We begin with a piece about spiritual revival and what it means for a person to devote their life “so others may live.” Compassion serves as the foundation for this cause from which a love of humanity can spring forth from. The heart becomes hard in the absence of compassion and is often much less concerned with the sufferings of others.

Tushar Gandhi, Mohandas Gandhi’s great-grandson, honors his great-grandfather on his 150th birth anniversary in a thoughtful piece about his leadership style and continued emphasis on nonviolence. Mohandas Gandhi always encouraged compassion, tolerance, and love among his followers and their approach towards the oppressive British Raj. It could be argued that Gandhi’s approach could have been significantly different had he centered his movement around violence, anger, and ignorance instead of the Satyagraha movement of nonviolence and compassion.

Research by the late Japanese scientist Dr. Masaru Emoto has shown that positive or negative speech, emotions, thoughts, and energy can change the very molecular structure of Earth’s most important liquid: water. It was shown that compassionate speech caused water to form beautiful crystal, whereas hateful speech formed black, broken, and chaotic messes. The implications of this research are phenomenal considering water is the very essence of all life on our planet.

A call to action from Maisie Bennett draws attention to the fires that are still raging in the Amazon Rainforest, destroying the very lungs of our Earth that are integral for sustaining our shared ecosystem. Apathy and greed have taken hold and have seduced people into destroying our planet’s pristine natural beauty in order to claim more land for our own. We, as an international community, must bring forth our compassion and address this critical environmental crisis once and for all.

April Estes, a heroic mother and cancer survivor, shares her story in her piece “Praise the Lord, I’m Bald.” What she has been through is a reminder that challenges that come with cancer are not only about fighting it; “the real battle” is “learning to live again.” Raising awareness in this respect is important, for healing from cancer is not only a biological cure, but one that also needs psychological, social, and economic support in its aftermath.

Hayah, which can be translated as liveliness and being alive, means that a heart which is already dead because of ignorance, misguidance and unbelief, comes to life through belief, and knowledge and love of God. The verse (6:122), He who was dead (in spirit), and We raised him to life, and set for him a light by which he moves among people without any deviation, makes this point clear.

The scholars of truth regard life as being when one is freed from the imprisonment of the body and corporeality and rises to the level of the life of the heart and spirit. The aspect of this favor which is represented by the master of the creatures, upon him be peace and blessings, who, although an individual, gained universality, can be seen in the verse (42:52), Thus, We have revealed to you from Our (world of) Command (the Qur’an as) a spirit (promising life to the hearts). The aspect which concerns all others who promise life is indicated in the verse (8:24): 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 (with respect to the religion and the world).

The life of the earth, with all its revival and instances of growth and flourishing, is essentially related to the soil and its content, water with its vitality, air and the gases contained in the air. Similarly, true human life is dependent on the knowledge of truth, a strong will-power and endeavor, a sound character and good morals, a deep desire for God’s company, and rejoicing at the awareness of such a great favor. All these together serve as a runway or ramp from which to rise up to the realm where souls fly and attain the eternal life.

The earth derives all its riches from the source described in (16:65): God sends down from (the direction of) the sky a kind of water and therewith revives the earth after its death; in (50:11): We have revived with that water a dead land, and so is coming forth (from the graves); and in (21:30): We have made every living thing from water. Likewise, dead souls exposed to a dearth of faith, and lack of knowledge and of love of God, are revived through belief; they begin to feel what life really means through their knowledge of God, they dive into its depths through love, and attain a full life through resolution, will-power and determination. Then, as long as initiates realize the goal of Follow God’s way of acting [1] under the guidance of the supreme exemplar of good morals, the one who is praised in the verse (68:4), Surely You stand on an exalted standard of character, they attain God’s company in the infinite air in which they beat their wings, and feel constant gratitude and enthusiasm. When the time is due, they feel so expanded with the rapture of being in God’s presence that it is as if they transcended the limits of time and space and been favored with the rank, When I love My servant, I become his hearing with which He hears and his sight with which he sees and his hand with which he holds and his feet on which he walks [2]. And as stated in (56:89): Then (there is for him) comfort in eternal relief, and abundance, and a Garden of bounty and blessing, their spirits continue, by the Power of the All-Powerful Sovereign, flying toward eternity in the Gardens of Paradise, the Presence of the Lord of the worlds, and the company of the Most Compassionate of the compassionate.

In this rank, which is the essence of true life, there is neither death nor decay. Death and decay only occur with respect to the carnal soul and corporeality, and there is permanence with respect to the heart, spirit and other spiritual faculties. This permanence is also viewed as “self-annihilation in God” and “subsistence by Him and with Him.”

There are three breaths in the life of an initiate who has reached this degree: the breath of fear, the breath of expectation, and the breath of love. As the carnal soul fulfils an important mission on behalf of corporeality and the body, fear, expectation, and love are each an important dynamic for the life of the spirit and heart. Always feeling fear and love of Him causes the conscience of the initiate to feel an overflowing pleasure by far greater than what a child feels upon seeking refuge in the arms of the mother who has just chided him. Thinking of Him as the All-Compassionate, All-Loving Lord, and considering the depth of His Mercy, is such a spiritual pleasure that if it were to take on a physical form, it would appear like a Garden of Paradise. Finding or reading His Names on the face of His works, breathing His Attributes on the climate produced by the manifestations of His Names, and feeling the pleasure embedded in wonder at the consideration of the relation between His works, Names and Attributes, gives such an indescribable pleasure that only those who have been able to realize this degree of spiritual ascension can feel it.

Those who can most swiftly reach this most precious goal, even though they are unable to feel the grace of this sacred journey at every step, are those who set off by being able to ac-knowledge their poverty and helplessness before God, and their gratitude and enthusiasm. They know how to become an ocean while each of them is still a drop; they know how to travel among galaxies while each is still a particle, and although they see themselves as nothing, they are able to live in the wheel of existence in accordance with its ultimate goal. They always travel saying, as Ibrahim Haqqi said:

I have attained pride through poverty,
and supplicating to the Ultimate Truth,
I always utter, O the All-Living, O the Self-Subsistent!

They overflow with enthusiasm and gratitude, and are enraptured with the lights of the true life and existence, which are found a step beyond this horizon. Without considering the assertions of some, such as the Unity of Being and the Unity of the Witnessed, they feel the truth of life and existence beyond all conceptions of modality, and say: This life is not sufficient for such an expanse of pleasure.

O God! Guide us to the Straight Way, the way of those whom You have favored. And bestow peace and blessings on the master of the creatures, the means of the life of the two worlds, and on his Family and all of his Companions, all of them.

References

1. al-Jurjani, at-Ta‘rifat, 1:216.
2. al-Bukhari, “Riqaq,” 38.

