In the language of Sufism, fasl (parting) denotes renunciation of the world and the Hereafter with respect to their own being in themselves, but not to their aspects that indicate the Creator. It also denotes that in order not to become entangled in self-pride and vanity, one must also renounce thinking that one has renounced the world and the Hereafter and indeed renounce the idea of renunciation.

Parting begins with resisting the domination of the carnal soul over one’s life and letting the faculties of true humanity prevail. Parting continues with the heart severing its relations with all else other than the Truly Desired One by mentioning Him and by being occupied by Him in proportion to the heart’s relation with Him. Parting continues by an initiate abandoning all types of love other than love for the Divine Being—loving other things because of Him is another way of loving Him—by being saved from all types of fear and worries by taking refuge in the clime of fear and awe of Him, by turning to Him alone in one’s expectations, by seeing, knowing, and mentioning Him alone, and by annihilating oneself in Him.

So, the first step in parting is to turn to God with deliberate intention and be saved from all worries that concern the world and the Hereafter. The steps that follow are to completely forget that one has turned to God wholeheartedly; for, if one were to remember, vanity might arise, be it ever so faintly. One must also never be heedless of the reality that there is no power and strength save with God. The final step in parting is to be free from all considerations of duality with respect to the true existence and creativity. One becomes annihilated in considerations of Him, and by feeling that will-power and its results are the reflections of the Attributes of the All-Glorified One, one lives immersed in the lights of Unity. People of certain temperaments who have attained this rank tend to confuse what is universal with what is particular, and the original with the shadow. Although they speak about the Unity of Being, what they feel and experience can only be the pleasure that comes from witnessing Him throughout creation.

Wasl (Reunion) has been interpreted as the meeting of an initiate with the Ultimate Truth through knowledge that comes from witnessing Him in His signs. It never means that a servant is united with the Creator or that the Creator becomes one with a servant. The Eternal One cannot be and is not the same as any- one who comes into existence within time and who perishes within it. Nor can one contained in time provide any means for the Eternal One. Since such conceptions as union or reunion can cause some misinterpretations, some exacting scholars emphasize that the True Being does not admit union and parting and such scholars have interpreted the Qur’anic expression (57:4), He is with you wherever you are, as saying that the Divine Being is present everywhere, but without being contained in space and time; that is, that He has nothing to do with matter, place or time. They regard reunion as a feeling that arises in the conscience of a seeker of the Ultimate Truth as a result of the dark veils being removed from the insight, and the eyes of the heart gaining familiarity with the mysteries and lights of Divine company. Such company and nearness to God cannot be reconciled with the concepts of combination (ittisal) in the sense that a created being is combined or unified with the Creator to form a single entity, and separation (infisal), in the sense that any part from the Creator separates and forms a new entity. For seekers are in a continuous process of becoming and driven by the Divine Will and Power even though while they act with their free will within a limited field appointed for them. For this reason, they are recipients, acted upon, affected, like a mirror that reflects, not one that has creativity or is a source. Jalalu’d-Din Rumi says in this respect:

If we come with ignorance, ignorance is a prison of Him;
If we come with knowledge, knowledge is His garden.
If we come in a stupor, we are intoxicated with Him.
If we smile, then we are His lightning.
If we come with rage and struggle,
then this is the reflection of His retribution;
If we come with peace and excuses, this is the property He grants.
Being doubled in this world, what are we worth that we can claim existence next to Him?
We are like an alif[1] which has no value worthy of consideration.

Reunion has degrees:

The first degree is reunion accompanied by holding fast (to God), which also has connotations of reliance, asking for help, commitment and seeking refuge. It is connected with ranks of belief and submission and is based on verses, such as: Whoever holds fast to God, he has certainly been guided to a straight path (3:101); Hold fast altogether to God’s rope (3:103); and Hold fast to God (22:78).

Reunion that is accompanied by witnessing God in His signs is the second degree. This denotes the attainment of salvation through action and sincerity, and is independent of such reasoning processes as deduction and induction because one has attained certainty, and one has been saved from wavering on the way by setting one’s heart on the only, true goal. This is related to the rank of perfect goodness or excellence—worshipping God as if one sees Him or aware that God sees us.

