getting it to them that by the end, he was a poor man.[26] It is also reported that other Muslims, whenever they could, would load their camels with provisions and leave them on the boundaries of the Shib-e Abu Talib, so the boycotted Muslims could retrieve the resources. Thus, in face of the persecution of the pagans, the Muslims that were not a part of the boycott did not use violence nor leave Mecca, and neither did they leave the Prophet and his Companions. Rather, they used wisdom and tried to provide all the relief they could. They displayed the practical example of the saying of the Prophet in which he said, “The parable of the believers in their affection, mercy, and compassion for each other is that of a body. When any limb aches, the whole body reacts with sleeplessness and fever.”[27]

However, much more significant than their outward reactions were the inward reactions of the Prophet and his companions in the face of these tortures. The Prophet led his followers and helped them react to persecution with non-violence, patience, perseverance, and firmness to their religious duties. They turned to God for help, focused on the Hereafter, and had absolute tawakkul (trust in God). Zakaria Basharia states, “The Makkan period was characterized by passive, peaceful resistance on part of the Muslims. They bore the abuse and persecution of the Quraysh with patience and forbearance. They never ventured to fight back.”[28]

The Prophet and the Muslims thus reacted during the boycott by turning to God with heartfelt dua (supplication). Not only did the Prophet pray a lot while in confinement, he also went to the Ka‘ba whenever he could during the months when fighting was not allowed and the Muslims would be allowed more freedom in their movement.[29] Regarding Khadija during the boycott, it is narrated, “She prayed to God and invoked His mercy upon the besieged. Prayer was her ‘strategy’ for handling adversity. It was, she found, a simple but effective strategy.”[30] Outwardly, it may seem passive to not retaliate, and to turn in supplication. But in reality, the Muslims realized that greater than the strength of the pagans was that of God, and though they were physically unable to relieve their suffering, God has the ability to completely remove difficulties. Thus, they tapped into the greatest means of help: their faith in God.

They also had the certainty that God would eventually relieve them of this situation. Though outwardly the Prophet seemed to be in a weaker situation, he would often say, “Is it not wondrous how God turns away from me the injuries of the Quraysh?”[31] This reflects that he had complete trust that the pagans could not ever truly harm the Muslims. Ibn Ishaq and Ibn Kathir reported various verses of the Qur’an that were revealed around this time period, especially against those that were opposing the Prophet. These verses centered around the oppositions that the previous Prophets faced – and highlighted that the Prophets were ultimately saved. Thus the more persecution the Prophet suffered, the more revelations he received from God.

This can be metaphorically extended to his followers, too. In times of the greatest difficulties, believers receive the greatest spiritual elevation and nearness to God. This is exactly what was happening to the Muslims during the boycott. They were spiritually being strengthened; their belief and trust in God was increasing. They were being tested by almost everything in the world: their lives, their children, their wives, their wealth, and their social interactions. When they emerged from the boycott, they no longer feared losing anything of this world. Their focus turned entirely to God and the Hereafter.

Lastly, despite the pagans’ atrocities, the Prophet’s reaction was to continue his work of inviting people to faith. Ibn Kathir stated, “The Messenger of God continued as before, calling upon his people by day and night, secretly and openly, calling out the commands of God Almighty, fearing no man.”[32] It was reported that whenever he could, the Prophet would go to the Ka‘ba and he would invite the visitors that had come for business or pilgrimage to Islam.[33] This reflects that he viewed his work as the Prophet of Islam as the most important, and no outward situation would ever change that. This is a lesson for believers to not let their practice of religion be impaired by difficult situations.

As the three years passed, some of the relatives of the besieged finally took a stand against the boycott, and it finally came to an end.[34] However, it did not end on the same note as it started. The news of the boycott had spread across Arabia, and Islam became much more well-known and thus attracted more converts. The Qurayshis had tried to quash Islam, and after their failure, they knew such a step could not be taken again. After the boycott, they even suggested combining the practice of their pagan traditions with Islam, in hopes of creating peace[35].

It can be concluded that the Muslims reacted to the boycott by trying to use any worldly means that were within their reach. Despite the difficult circumstances, they continued to strive. Those that were not a part of the boycott also helped, to the best of their capacity, increasing the brotherhood between all Muslims. The Prophet and the Muslims reacted with non-violence and turned to God in dua and tawakkul. The Prophet also successfully continued his work of dawah despite the opposition.