We have not sent you but as a mercy to all people. (21:107)

The verse tells that it is God’s mercy that caused Muhammad to be a universal messenger, that Prophet Muhammad is the messenger of mercy, and that his message, namely the Qur’an, is the message of mercy.

Inspired by the Qur’an, Muslim philosophers have thought that mercy is the primary reason of the existence of Islam, just as love and generosity are the main reasons of the existence of the universe. To put it clearly, it can be said that God so loved His own beautiful names that He generously created the world for the manifestation of those names, and He had Mercy so much upon humanity that He sent Islam as a pure way of life.

Meaning “submission to God,” Islam teaches the rules of goodness, originating from the eternal wisdom of the Maker of the universe. Given this generic definition, Islam does not mean only the religion instructed in the Qur’an, but the only religion instructed by God through all divine revelations and all prophets. In other words, submission to God refers to the essence of the heavenly prescribed religion. Some scholars even comment that Islam means the religion of all creation in the sense that all creatures in the universe, as Qur’an says, necessarily obey God. Only humans are exempt from necessity; they choose to obey or disobey.

As a result, Prophet Muhammad is not the only prophet of Islam in generic sense, but only the last prophet of the religion. He is also the last messenger of mercy, following and witnessing to all messengers before him. In fact, the Qur’an describes the previous revelations as manifestations of divine mercy. To mention some:

[Noah:] God has granted me mercy from Himself. (11:28, 63)

Before this was the Book of Moses as a guide and a mercy. (11:17, 46:12)

[For Mary’s miraculous conception:] So that We may make him (Jesus) a sign to men and a mercy from Us. (19:21)

Following the previous revelations, Qur’an, the last scripture of Islam in generic sense, is a Book of mercy above all. At the first glance, we see that each chapter opens with a certain word: “In the name of God, the most merciful, the most compassionate.” Then the Qur’an describes itself as “mercy” again and again. To mention a few:

We have revealed the Book to you explaining clearly everything, and a guidance and a mercy and good news for those who submit. (16:89)

These are verses of the Book of Wisdom, a guidance and a mercy for the doers of goodness. (31:2-3)

These verses along with others should explain why the night of the first revelation of the Qur’an is called in the Book as the “night of destiny.” The particular chapter concerning that special event informs us that “the night of destiny is better than a thousand months” (97:3). That is, a tiny slice of time bearing the divine message of mercy is better than an age deprived it. The verse should imply that the revelation of the Qur’an is as much significant for humankind as mercy is.

If the Qur’an is the message of mercy, and Prophet Muhammad the messenger of mercy, it is because God is the God of mercy. The very first sentence of the Qur’an movingly puts it: “Praise be to God, the Lord of all creation, the most merciful, the most compassionate, the master of the day of judgment.” Such beginning indicates that the Qur’an’s most fundamental teaching, the unity of God, is profoundly related to the mercy of God, as Qur’an reads elsewhere: “Your God is One God. There is no god but He, the most merciful, the most compassionate” (2:163).

In the Qur’an, mercy is so essential to the divine personality that the attribute Rahman, meaning “the most merciful,” is many times used as a proper name replacing the name “God,” Allah in Arabic. Here are a couple of examples:

Say, Call upon God or call upon the most merciful. Whichever you call upon, to Him belong the most beautiful names. (17:110)

The servants of the most merciful are they who walk on the earth in humbleness, and when the ignorant address them, they say, Peace. (25:63).

Pondering on the correspondence between the names “God” and Rahman, scholars comment that the so-called “greatest name of God” is the name Rahman, the most merciful. Ibn Arabi, the well-known Sufi philosopher, thinks that Rahman is the “mother” of all divine names. That means Rahman comprises or involves the meaning of all other divine names, such as the Forgiver, Provider, Lover, Creator, and Reviver. Therefore, in Sufi philosophy, creation is mainly for the purpose and by the manifestation of God’s mercy. Just two samples from amongst many verses in accord with this mystical insight:

And out of His mercy He has made for you the night and the day, that you may rest therein, and that you may seek of His grace, and that you may give thanks. (28:73)

Look then at the signs of God’s mercy: How He gives life to the earth after its death. Surely He will raise the dead to life; and He has power over all things. (30:50)

Everywhere in the Qur’an, God speaks as the God of Mercy. That is not only for introducing the merciful personality of the Creator, but also for prescribing mercy to the servants, who have been created for the purpose of living in conformity to the divine goodness. A few out of hundreds:

Say, To whom belongs what is in the heavens and the earth? Say, To God. He has prescribed mercy for Himself. (6:12)

Say, In the bounty of God and in His mercy: therein let them rejoice. It is better than what they hoard. (10:58)

[Prophet Shuayb:] And ask forgiveness of your Lord, then turn to Him. For my Lord is Merciful, Loving. (11:90)

O My servants, who have transgressed against their own souls! Do not despair of the mercy of God. Surely God forgives the faults altogether. He is Forgiving, Compassionate. (39:53)

Nonetheless, God is not only the God of mercy or the God of love, but also the God of wisdom and the God of justice. As theologians have perfectly articulated, His absolute mercy does not cause Him to behave unwisely or unjustly. Having conscience, humans are responsible and accountable for their actions. We are here for this reason, as reiterated in the Qur’an. Although all our mistakes and faults are subject to forgiveness as long as we seek, some grave crimes might be unforgivable if insisted. Mercy upon the victim does not excuse the lack of punishment, which would also leave the judgment meaningless.

Tell My servants that I am Forgiving, Merciful, and that My punishment is the painful punishment. (15:49)

God had mercy so much upon humanity that He sent Islam as a pure way of life, we said earlier. Then mercy should be essential to all aspects of the religion. An analysis on Islamic morality and law would reveal that all prescribed rules ultimately function for the establishment of mercy in human life in parallel to the merciful establishment of nature by God. Perhaps the most apparent rule of mercy in Islamic life, as instructed by the Prophet, is what is called basmala, namely saying “In the name of God, the most merciful, the most compassionate,” in the beginning of any action-eating, dressing, reading, writing, having a seat, starting the car, getting on the bus, sleeping, waking up, etc. Doing so, one is constantly trained in that mercy and compassion is the basis of everyday life.

As well recorded, the Prophet’s everyday life was full of words of mercy and acts of compassion. A study on his elaborate biography would ensure that he always aimed at requirements of a soft heart. I would like to give a single example, which would illuminate all examples. Prophet Muhammad has had billions of lovers, and had many enemies as well. Abdullah bin Ubayy, the chief adversary of Islam in Medina, was one of the latter and so harsh. He was the person behind many betrayals and plots including adultery slander to the wife of the Prophet. One day Abdullah passed away with his all mischief. The Prophet was saddened at such an end. He participated in his funeral, condoled with the family, performed the funeral prayer asking God forgiveness for the dead, even gave his garment to be put on the body as a cause for divine mercy, and left the funeral in sadness.