Reunion in existence, which is the third degree, is when the lights of an indescribable nearness to God embrace the seekers from all sides. Love is transformed into an intense love or passion, and the passion takes on the form of a brightly burning fire, with the result that the breezes that come from God’s company pervade the soul, and the inner world overpowers the outer one. Those who cannot attain this degree can neither feel nor comprehend it. When the way comes to this point, the travelers find themselves in poverty of thought, and inability of perception, and lacking in words. They can only utter, “There is no power save with Him;” and cannot help but say, “One who does not taste does not know.” They travel in the world of their feelings resembling the Garden of Eden, and if they can find any power to form speech at all, they speak like Mawlana Jalalu’d-Din Rumi:

If you would like to see this meaning become wholly manifest,
come and strike the sword of No! on the head of all else save Him.
After negating the created, affirm the Creator.
If you are able to do that, then you will drown
in the ocean of the manifestation of the Being of the Ultimate Truth.
Then “I” and “we” no longer exist, and one poor in oneself becomes rich and like a king by His help.
When the realm of Unity becomes manifest to you, you will believe in all that we say.
The words of him who has knowledge of God are not based on conjuncture and imitation,
but they are verified and confirmed and are based on certainty.

O God! We ask You for Your forgiveness, health, and approval; and bestow peace and blessings on our master Muhammad, and on his Family and Companions, all of them.

[1] Alif is a short vertical stroke, the form of the first letter of the Arabic alphabet, by which Jalalu’d-Din Rumi implies the “nothingness” of the created.

The opposite of altruism is the stinginess and selfishness that arise from avarice and attachment to this world. Both stinginess and selfishness are regarded as reasons for becoming distanced from the Creator, the created, and Paradise.^[1] While stinginess arises from avarice and attachment to the world, generosity, benevolence, and perfect goodness arise from altruism.

Generosity means that believers give some of their belongings to others without feeling any unease in the heart. Benevolence means considering one’s own happiness as dependent on the happiness of others and, more than that, putting the welfare of others ahead of one’s own happiness. As for perfect goodness or excellence (ihsan), it means preferring others, even when one is in need oneself. The Qur’an points to such excellence or the highest degree of altruism in this verse (59:9): They feel in their hearts no displeasure because of whatever the others are given, but rather give them preference over themselves, even though poverty be their own lot.

Altruism is valuable when one attains and follows it freely; it has no value if one is forced or if one performs such an act not out of one’s own free will.

The generosity and benevolence that arise from and are dimensions of altruism have degrees, as follows:

• Sacrificing one’s soul in God’s way (for God’s cause), therefore for the sake of belief and for the good of the believers, is considered the highest degree of nobility.
• Being able, when it is necessary, to renounce a (rightful) claim to leadership or similar high position for the well-being and unity of society, is seen as altruism one step below the first degree.
• Preferring the (economic) welfare of others over one’s own, is a third degree of nobility.
• Allowing others to benefit from one’s knowledge and ideas without expecting anything in return, is a virtue not quite as noble as the previous ones.
• Giving to others out of one’s income – this includes responsibilities for the giving of the prescribed and voluntary alms (zakah and sadaqa).
• Showing warmth, speaking soft and kind words, being of use to others, and being the means of various instances of good – these are examples of altruism that almost anyone can strive for in any situation.

The first of these degrees of generosity and benevolence is a profound and fundamental dimension of altruism that not everyone can achieve. Mawlana Jami’,^[2] the author of Baharistan (The Land of Spring), expresses it most memorably:

It is easy to show generosity with gold and silver
Worthy of respect is he who shows generosity with his soul.

Among the characteristics and degrees of those who practice altruism are:

• Offering food and feeding others at the cost of one’s own hunger and thirst, and neglecting oneself in the provision of others. Provided that no one’s rights are violated, this is a virtue characteristic of truly pious, saintly people.
• Despite all adversities, spending whatever one has as a favor from God in God’s way and purely for His good pleasure, and in such a disinterested manner that one forgets what good one has done. This virtue is particular to those with considerable nearness to God, who take far greater pleasure in giving than receiving.
• Attributing to God exclusively all the accomplishments with which one is favored without seeing oneself as the agent of any good and, without expecting any return, even in the form of spiritual pleasures, for all that one does for God’s sake, always being aware of Him and experiencing oneself as the shadow of the light of His existence.

This last one is the attitude and practice of those nearest to God, including primarily the noblest of humankind and the greatest of all times and places, upon him be peace and God’s blessings. His Ascension is a demonstration of his being accorded the highest honor and being sought after (by all the angels and many among human beings and jinn) as a reward for his incessant efforts for perfect knowledge of God. His return from the realms beyond the heavens to be among people in this world is such a great degree of altruism that nobody else has ever been able to achieve it. His emerging from Paradise and letting his profuse tears fall into the pits of Hell for the salvation of humankind expresses the greatest possible altruism.