References

• Al-Mubarkpuri, Safi-ur-Rahman. The Sealed Nectar: Biography of the Noble Prophet. London: Darusselam, 2010.
• Anon. “Social Boycott And Life In Sha’ib Abi Talib”. Universal Sunnah Foundation. http://www.usf.edu.pk/wyw-12.html (accessed August 22, 2017).
• Bashier, Zakaria. Sunshine at Madinah. UK: The Islamic Foundation, 1990.
• Bhat, Parvaze Ahmad. “The Makkan Phase of Sīrah: A Study from the Standpoint of Pluralism”. Islam and Muslim Societies: A Social Science Journal. 6.2 (2013): 69-90.
• Gilani, S N Sadi. “Fatimah Bint Muhammad (PBUH)”. Defence Journal. 15.12 (2012): 1-9.
• Haylamaz, Resit. The Sultan of Hearts. New Jersey: Tughra Books, 2013.
• Ibn Kathir. Al-Sira Al-Nabawwiya: The Life of the Prophet Muhammad. Translated by Trevor Le Gassick. Lebanon: Garnet Publishing Limited, 1998.
• Ibn Isḥāq, Muhammad & Guillaume, Alfred. The life of Muhammad: A translation of Ishaq’s Sirat Rasul Allah. London: Oxford University Press, 1955.
• Kandhelwi, Idris. Siratul Mustafa SWS. Karachi: Kutb Khana Mazhari.
• Lings, Martin. Muhammad: His Life Based on the Earliest Sources. New York: Inner Traditions International, 1983.
• Miyanwalawi, Muhammad. “Accusation of Abū Bakr and Umar not being present during the boycott”. Mahajjah. (2015): 1-14.
• Razwy, Ali Asghar. “The Economic and Social Boycott of the Banu Hashim”. Al-Islam.org. https://www.al-islam.org/restatement-history-islam-and-muslims-sayyid-ali-ashgar-razwy/economic-and-social-boycott-banu (accessed July 18, 2017).

[1] Anon, “Social Boycott and Life in Sha’ib Abi Talib”, Universal Sunnah Foundation, http://www.usf.edu.pk/wyw-12.html (accessed August 22, 2017).

[2] Safi-ur-Rahman Al-Mubarkpuri, The Sealed Nectar: Biography of the Noble Prophet. London: Darusselam, 2010, 55.

[3] Sayyidina is an honorific title written by Muslims before the name of a companion of the Prophet (pbuh). Similarly, RA refers to “May God be pleased with him” and is often used by Muslims after mentioning the name of a companion of the Prophet out of respect.

[4] Martin Lings, Muhammad: His Life Based on the Earliest Sources, (New York: Inner Traditions International, 1983), 88.

[5] Muhammad Ibn Isḥāq & Alfred Guillaume, The Life of Muhammad: A Translation of Ishaq’s Sirat Rasul Allah, (London: Oxford University Press, 1955), 159.

[6] Idris Kandhelwi, Siratul Mustafa SWS, (Karachi: Kutb Khana Mazhari), 257.

[7] Ibid.

[8] Mubarkpuri, The Sealed Nectar, 55.

[9] Resit Haylamaz, The Sultan of Hearts, (New Jersey: Tughra Books, 2013), 266.

[10] Safi-ur-Rahman Al-Mubarkpuri, The Sealed Nectar: Biography of the Noble Prophet. London: Darusselam, 2010, 55.

[11] Martin Lings, Muhammad: His Life Based on the Earliest Sources, (New York: Inner Traditions International, 1983), 88.

[12] Muhammad Ibn Isḥāq & Alfred Guillaume, The Life of Muhammad: A Translation of Ishaq’s Sirat Rasul Allah, (London: Oxford University Press, 1955), 159.

[13] Ibn Kathir, Al-Sira Al-Nabawwiya: The Life of the Prophet Muhammad, Trans. Trevor Le Gassick, (Lebanon: Garnet Publishing Limited, 1998), 27.

[14] Muhammad Ibn Isḥaq & Alfred Guillaume, The Life of Muhammad: A Translation of Ishaq’s Sirat Rasul Allah, (London: Oxford University Press, 1955), 159.

[15] Martin Lings, Muhammad: His Life Based on the Earliest Sources, (New York: Inner Traditions International, 1983), 88.