One of the sad things about his legacy is that his biography has been generally narrated with emphasis on the struggles and battles that he was forced to get into by the hostile opponents. This has been a focus-shift from the elegant face of the rose to its protective thorns. The fact is, Prophet Muhammad cultivated a community in peace and justice, and nurtured them with sympathy and mercy. As they grew, so did the enemies. The early Muslims in Mecca were threatened, oppressed, persecuted, murdered, and forced to migrate by the pagans of the city. Responding in silence, they migrated to Medina. Then military assaults on the early Muslims were carried out by the same pagans. The revelation allowed the Muslim community to defend their faith and existence in justice. After several years of struggle, the Prophet initiated a long-term peace agreement at a time when his community got stronger than the opposite. As the Prophet had expected, peace caused thousands to embrace Islam. When the pagans eventually broke the agreement with a final attack, the Prophet marched on Mecca and occupied the city without any drop of blood. He announced freedom to all, saying: “No reproach this day shall be on you. May God forgive you. He is the most compassionate.” This was the only way in which he struggled.

Meaning “struggle in the way of God” and referring to any kind of endeavor for goodness, jihad naturally includes protective actions and, in case of offense, fighting in justice and mercy. Textual and historical analyses show that all verses in the Qur’an concerning fighting are in this category, the category that might be called the rightful pacifism. Qur’an teaches that disbelief itself is not a reason of fight at all. However, in today’s world, due to ignorance or misconception, as well as living under oppression, those verses are often taken arbitrarily out of their textual and historical contexts, and used for various purposes. Indeed, for those who sincerely and seriously appeal to the Qur’an and the Prophet, neither hatred nor antagonism can be the stable rule of the relationship with the other. What is the rule then? The messenger of mercy reminds: “Have mercy upon those on earth, so that He Who in the Heaven has mercy upon you” (Tirmidh, Birr, 16). Peace, God’s mercy and blessings be upon him and his fellow messengers.

Erkan M. Kurt, PhD, is a researcher at the Institute of Interfaith Dialog, Houston, Texas.

Christians

In Acts 10:38 we read the following: “God anointed Jesus of Nazareth with the Holy Spirit and with power. He went about doing good and healing all who were oppressed by the devil, for God was with him.” And in Matthew 9:36 we read: “At the sight of the crowds [who seemed lost], his heart was moved with pity [with compassion] for them.” In brief, this explains what was responsible for the life and actions of Jesus of Nazareth and how it is that he did no harm, but rather only good: He was moved with pity, with compassion for others. And what is compassion?

The Greek word for compassion is “splanchnizomai” or “spankhnomai.” It means to be moved as to one’s bowels moved with love and pity or sorrow. It means to suffer with someone, to feel and identify with someone’s pain. To have compassion is to have mercy, to recognize and have sorrow for someone’s suffering. It is to have love, care, kindness and tenderness for someone, especially for those in need.

Clearly, those who are planting bombs or blowing themselves up or who are plotting similar schemes in Nigeria (and people of similar minds who are perpetuating violence in other parts of the world) no longer have compassion for others and for themselves. And yet, they claim, for the most part, that they are doing this in God’s name. The real question is: In the name of whose God? Is there a God without compassion? It is certainly not in the name of the God of Jesus of Nazareth, nor is it really in the name of Allah of Islam. And it is definitely not in the name of YHWH (God) of the Jews either.

In John 14:9-11, Jesus said to Philip who asked him to show them the Father, “Whoever has seen me has seen the Father. … I am in the Father and the Father is in me. … The Father … dwells in me.” Unequivocally, one can say that what we see and love in Jesus of Nazareth, namely, his compassion for the poor and for everyone in need, his gentleness, his unconditional and faithful love, to name only a few, is equally true of the God that he has revealed to us. And Saint Paul writes in 1 Corinthians 11:1, saying, “Be imitators of me, as I am of Christ.”

Muslims

What do we know about the God of Islam? Asghar Ali Engineer remarks that the very first chapter of the Qur’an has the second verse as follows: Al-Rahman al-Rahim (i.e., The Compassionate, the Merciful). In fact, every chapter of the Qur’an (there are one hundred and fourteen of them), from surat al-fatiha to surat al-nas, begins with Bismillah al-Rahman al-Rahim (i.e., “in the name of Allah the Compassionate and the Merciful”) (with the exception of the chapter Tawbah in which this phrase is not in the beginning but comes later). Thus, among Allah’s own 99 names are al-Rahman and al-Rahim (i.e., The Compassionate and The Merciful), and Allah has sent his Prophet Muhammad into the world as the Mercy of the world, as rahmatu lil’alamin (i.e., as “mercy of the worlds”) and as al-risalat al-alamiyyah (i.e., as one who represents universal mercy). And a Muslim, according to Asghar Ali Engineer, begins everything by reciting, “Bismillah al-Rahman al-Rahim” (that is, “begin [every step] in the name of Allah Who is Compassionate and Merciful”). One can infer from this that the predominance of mercy and compassion in the life of Muslims is indisputable. Thus, even when one may engage in a “rescue mission” – that is, plot or participate in a war against the oppressor in order to liberate the oppressed, who cries for justice – even then the Qur’an (in chapter 4, verse 75) does not expect the violence to be reckless. In other words, Muslims may never fight a war “without compassion”; they may never fight a war except on compassionate grounds (and only with compassion). Not even in the name of the most oppressed of peoples may they fight a godless war, an unholy war. A war that is considered holy is that which is fought fi sabili Allah (i.e., in the way of Allah). The way of Allah is of justice and of protecting the rights of the poor and exploited. For more on this matter, one may consult the commentary of Maulana Muhammad Ali’s The Holy Qur’an (Lahore, 1973). Meanwhile, it is most certainly unjust and ungodly to kill the innocent. Is it not?

Now we have seen that like the God of Jesus of Nazareth, Allah of Islam is compassionate and merciful. Among Allah’s 99 names none is used as frequently as al-Rahman al-Rahmin. And Allah demands that Muslims be compassionate and merciful to others even in circumstances where they are morally compelled to liberate the poor and exploited from the callousness, godlessness and decadence of the oppressor. Otherwise, those that they seek to help may in fact end up being worst off, and even destroyed by their actions.

Additionally, in the ninth century the servant of God Umar, the second successor of the holy and most venerable Prophet Muhammad, decrees as follows in respect of Christians: “Their churches shall neither be used as dwellings nor destroyed. They shall not suffer any impairment nor shall their dependencies, their crosses, nor any of their property. No constraint shall be exercised against their religion (Q. 2:256) nor shall any harm be done to any among them” (cited in J. M. Gaudeul’s Encounters & Clashes: Islam and Christianity in History, Rome, 2000, p. 47). All in all, the soul of Islam is mercy and compassion.