O God! For the sake of your chosen Prophet, Muhammad, make us of those who do not begrudge what has been given to their brothers-in-religion, but prefer them to themselves, even though poverty be their lot, and may Your blessings and peace be on our master Muhammad and on His family and Companions.

^[1] Sunan al-Tirmidhi, “Birr,” 40.

^[2] Mawlana Nur al-Din ‘Abd al-Rahman ibn Ahmad al-Jami’ (1414-1492), commonly called the last great classical poet of Persia, and saint, composed numerous lyrics and idylls, as well as many works in prose. His Salaman and Absal is an allegory of profane and sacred love. Some of his other works include Haft Awrang, Tuhfat al-Ahrar, Layla wu Majnun, Fatihat al-Shabab, Lawa’ih, al-Durrah. (Trans.)

The Sufi way of poverty involves severing relationships with all that is other than the Eternally Besought-of-All, and depending only on Him to meet one’s needs. For this reason, the more detached one is from whatever is worldly and temporary and the more annihilated one is in depending on the Divine Attributes and Essence, the more one has attained poverty and can repeat the saying of the Prophet, upon him be peace and blessings: Poverty is my pride.^[1]

As stated in a blessed saying, when poverty becomes a dimension of faith and submission, one no longer depends on the help, will, and power of that which is not God. Even if such a person has enough wealth to fill the whole world, as the world is subject to decay and exhaustion, one does not depend upon it, but rather turns to God with all of one’s strength and feeling, conscious of his or her essential poverty and helplessness. How beautiful is the following couplet of Nabi, a seventeenth-century Ottoman poet:

Do not look on poverty with contempt, O Nabi!
Poverty is the mirror where independence of others is reflected.

Rumi made another fine observation about poverty:

Poverty is the essence and all else is form;
poverty is a remedy and all else the disease.
The whole world consists in vanity and conceit;
but poverty is the real core and meaning of existence.

Even if a person cannot discern his or her essential weakness and poverty with the light of belief, it is a reality that he or she is weak, poor, and needy. God Almighty declares: O humankind! You are all poor before God and in absolute need of Him, whereas He is the All-Wealthy and Self-Sufficient, the All-Praiseworthy (35:15). As absolutely everybody needs His act of choice, will, and decree to come into existence, His Self-Subsistent and All-Subsisting Existence is also needed at every moment to survive.

An individual’s poverty and neediness before the Almighty is not a means of humiliation; rather, one’s increased awareness of one’s poverty engenders higher degrees of dignity, for such awareness before the Absolutely Wealthy One is richness itself.

The believer becomes aware of his or her non-dependence on others, and acquires the consciousness of independence to the extent that one feels in his or her conscience that God is the sole source of power and wealth. His help is sought, and it is therefore to Him that one turns. Even if such a person is materially poor, he or she feels no need for anything or anyone else.

The believer is convinced that whatever or whoever exists, including himself or herself, essentially belongs to the Almighty, for all elements of creation are only shadows of the shadow of His absolutely independent Existence. This degree of conviction of God’s Unity is called annihilation in God, two steps ahead of which is subsistence with God. Concerning this, Hayali, another Ottoman poet of the seventeenth-century, says:

Hayali, cover your naked body with the shawl of poverty;
This is their pride, they know not of satin or silk.

Poverty is the goal of saints, the (natural) state of purified scholars, and the most manifest sign of love of God. The Almighty has placed poverty in the hearts of His friends so that those hearts may prosper through it. Poverty is a key of light to open the eye of the heart to the inexhaustible treasuries of God. One who has this key is the richest person in the world, for poverty is the door to richness. Those who pass through this door reach in their conscience the infinite treasuries of the Owner of all property and discover that poverty is identical with the real richness. For this reason we can say, as Junayd al-Baghdadi did:

Richness is no more than the final, perfect degree of poverty.^[2]

When one is perfectly conscious of one’s essential poverty before God and one’s absolute dependence on Him, one is absolutely rich, for such a person no longer feels any need. This is what must be meant by the famous saying: The real richness is the richness of the heart. When one has attained this degree of richness, it is as if he or she has found a credit card that is valid everywhere. One who has such mysterious capital can be considered neither poor nor powerless. This is what is described in the following lines:

His is power, by which we are powerful.
We are well-known by His Name or fame.
We go beyond peaks and continue our way;
we overcome all difficulties with ease.
We possess nothing worldly, but are absolutely rich,
and are dignified and respectable with His Dignity.
We follow the way of reflection, so
whatever exists is a source of the knowledge of God for us.^[3]

^[1] al-‘Ajluni, Kashfu’l-Khafa’, 2:87.