[16] Anon, “Social Boycott And Life In Sha’ib Abi Talib”, Universal Sunnah Foundation, http://www.usf.edu.pk/wyw-12.html (accessed August 22, 2017).

[17] Ali Asghar Razwy, “The Economic and Social Boycott of the Banu Hashim”, Al-Islam.org, https://www.al-islam.org/restatement-history-islam-and-muslims-sayyid-ali-ashgar-razwy/economic-and-social-boycott-banu (accessed July 18, 2017).

[18] Ibid.

[19] Resit Haylamaz, The Sultan of Hearts, (New Jersey: Tughra Books, 2013), 266.

[20] Idris Kandhelwi, Siratul Mustafa SWS, (Karachi: Kutb Khana Mazhari), 257.

[21] Ibid.

[22] Resit Haylamaz, The Sultan of Hearts, (New Jersey: Tughra Books, 2013), 267.

[23] Ibid.

[24] Ibid.

[25] Martin Lings, Muhammad: His Life Based on the Earliest Sources, (New York: Inner Traditions International, 1983), 89.

[26] Ibid.

[27] Ṣaḥīḥ al-Bukhārī 5665, Ṣaḥīḥ Muslim 2586

[28] Zakaria Bashier, Sunshine at Madinah, (UK: The Islamic Foundation, 1990), 87.

[29] Safi-ur-Rahman Al-Mubarkpuri, The Sealed Nectar: Biography of the Noble Prophet. London: Darusselam, 2010, 55.

[30] Ali Asghar Razwy, “The Economic and Social Boycott of the Banu Hashim”, Al-Islam.org, https://www.al-islam.org/restatement-history-islam-and-muslims-sayyid-ali-ashgar-razwy/economic-and-social-boycott-banu (accessed July 18, 2017).

[31] Martin Lings, Muhammad: His Life Based on the Earliest Sources, (New York: Inner Traditions International, 1983), 90.

[32] Ibn Kathir, Al-Sira Al-Nabawwiya: The Life of the Prophet Muhammad, Trans. Trevor Le Gassick, (Lebanon: Garnet Publishing Limited, 1998), 32.

[33] Safi-ur-Rahman Al-Mubarkpuri, The Sealed Nectar: Biography of the Noble Prophet. London: Darusselam, 2010, 55.

[34] Martin Lings, Muhammad: His Life Based on the Earliest Sources, (New York: Inner Traditions International, 1983), 88.

[35] Ibid, 91.

Let us take a look at these six pitfalls:

1-Desire for Rank and Position; Ambition for fame and acclaim and self-advertisement

Nursi summarizes this feeling that is present in human beings in the following way: “Present in most people is the hypocritical desire to be seen by people and hold a position in the public view; this is the ambition for fame and acclaim and self-advertisement; this desire for rank and position is present to a lesser or greater extent in all those who seek this world. To accomplish this ambition, the desire for fame will drive a person to sacrifice even their life.” If this desire is not satisfied through legitimate ways, it is almost certain that it will cause harm to those who have been captured by it and to the society they live in. Unfortunately, such harm, once it exists, cannot easily be removed.

2-A Sense of Fear

A person can tie down and enslave their freewill through the sense of fear. In today’s world, those people who mislead us scheme to oppress people through this sense of fear. Nursi has defined this pitfall, in particular for the servants of truth, as: “One of the most important and fundamental emotions in human beings is the sense of fear. Scheming oppressors profit greatly from the vein of fear. They restrain those who are weak or undecided through fear. The agents of the worldly and those who spread the propaganda of misguidance take advantage of this vein in the common people and of religious scholars in particular. They frighten them and excite their groundless fears.” A person who believes in God and the Truth can avoid this pitfall only by increasing awareness and faith and by thinking “If I have great honor, dignity, and pride, let them be sacrificed for my cause. Death is only in the hands of God.” The way to fear nothing is to fear only that being that is worthy of fear, God Himself.