The Jews

Finally, what do we know of the God of the Jews? According to Richard H. Schwartz, YHWH (God) is referred to in synagogue services as Ha-rachman, that is, as “The Compassionate One” and as Av harachamin, that is, as “Father of Compassion.” And the Talmud (i.e., a collection of books, which is considered as one of the holiest of Judaism’s books and taken to be very authoritative in Judaism) also teaches that Jews are to be rachmanim b’nei rachmanim, that is, “compassionate children of compassionate ancestors.” Thus, one who fails to be compassionate cannot be a true descendant of Abraham (Bezah 32b). And the Talmud says categorically that heaven will grant compassion exclusively to those who have shown compassion to others (Shabbat 151b). This insistence on and importance of compassion in Judaism is taken further by the Baruch Sheh’amar prayer which is recited daily in the morning (Shacharit) services. Here is the prayer: “Blessed is the One (God) Who has compassion on the earth; blessed is the One Who has compassion on the creatures [animals and people].”

In Judaism, compassion is not only an attribute of God, it is imperative for all Jews to show compassion. Rabbi Dovid Sears states, “Compassion for all creatures, including animals, is not only God’s business; it is a virtue that we too must emulate. Moreover, compassion must not be viewed as an isolated phenomenon, one of a number of religious duties in the Judaic conception of the Divine service. It is central to our entire approach to life.” Why is compassion at the core of Judaism? As Richard H. Schwartz reminds us affirmatively of Isaiah 11:9, the answer is: so that “no one shall hurt nor destroy in all of God’s holy mountain”; so that no one may hurt or be hurt; so that no one may destroy or be destroyed in all of God’s creation.

We may now conclude by saying that if and when all men and women of Nigeria realize that those who have shown no mercy and compassion on earth to their fellow men and women and children will not be shown mercy and compassion in heaven by God, then they will most certainly, consciously and actively cultivate compassion, and the current reckless violence and killings in Nigeria will begin to die a natural death.

Rev. Dr. Pachomius Okogie
University of Saint Anselm,
Rome, Italy

Considered from various angles, the contemporary era is not one to be proud of; doomed peoples of the past would no doubt be embarrassed if they were to witness many of the atrocities we no longer feel moved watching on the news on a daily basis. As the Lead Article asserts, “Communities and diverse groups within communities live with apparently endless anger, hatred, and detestation, pursuing plans of murder and complete destruction that would never previously have been held possible.” In the face of such vices, the noble prophets always acted with compassion and strived to soften the hearts of those who challenged their message. In fact, compassion is the “essence of all existence,” and despite the gloomy skies of our time, rays of a bright sun are visible on the horizon: “Hopefully, we are not distant from the coming days in which we shall be roused to a feeling of compassion in our hearts, by the grace of God.”

Thomas Petriano observes the same horizon, and he seeks a closer tie between two great religions of the world while speculating on the compassionate example of their prophets: “It is not hard to imagine Jesus and Muhammad as friends, linked by their love of God and their vision of a world characterized by justice, compassion, and equality” (may peace be with them).

Hurisa Guvercin illustrates another portrayal of compassion in her piece where she discusses an Islamic perspective on people with disabilities. It is very refreshing to find such examples from human history giving us a good reason to be proud of our past.

Roberto Colella expounds on an age-long debate on science vs. faith, and he asks, “Is it possible for a scientist to believe?” His is an interesting contribution that increases our hopes for a world where faith and science can coexist, not as contradicting phenomena, but as two inevitable components of the same truth.

Consider how great a source of power is a chick’s weakness, on account of which a mother hen will attack even a lion. Or how the weakness of a lion cub subjugates to itself so great a beast as a lioness, which suffers hunger to feed her baby. How remarkable is the powerful appeal inherent in weakness, and what a spectacular manifestation of Compassion for importunate beings.

In the same way, loved children obtain their goals through weeping, wishing, or making a sad face, all of which can cause mighty people to serve them. If they relied on their own strength, they would never realize any of this. On account of their weakness and powerlessness, in fact, feelings of affection and protection are so motivated in their favor that a single gesture may allow them to subjugate powerful people.

If such children become so arrogant as to deny the care and affection shown to them and say, in accusation of the protection over him: ‘I do all this with my own power, they deserve to be punished. We also will deserve to be punished if we deny our Creator’s mercy to us by attributing all that we achieve to our own power and knowledge, thereby accusing God’s wisdom in ingratitude for what Divine Mercy has bestowed upon us. We will be like Korah, who said: I have been given it [my possessions] on account of my knowledge (28:78).

This shows that our observed dominion in nature, as well as our advancement and progress in civilization and technology, have not been realized solely through our own power, effort, and success. Rather, we largely owe them to our essential weakness and helplessness, which attract Divine aid. Our poverty is the source of Divine provision, our ignorance is made up for by Divine inspiration, and our need draws Divine favors. Also, it is Divine Mercy and Affection, and Divine Wisdom, not our own power and knowledge, that have empowered us with dominion over creation and have put things at our disposal. Only Divine Authority and Compassion enable us, who are so weak that we can be defeated by a blind scorpion and a footless snake, to dress in silk made by a silkworm and to eat the honey produced by a bee.

Since this is the truth, renounce your arrogance and do not put your trust in yourself. Rather, affirm your impotence and weakness in the high presence of God by asking for His help, and by praying and entreating Him. Declare your poverty and insufficiency, and show that you are His true servant. Then say: God is sufficient for us. Most sublime is He in Whom we trust (3:173), and ascend to the higher ranks.

Do not say: ‘I am nothing. What significance do I have that the All-Wise Creator should intentionally put creation at my disposal and demand from me universal gratitude? You are almost nothing with respect to your physical being, but your duty or rank makes you are an attentive observer of this magnificent universe, an eloquent tongue of beings declaring the Divine Wisdom, a perceptive student of this book of creation, an admiring overseer of the creatures that glorify God’s praise, and a respected master of worshipping beings.

You are an insignificant particle, a poor creature and a weak animal as far as your physical being and soul are counted, and so are carried away by the huge waves of creation. But if you are perfected through the light of belief, which comprises the radiance of Divine love, and through the training of Islam, you will find a kingliness in your being a slave, a comprehensiveness in your particularity, a world in your small entity, and a very high rank in your insignificance. The realm of your supervision of creation will be so broad that you can say: ‘My Compassionate Lord has made the world a home for me. He has given me the sun and the moon as lamps, spring as a bunch of roses, summer as a banquet of favors, and the animals as obedient servants. He has put the plants and vegetation at my disposal also, as ornaments and provisions for my home.

In conclusion, if you obey your evil-commanding selfhood and Satan, you will fall to the lowest level. But if you follow the truth and the Qur’an, you will ascend to the highest level and become the most excellent pattern of creation.

Fifth remark

We have been sent to this world as guests with a special responsibility and endowed with important potentials. We have been assigned important duties in accordance with these potentials, strongly urged to carry out those duties, and are gravely threatened if we do not. To make the mystery of ‘being the best pattern of creation more comprehensible, we summarize the essentials of the worship and duties required of us.

Our worship consists of two aspects. One is implicit and concerns reflection and consciousness. The other is visible prayer, done in direct supplication in God’s presence.

The first aspect is that we submissively confirms the Sovereignty of His Lordship over creation, and observe in amazement the works of His Beauty and Perfection. We then draw the attention of our fellow beings to the intricate, ornamented works of art that are manifestations of the sacred Divine Names. We also measure in ‘units of due perception and discernment the gems of the Lord’s Names, each of which is a hidden spiritual treasure, and evaluate them with grateful hearts.

After this, we make a close study of the pages of creation, the sheets of the Heavens and the Earth, each of which is a missive of Divine Power, and contemplate them in great admiration. As we gaze in amazement and admiration at the subtle ornamentation and refined skills in creation, we ardently desire to know their Beautiful Creator and yearn to enter His Presence, where we hopes to be received into His favor.

The second aspect is that we turn toward our Majestic Creator, Who wants Himself to be known through the miracles of His artistry. We unburden ourselves to Him in sincere belief and try to acquire knowledge of Him. By doing so, we discern that a Compassionate Lord wants Himself to be loved through the beautiful fruits of His Compassion. In response, we makes ourselves loved by Him by devoting our love and adoration to Him.

Seeing that a Generous Provider nourishes us with the best and dearest of His material and spiritual favors, we respond to Him with gratitude and praise, expressed through our works, deeds, lifestyle and, if possible, all our senses and faculties. We then observe that a Lord of Beauty and Majesty manifests Himself in the mirror of beings, and draws attention to His Glory and Perfection, and His Majesty and Beauty. In response, we proclaim: ‘God is the Greatest! Glory be to God! and prostrates before Him in wonder and adoration.

He also notices that One of Absolute Riches displays His limitless wealth and treasuries in an infinitely generous fashion. In response, we glorify and praise Him and, displaying our need, ask Him for His favors. Then, observing that the Majestic Creator has arranged the Earth like an exhibition that displays His matchless works, we appreciates them and say: ‘What wonders God has willed and created! Confirming their beauty, we say: ‘God bless them! Showing our wonder, we say: ‘Glory be to God! Expressing our admiration, we say: ‘God is the Greatest!

Also, we see that the Unique One demonstrates His Oneness in creation through His particular signs and His unique decrees, and through His inimitable stamps and seals, which He has places on each creature. He inscribes the signs of His Oneness on everything, and raises the flag of His Unity throughout the world, thus proclaiming His Lordship. We respond to this with belief and affirmation, admission of and testimony to His Unity, and with devotion and sincere worship.

We may attain true humanity by all such types of worship and reflection. We may demonstrate that we are the best pattern of creation and, through the grace of faith, become a trustworthy vicegerent of God on this Earth.

Now, those of you who heedlessly go toward the lowest level by misusing your will although you were created as the best pattern of creation, listen to me! To see how ugly is the face of the world that turns toward passions and desires, and, by contrast, how extraordinarily beautiful is its other face that turns toward the Hereafter, look at the ‘tables given below.

The First Table

(This table depicts the true spirit of the world of the heedless.)

Do not invite me to the world; I came and found it evil and mortal. Heedlessness was a veil; I saw the light of Truth concealed. All things, the whole of creation, I saw were mortal and full of harm. Existence, indeed I put it on. Alas! It was non-existence and I suffered much. As to life, I experienced it; I saw it was torment within torment. Intellect became pure retribution; I saw permanence to be tribulation. Life was like a wind that passed in whims; I saw perfection to be pure loss. Deeds were only for show; I saw ambitions to be pure pain. Union was in fact separation; I saw the cure to be the ailment. These lights became darkness; I saw these friends to be orphans. These voices were announcements of death; I saw the living to be dead. Knowledge changed into whims; I saw in science thousands of ailments. Pleasures became unmixed pain; I saw existence to be compounded non-existence. I have found the True Beloved; Ah! I suffered much pain because of separation.

The Second Table

(This table describes the true spirit of the world of the people of guidance and peace.)

Heedlessness has disappeared; I have seen the light of Truth to be manifest. Existence is a proof of Divine Being. Life is the mirror reflecting Truth. Intellect has become the key to treasuries. Mortality is the door to eternity. The spark of self-attainment has died. There is the Sun of Grace and Beauty. Life has become pure action. Eternity is pure life. Darkness is a thin membrane enclosing light. There is true life in death. All things have become familiar. All sounds are the recitation of Divine Names. All the particles in creation: Each recites God’s Names and glorifies Him. I have found poverty to be a treasury of wealth. In impotence lies perfect power. If you have found God,all things are yours. If you are a slave of the Owner of All Things,His property is yours. If you are egotist and claim self-ownership,it is endless trial and tribulation. It is infinite torment you are to experience,it is an unbearable calamity. If you are truly a slave of God,devoted to Him,it is an infinite delight. Taste its uncountable rewards,experience its boundless bliss… Glory be to You! We know nothing but what you teach us. You are the All-Knowing, the All-Wise. O my Lord, relieve my mind and ease my task. Loosen a knot from my tongue so that they may understand my speech. O God, bestow peace and blessings on Muhammad, his pure, unique essence, who is the light revealing all the mysteries, the manifestation of light, the point upon which manifestations of God’s Majesty are centered, the pivot around which the world of His Grace and Beauty revolves. O God, for the mystery of him in his relation to You, and for his journeying toward You, secure me from my fears, protect me from falling, diminish my sorrows, and purify me of my passions. Be with me, take me away from myself unto You, favor me with effacement from myself. Do not leave me obsessed with my self and veiled by my feelings. Unveil to me every mystery. O Eternally Living and Self-Sustaining, O Eternally Living and Self-Sustaining, O Eternally Living and Self-Sustaining! Have mercy upon me, upon my companions, upon all believers, and upon all the people of the Qur’an. Amen. O Most Compassionate of the compassionate, O Most Generous of the generous! The conclusion of their call will be: All praise is due to God, the Lord of all the worlds.

Adapted from Bediuzzaman’s Twenty-third Word, Second Chapter.