3-Greed

Greed means: “an excessive desire to acquire or possess more than what one needs or deserves.” Prophet Muhammad has depicted how a greedy person is, saying: “If the son of Adam had two valleys full of gold, he would ask for the third. Only dirt will satisfy the greedy eyes. God will accept the repentance of those who are sincerely penitent.” To avoid this pitfall is only possible if one is guided by the following verse:

O children of Adam! Whenever you rise to perform the Prayer, (be not naked, or wearing your night or working clothes; instead,) dress clean and beautifully; and, (without making unlawful the things God has made lawful to you,) eat and drink, but do not waste (by over-eating or consuming in unnecessary ways); assuredly, He does not love the wasteful,” (7/31)

It is always possible that some ill-intentioned people may try to use believers for their evil purposes by luring them into the pitfall of greed. Nursi points out this danger:” Yes, ‘the worldly,’ in particular, the people of misguidance do not give away their money easily; they sell it at a high price. Sometimes something that may help a little towards a year of this worldly life can be the means of destroying infinite eternal life. And through that vile greed, a person draws Divine wrath on themselves and tries to attract the pleasure of those who mislead”

4-Nationalism

Nationalism started with Durkheim in Europe and has spread throughout the world from there. Islam opposes any nationalistic view that puts the nationality above religion, that is, a view that makes the nationality of a person more important than their faith. In Islam, it is the unity around faith that abolishes the clan and nationality-oriented concepts. It is clear that most of the companions were from different races, such as, Abu Bakr was an Arab, Bilal was African, Suhayb was from Byzantium, Salman was Persian. Despite the fact that they all were raised in different parts of the world among different nations, they all gathered around the unifying power of Islam and became brothers. The only means of superiority is defined in the verse:

O humankind! Surely We have created you from a single (pair of) male and female, and made you into tribes and families so that you may know one another (with the character and abilities of each to be able to build social relationships among you and help one another, not so that you may feel pride in your color and race and harbor enmity against one another). Surely the noblest and most honorable of you in God’s sight is the one who is the most advanced of you in piety, righteousness, and reverence for God. Surely God is All-Knowing, All-Aware.(49/13)

Islam only supports the positive aspect of nationalism; lineage, clan, nationality are real phenomena and should be recognized. As stated in the above verse, people are put into nations and tribes so that they may become acquainted with one another. Said Nursi has stressed this positive understanding of nationalism in the third matter of the 26th Letter as: “This idea of positive nationalism must serve Islam, it must be its citadel and armor; it must not take the place of it. For there is a hundredfold brotherhood within the brotherhood of Islam which persists in the Intermediate Realm and World of Eternity. So however strong national brotherhood is, it may be like a veil to it. But to establish it in place of Islamic brotherhood is a foolish crime that is like throwing away the treasure of diamonds kept within the citadel and replacing them with the stones of the citadel.”

5-Egotism

This is the weakest side of one’s self and must be removed from the character at once; it is not possible for those unfortunate ones who are caught up in the egotistical tornado to see the truth and to head toward the target without falling off the path in if they have been blindfolded by the ego. Nursi has warned us about this danger in the 29th Letter: “My brothers! Beware, do not let them strike you with egotism; do not let them hunt you with it! You should know that this century the people of misguidance have mounted the ego and are galloping through the valleys of misguidance. The people of truth have to give up the ego if they are to serve the truth. Even if a person is justified in making use of the ego, since they will resemble the others and they too will suppose that they are self-seeking, it is an injustice to the service of the truth.”

6-Laziness and the desire for physical comfort

The sincere, dedicated people who call others to truth and raise them to the true level of humanity, should never be entrapped by laziness, and should be ready to sacrifice their physical and spiritual comfort for divine purposes. The prophet Abraham had many flocks of sheep and he was one of the richest people of his time. Under the guidance of Gabriel, the angels disguised themselves as men and praised God with elegantly chosen words at a volume that Abraham could hear. Abraham was mesmerized by their beautiful praises. He did not hesitate to sacrifice his wealth, to make them repeat those lovely words. Gabriel then introduced himself to Abraham and noted that he did not need any of the wealth that Abraham had offered, and added that the Lord had wanted to show his loyalty to the angels and thus had sent them to test him. The voyagers of this pure path, without perishing in this pitfall, should walk only with the aim in their hearts that is “to please God.”

In summary, in response to the infinite Mercy of God, one should never cease to hope and respect God, and our sight should always be turned toward Him; one should move on with the utmost care and respect. In this way, the spirit of action can be preserved; one will be able to avoid the six pitfalls, making it possible to be protected from the shame and discouraging effects of sins and to drink from the waters of the rivers of forgiveness, thus enabling one to reach the soothing and inspiring bounties of eternity.