God Himself is the Most Compassionate of the compassionate (A‘raf, 7,15: Yusuf 12.64,92) and the best of those who forgive (Mu’minun, 23.109,118). This means that compassion is an emotion whose source and original is the Divine attributes, the Compassionate and the Merciful. Our beloved Prophet, upon him be peace, explains how even animals have compassion: ‘God divided His Mercy into a hundred portions. He held back with Himself ninety-nine portions and sent the other one down to earth. It is out of that one portion that living creatures find compassion for each other. Even an animal is careful with its leg so that its young are not hurt’ (Bukhari, Adab, 19; Muslim, Tawba, 17). The reason why compassion is a noble quality is that it is a portion of God’s infinite compassion.

Bearing this in mind Muslims are inspired to help one other and other living creatures, and treat them with mercy, as a religious and moral duty. Those who fail in this duty, who do not have compassion for others, are believed to remain deprived of God’s compassion and people’s forgiveness. The Prophet said: ‘The one who does not forgive is not forgiven’ (Bukhari, Adab, 106: Muslim, Fada’il, 65); ‘God does not forgive the one who has no mercy (Muslim, Fada’il, 66; Tirmidhi, Birr, 16).

We all know that Prophet Muhammad, upon him be peace, always treated children, the elderly and the sick, women, widows and orphans, indeed all people who might be in need, and even animals, with tolerance and mercy. Once he said: ‘Often I start my prayer intending to prolong it. However, when I hear a baby crying I feel myself urged to cut it short in order to ease the mother’s distress’ (Bukhari, Adhan, 163). He also instructed Muslims who lead prayers to keep the prayers short in order not to distress or tire the sick or the weak and elderly in the congregation (Bukhari, Ahkam, 13).

In Islam, compassion and mercy are a universal duty. The Prophet said: ‘God forgives those who forgive. You should have mercy for those on earth so that those in heaven shall have mercy for you’ (Abu Dawud, Adab, 58). Therefore, a Muslim must treat all people- Muslim or non-Muslim-and all living creatures with mercy and tolerance. The saying of the Prophet that a sinful woman obtained God’s pardon because she felt pity for a dog dying of thirst and troubled herself to draw water from a well and give it to the dog, is a clear message to people that they should have mercy for all creatures.

Once a man accompanied by a child came to the Prophet. When the man started to kiss and caress the child, the Prophet asked: ‘Do you feel mercy for the child?’ The man said, ‘Yes’. The Prophet said:

‘Because of your mercy for the child you also deserve God’s mercy, since He is the Most Compassionate of the compassionate.’

Mercy means a love that includes feelings of protection and guardianship. The saying of the Prophet just cited tells us that he loved children and instructed believers to treat children with care and mercy. We should remember that the Prophet used to greet children, give them food, hug and caress them, and let them ride on his camel. He also cherished non- Muslim children. When some children were killed by both sides in a battle, the Prophet became very sad. Some people tried to console him and said that he should not be so distressed for non-Muslim children. He replied: ‘These children, even though they are non-Muslims, are better than you [because they are sinless]. Be careful not to kill children. Do not kill children!’

During the caliphate of ‘Umar, the great Caliph was discussing the duties of a man he was about to appoint as governor. During their discussions a small boy came in. Caliph ‘Umar was merciful towards children. He took the boy on his lap and kissed him. The man was so struck by ‘Umar’s behaviour with the boy that he asked if he was the Caliph’s son. ‘Umar said: ‘No, he is an orphan of a man who was martyred in a battle.’ The man said:

‘O Commander of the Believers! You show such love for another man’s child, hugging and kissing him! I have three children and have never done the same with them.’ On hearing this, it was ‘Umar’s turn to be astonished. He said to the man: ‘The one who lacks love and mercy for his own children cannot have those feelings for other people. Therefore I have changed my mind and will not appoint you to that post.’ ‘Umar recognized that love and mercy are among our religious obligations and a means of spiritual nourishment. If we do not treat children with love and mercy, particularly orphans, their emotional and psychological growth may be stunted and their spiritual life damaged-lack of love can harden the human heart.

Love, compassion and mercy are three golden keys to deliverance and peace of mind and heart. We hope that humanity will regain their commitment to these values which are and always have been of the highest relevance and importance for our well-being.

The first phrase: There is no god but God

This phrase provides for the human spirit, which is subject to innumerable needs and vulnerable to the attacks of countless enemies, an inexhaustible source of help. It opens for it the door to a treasury of mercy that can secure all its needs. In the phrase is a point of support that shows and makes known to the spirit its Master and Owner; its Creator; its true Object of worship, who possesses an absolute power that will secure it against the evil of all its enemies. In this way, this mighty phrase saves the heart from utter desolation and the spirit from grievous suffering, it is forever uplifting and the means of a continual felicity.

The second phrase: (He is) One

This phrase implies the following happy news, both healing and auspicious: the human spirit, which is connected to most species in the universe, and is overwhelmed in misery and confusion because of that connection, finds in the phrase ‘(He is) One’ a refuge and saviour that will deliver it from all that confusion and misery.

This phrase means to man

‘God is One. So do not tire yourself out seeking recourse to other things; do not demean yourself and feel obliged before them; do not humiliate yourself for security before them; do not give yourself trouble by following them, and do not tremble before them in fear. For, the King of the universe is One; He holds the key to all things, and the reins of all things. Everything is resolved by His command. If you have found Him, it means that you have obtained whatever you wish for; you have been liberated from an (otherwise) interminable indebtedness and innumerable fears.’

The third phrase: He has no partner

God is One in that He has no partner in His Lordship, in His acts and in His creating, nor in His Divinity or Sovereignty.

A worldly monarch may in theory have no partner in his sovereignty but, in the practical execution thereof, his officials act as his partners and/or as intermediaries between him and his people. Whereas, God, the Monarch of all times, has no need for partners or helpers in the execution of His Sovereignty, just as He has, in principle, no partner in His Sovereignty. Without His command and will, without His leave and power; not a single thing can interfere with another. Also, since He has no partner or helper, and there are no intermediaries between Him and His creatures, everyone can have recourse to Him directly at any time or place

This phrase, therefore, provides for the human spirit this glad tiding a man who has attained belief may, without hindrance, opposition or interference, in any state, for any desire, at any time and in any place, enter the presence of the Majestic, the All- Gracious, the All-Powerful One of perfection, who is the eternal Owner of the treasuries of mercy and bliss, and may present before Him his needs By seeking His Mercy and relying upon His Power, he can attain perfect ease and happiness.

The fourth phrase: His is the Kingdom

His is the Kingdom of all the heavens and the earth. So you are owned by Him and working in His Kingdom. This phrase implies the following joyful and healing news:

‘O man! Do not imagine that you own yourself for you are unable to administer even your own affairs You can neither maintain your spirit and body by providing for their needs and securing them against calamities, nor can you avoid exhaustion and ageing since you have no dominion over time or other agencies of decline. Therefore, do not suffer pain and torment without reason. Somebody else, not you, owns everything. That Owner is both All-Powerful and All-Compassionate; rely on His Power and do not accuse His Compassion. Renounce grief and anxiety, and accept relief. Be rid of your troubles and find serenity.’

The phrase also means: ‘This world that you love, to which you are connected, and which you see in disorder and are unable to put right, is the property of an All-Powerful and Compassionate One. So hand over the property to its Owner, leave it to Him, mind your own duty and do not interfere with His acts. Do not be troubled by what you are unable to overcome, and be at ease. The Owner of this property has free disposal of it and administers it as He wishes. But He is All-Wise, always acts for a wise purpose, and also He is All-Compassionate. So, whenever you take fright, say like Ibrahim Haqqi, “Let’s, see what the Master does; Whatever He does is always best,” and observe His acts with complete trust in Him.’

The fifth phrase: To Him belongs all the praise

Only God absolutely deserves praise and acclaim and only to Him is all indebtedness. His are all bounties and they come from His treasury. As for the treasury, it is infinite and inexhaustible. This phrase, therefore, implies this happy news:

‘O man! Do not be anxious that, one day, the bounties (you presently enjoy) will cease.

‘Know that the treasury of Mercy is inexhaustible. Nor cry out in anxiety over the possible cessation of enjoyment; every enjoyment you are granted is the fruit of an infinite Mercy Now the tree of that Mercy is undying, for each exhausted fruit is replaced with a new one. Furthermore, by reflecting on what you enjoy in an attitude of thanks and praise, since every enjoyment is in essence a favour from the Divine Mercy and, in so being a hundred times more enjoyable than the enjoyment by itself you will be able to increase it a hundredfold. If a glorious king presents you with an apple, the pleasure you take in being honoured by a royal favour will be superior to the material pleasure of a hundred, even a thousand, apples. Similarly, through the phrase ‘To Him belongs all praise’ will be opened to you the door of a spiritual enjoyment a thousand times sweeter than that you enjoy by itself, since this phrase makes you consider the bestowal of bounty, which in turn leads you to recognize the Bestower and to reflect on His merciful favours which are pouring out continually.’

The sixth phrase: He alone gives life

The One who gives life and sustains it through provision is He. Likewise, the Provider of life’s necessities is He, and the sublime aims of life and its important results are related to Him. This phrase therefore calls out to mortal and helpless man and gives him this joyful tiding:

‘O man! Do not bother to shoulder the heavy responsibilities of life; do not feel unease because the world is transient. Do not let the insignificant worldly fruits of life drive you to regret that you came to this world. Rather the ‘life mechanism’ in ‘the ship of your being’ belongs to the One Ever-Living and Ever-Self-Subsisting, so it is He who provides for all of life’s needs and expenditures. Further, there are innumerable aims in life directing it to many important results, nearly all of which are related to Him. You are just a ‘helmsman’ on that ‘ship’ of your being, so perform your duty properly. Obtain your wage and take the enjoyment that comes with doing so. Ponder how precious that ‘ship’ is and how valuable its benefits; and consider how generous and compassionate is the Owner of that ‘ship’. So, rejoice and give thanks, and grasp that, if you perform your duly righteously, all the results that life yields will, in one respect, be recorded as your good deeds to secure an immortal life for you in eternity.’

The seventh phrase: …and makes to die

He discharges you from the duty of life changes your abode from this transient world and releases you from the burden of service. That is, He takes you from a transient life to an eternal one. This phrase, therefore, says explicitly to mortal jinn and man:

‘Good news for you: death is not annihilation or going to non existence, nor is it eternal separation or a chance event without an author. Rather, it is being discharged form service by the Author who is All-Wise and All-Compassionate; it is a change of abode. It is being dispatched to ever-lasting happiness, to your true home. It is the door to union with the intermediate world, which is the place where you will meet with ninety-nine percent of your friends’

The eighth phrase: He is living and dies not

He is the One, Undying Object of Worship and Everlasting Beloved, who possesses a beauty, perfection and munificence wholly and utterly superior to the beauty, perfection and munificence to be observed in all creatures; who arouses love; a single manifestation of whose Beauty is sufficient to replace all other beloveds; who has an eternal life free from any trace of cessation or ephemerality and exempt from any flaw or defect. So, this phrase makes this joyful announcement to all conscious beings, including jinn and mankind, and to people of love:

‘Here is good tidings for you! There is an Eternal Beloved who will heal the wounds caused by countless separations from the ones to whom you give your heart. Since He exists and is undying, whatever may happen, do not worry about those others. Moreover; the beauty and good in them, the grace and perfection which cause you to love them, are but a passing through many veils, a dim, shadow- like manifestation of the Eternal Beauty of the Everlasting Beloved. Do not grieve, therefore, at their disappearance, for they are a kind of mirrors:through the changing of mirrors the reflection of that Beauty is renewed and becomes more radiant. When you find Him, you have found everything.’

The ninth phrase In His hand is all good

That is, He possesses all good and only He guides you to do good. Also, He records on your behalf any good, righteous deed that you do. Thus, this phrase announces to jinn and mankind this glad tiding:

O you helpless ones! When you move to the grave do not cry out in despair. “Alas! Everything we owned is destroyed and all our efforts have come to nought. We have departed that wide, beautiful world and entered this narrow grave.” Everything of yours is preserved: all your deeds were written down and every service you rendered was recorded. The All-Majestic, in whose hand is all good and who is able to do whatever is good, has summoned you in order to reward your service: He will keep you under the ground temporarily and then will bring you to His presence. How fortunate you are that you have completed your duty and service; your labour has ended, you are on the way to ease and mercy. Having gone through your period of toil, you are going to receive your wages.’

The All-Powerful One of Majesty, who preserves seeds and grains, which are the records of the activities and the deposit-boxes the services done in the last spring, and unfolds and publishes them the following spring in the most dazzling, abundant and benevolent manner, is undoubtedly preserving the results of your deeds also, in the same way, and will likewise reward your service in the most abundant manner.

The tenth phrase He is powerful over everything

That is, He is the One, Unique and Singular and He has power over everything. Nothing is difficult for Him. To create a whole spring is as easy for Him as to create a single flower and He creates Paradise with as much ease as He creates the spring. The countless creatures that He continually brings into existence every day, every year, every century, bear witness with innumerable tongues to His limitless power. Thus, this phrase, too, implies these glad tidings

‘O man! The service you offer and the worship you perform do not go for nothing. A world of reward, an abode of bliss, has been prepared for you. In place of this transitory world of yours, an everlasting Paradise is awaiting you. Have faith and confidence in the promise of the Majestic Creator whom you know and worship. It is inconceivable that He should break His promise. In no respect is there any deficiency at all in His power. Impotence can never interfere in His works. As He creates your small garden, He can also create Paradise for you. And He has created it and has promised it to you. Since He has promised, He shall certainly admit you to it.’