Western culture throughout the centuries has taught fear and contempt of racially and culturally ‘different’ people and in its languages has retained derogatory terms for these ‘others’. By contrast, the history of the Islamic civilization shows little evidence of racism. However, in recent times, some Muslims, under the impress of the Western example, have begun to develop feelings of racial prejudice. Following the retreat of Western imperial powers, Muslims have the opportunity to develop away from Western attitudes and ideologies. God willing, more Muslims will rediscover their Islamic heritage, and racist feelings will be removed from their hearts.

We must remember that in the days before Islam racism and slavery existed, but Islam effectively abolished the inferiority associated with slavery and integrated people of various ethnic origins into a single civilization. Muslims are one ummah and Islam is their culture and allegiance. God says in the Qur’an: Verily this brotherhood of yours is a single brotherhood (21.92). God has created us different so that we may know and distinguish one another: worth lies not in belonging to this or that nation but in belonging to God, in taqwa or consciousness of Him. Getting on with the differences in creation is a part of the trials of this life, a test of our kindliness and humanity towards those who are ‘other’.

Do you not see that God sends down rain from the sky? With it We then bring out produce of various colours. And in the mountains are tracts white and red, of various shades of colour, and intense black in hue. Similarly, among men, and crawling creatures, and cattle, they are of various colours (35.27-8).

We should rejoice in the variety of mankind and try to learn about the cultures and languages of others. We enjoy fruits of diverse kinds, and take pleasure in the differences in nature, so why not also take pleasure in the differences between peoples?

The Muslim world has never been afflicted with the intense problems which still affect the Western world. There still exist in the US groups of white supremacists who want to bring back racial apartheid and even slavery. Then, besides the problems of race, there are also problems arising from the discrimination of the rich against the poor. However, God does not judge human beings on the basis of their race or nationality or social class, but on the basis of their quality of worship and their actions.

In the first days of Islam, the pagan Arabs practised slavery. Many slaves liked the message of equality and, attracted to the truth of Islam, converted. The behaviour of the first Muslims tells us that they did not uphold racist attitudes. For instance, Abu Bakr rescued Bilal from torture by buying and then freeing him. Bilal was then honoured with the dignity of being appointed to make the call to prayer: he was the first muezzin. God commands in the Qur’an that to express remorse for certain sins a Muslim should emancipate a slave if financially able to do so. If a slave woman bore a child she was immediately considered free. Also, Islamic law provided legal means to enable slaves to purchase their freedom. Islam was thus the first civilization to gradually abolish slavery and, much more important, the attitudes of racial and cultural superiority which, in non-Muslim societies, have kept the descendants of slaves-even after a hundred years of emancipation-in positions of inferiority. In Islamic societies, slaves were considered a part of the household and fully integrated into the community, many attaining positions of great eminence- Harun al-Rashid was the son of a slave.

It is of the highest importance that Muslims should avoid becoming infected by Western ideologies. The Western nations have nowhere created a successful, stable plural society. Even between nations there is not so much peaceful co-existence as a cynical balance of power. Only Islam has ever succeeded in establishing and sustaining a feeling of common humanity among different peoples and cultures. Many verses of the Qur’an and the ahadith of the Prophet, upon him be peace, reiterate that all people are equal. A hadith qudsi related by Abu Dharr al-Ghifari records the words: ‘0 my servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another’ (Muslim). In another hadith in the Sahih of Muslim, Abu Huraira related that the Prophet said:

Do not envy one another; do not inflate prices one to another; do not hate one another; do not turn away from one another; and do not undercut one another; but be you, 0 servants of God, brothers. A Muslim is the brother of a Muslim: he neither oppresses him nor does he fail him, he neither lies to him nor does he hold him in contempt. Piety is right here-and he pointed to his breast three times. It is evil enough for a man to hold his brother Muslim in contempt. The whole of a Muslim for another Muslim is inviolable: his blood, his property, and his honour.’

As long as Muslims hold to the Qur’an and Sunna and make these sources a part of their lives, they shall be spared the social evil of this age. But, having practised what they have heard preached, Muslims must have the conviction to commend (by example as well as by word) Islam to others. Unless the Western peoples come to respect Islam and learn from it, they will end up destroying themselves because of their national and cultural separatism. Muslims need to work at getting rid of the racism in the world and promoting brotherhood and peace instead.