We plainly observe how every year on the earth He most speedily revives, yet with perfect order and ease, more than three hundred thousand species and groups of animals and plants. Such an All- Powerful One of Majesty is most certainly able to carry out His promise. Further, since He creates every year samples of Paradise, which He has promised through all His revealed books; since all His acts and functions are performed with truth and seriousness; and, as we witness in all His works, all perfections point to and testify to His infinite perfection, with no flaw or defect at all in Him, and since the breaking of a promise, lying, falsehood and deception are the ugliest of qualities, then most decidedly will that All-Powerful One of Majesty, that All-Wise One of Perfection, that All Compassionate One of Grace fulfil His promise: He will open the gate to eternal happiness and admit you, O people of faith, into Paradise, which was the original home of your forefather, Adam.

The eleventh phrase and unto Him is the return

Human beings are sent to this world of trial and examination with important duties and business and to do some particular services. After they have completed their duties, they will return and meet once more with their All-Munificent Master, the Majestic Creator; who sent them out in the first place. That is, they will leave this realm of transience, be delivered from the turbulent cycles of cause and effect and from the obscure veils of intermediaries, and will be honoured in the eternal abode in the presence of their Compassionate Lord and meet with Him without veil before His seat of everlasting kingdom. Everyone will find out directly who His Creator is, the Worshipped One, Lord, Master and Owner. Thus, this phrase implies the following news, much happier that all the rest:

‘O man! Do you know where you are going? Do you know to where you are being impelled? You are going to the sphere of Mercy, to the serene presence of the All-Beautiful One of Majesty. A thousand years of happy life in this world cannot be compared to one hour of life in Paradise, and a thousand years of life in Paradise cannot be compared to one hour’s vision of His Countenance of utmost beauty. The loveliness and beauty in all the creatures of this world, including those worldly loved ones by which you are so fascinated and stricken are merely a sort of shadow of a single manifestation of His Beauty and of the loveliness of His Names; and the whole of Paradise, with all its charm is merely a manifestation of His Mercy, and all longing, love and attraction are merely a gleam from the light of His Love. You are going into the presence of the One Eternally worshipped and Everlastingly Beloved, and are invited to Paradise, which is His eternal feasting place. Since this is so, enter the grave not with tears but with a smile.’

The same words also give this glad news:

‘O man! Do not be apprehensive, imagining that you are going to oblivion, extinction, non-existence, nothingness, decay and dissolution. You are going not to extinction but to permanence. You are being impelled not to non-existence, but to eternal existence. You are entering not the world of darkness but the world of His Light. You are returning to your true Owner, to the seat of the Eternal King.

You will not drown in multiplicity, but you will take your rest in the sphere of unity. You are bound not for separation, but for union.’

FROM THE RISALE-I NUR COLLECTION

All aspects of this life are a rehearsal for the afterlife and every creature is engaged in action to this end. In every struggle order is evident; in every achievement compassion is present. It is not possible that this effusion of compassion should go unnoticed.

Clouds hover above our heads on wings of compassion, from the centre of which rain comes down to our aid. Lightning and thunder bring us good tidings of rain with an uproar from the secret domain of compassion. The whole universe with every particle of its being ceaselessly sings the praises of the All-Compassionate. The whole of creation extols compassion all together with voices peculiar to each.

Consider the worm; it is in much need of compassion being under foot, but itself displays compassion. Affectionate soil enfolds it, in turn it deposits thousands of eggs in each handful of the earth. The soil through this operation is aerated, swells, and reaches a state propitious to the sowing of seeds. While the soil is a means of compassion for worms, worms are a mercy for the soil. Words fail us to describe such careless ones who burn grass and roots to obtain manure. Poor man! He is unaware of being merciless to both soil and worms. Consider the bee approaching flowers, or the silkworm burying itself in its cocoon! What difficulties do they not encounter to take part in the symphony of compassion. Is it possible for us not to notice the pains those creatures suffer in order to provide man honey and silk?

That is not all. Have you ever considered how heroic the chicken is that allows its head to be bitten off by a dog in order to save its young, and how praiseworthy the wolf is which, forgetting about its own hunger, offers its young the food it has found?

Everything speaks of compassion and promises compassions, because of this the universe can be considered a symphony of compassion. All kinds of voices proclaim compassion so that it is impossible not to be aware of it, and impossible not to feel the wide mercy encircling everything.

How unfortunate are there souls who do not perceive this.

Man has a responsibility to show compassion to all living beings as a requirement of being human. The more he displays compassion, the more exalted he becomes, while the more he resorts to wrongdoing, oppression and cruelty, the more he is disgraced and humiliated, becoming a shame to humanity.

We hear from the Prophet of Truth that a prostitute went to Paradise because she gave water out of compassion to a poor dog dying of thirst, whilst another woman was condemned to the torments of Hell because she left a cat to die of hunger.

Mercy begets mercy. If one is compassionate on earth, then many good tidings come from heaven.

Having perceived this secret, our ancestors founded a great many homes of compassion everywhere including foundations for protecting and feeding animals. A man of compassion was so deeply touched by a bird with broken legs, and a stork with damaged wings that he established a sanctuary for injured birds; this kind of behaviour was entirely usual with Ottoman Turks.

We ought to be as compassionate to human beings as our ancestors were to animals. Alas! Just as we have not been compassionate to ourselves, so too, we have ruined the next generation by showing complete indifference and pitilessness to the earth. We have actually caused the deterioration of the environment, in which it is ever more difficult to live.

We should point out, however, that abuse of the feeling of compassion can be harmful or even more harmful than being devoid of compassion altogether.

Oxygen and hydrogen, when mixed in the proper ratio form one of the most vital of substances. On the other hand, when this ratio changes, each element resumes its original combustible identity. Likewise, it is of great importance to apportion the amount of compassion and to know who deserves it. ‘Compassion for a wolf sharpens its appetite, and not being content with what it receives, it demands even more.’ Compassion for a rebel makes him much more aggressive, encouraging him to offend against others. It is not fitting to have compassion for the one who takes pleasure in poisoning like a snake; compassion for such a one means leaving the administration of the world to cobras.

Compassion for a bloodstained, bloodthirsty one is tyranny of the most terrible kind to all the oppressed and wronged people. Such an attitude is like being neglectful of the rights of lambs out of compassion for the wolves; it causes the whole of creation to sigh and moan, however much it might please the wolves.