^[2] al-Qushayri, ar-Risala, 273.

^[3] M. Fethullah Gülen, Kırık Mızrap (Broken Plectrum), 38–39.

While a lover who transcends his or her self with the wings of love and reaches the Lord in the horizon of passion and enthusiasm, and carries out his or her responsibilities toward the King of his or her with his or her inner and outer senses and faculties, the heart of that lover is set on His vision. Such a believer’s nature is “burned” with the light of Divine Grandeur or the Divine “Facial” Light, and lost in wonder and amazement. With the cup of love on one’s lips, while the veils of the Unseen are lifted one after the other, he or she becomes intoxicated with studying the meanings that come in rays from behind those veils, and is enraptured with the pleasure of watching the scenes behind them. One’s walking and stopping occur at the command of God, speech is no more than the inspiration that comes from Him, and silence, when observed, is done in His name. At various times, he or she journeys toward Him or is in His “company,” or is occupied with communicating His message to others. Some have defined love, in the context of God’s love of His distinguished servants, as bestowing favors, and as obedience, devotion, and unconditional submission in the context of a servant’s love of God. The following couplets of Rabi‘atu’l-‘Adawiya are significant in expressing this meaning:

You talk about loving God while you disobey Him;
I swear by my life that this is something very strange.
If you were truthful in your love, you would obey Him,
for a lover obeys whom he loves.

Love is based on two important pillars: that which is manifested by the lover’s acts (a lover tries to comply with the Beloved’s will), and the lover’s inner world (a lover should inwardly be closed to anything not related to Him). Heroes of love mean this when they talk about love. According to them, emotional concern with or love of any kind of pleasure, including spiritual, cannot be called “ love” in its true sense. It can only be figurative love.

Every lover cannot feel the same degree of love for the Beloved, for love varies according to the lover’s spiritual and emotional depth, the degree of consciousness of and care in obedience to the Beloved. For example, the love felt by those beginning the way is not established and constant. They dream of acquiring the rank of perfect goodness in the shade of the Truth of Muhammad as Ahmad and, at times, receive signs of knowledge of God, thrill at the twinkle of the “light” appearing on their horizon, and vaguely feel amazement and wonder. On the other hand, those who have made great progress fly in the heaven of love toward the highest point. They live in the bright climate of the Qur’an as embodiments and examples of the good morals of Prophet Muhammad, upon him be peace and blessings. While trying to represent his good morals, they expect no material or spiritual reward and demand no pleasure. Even at the summit of this holy representation, like fruit-bearing trees whose branches bend with the weight of their fruit, they lower their wings of humility and always mention the Beloved. If they are shaken with a fault or error, they severely criticize and fight with themselves. And finally, those most advanced in the love of God are like rain clouds in the “heaven” of Islam. They feel all existence with Him, live with Him, and see and breathe with Him. In a neverending cycle, they are filled with pangs of separation (from Him) and a desire to meet Him; when relieved or emptied, they mount on a beam of light and descend to the earth to embrace the whole of existence.

One who turns to Him with heartfelt desire and sincere enthusiasm, regardless of the degree of love, receives a reward according to the depth of feeling and concern for Him. The first group of people mentioned above receive special favor and mercy. The second group of people reach the horizon of perceiving the Attributes of Grace and Majesty, and are freed from defects of character. Those of the third group are illumined by the light of His Being, awakened to the reality of things, and are in touch with the dimension of existence behind veils. That is, the Almighty manifests the light of His Grandeur or “Face” to burn up the corporeal attributes of those whom He loves and elevates them to the realm of Divine Attributes, such as the All-Seeing and All-Hearing. He awakens them fully to the fact that they are poor and helpless before Him, and fills their hearts with the light of His existence.

One whose love has reached this degree, and who is rewarded with so much Divine favor, attains an eternal life beyond existence or non-existence. Like a bar of iron put into fire and thus appearing as a bar of fire, such a lover may be unable to distinguish the Divine Being and His manifestations, and therefore expresses feelings and experiences in terms associated with such false beliefs as incarnation and union (with God). In such circumstances, one must consider the Sunna’s established criteria. The expressions uttered by profoundly spiritual individuals lost in and intoxicated with love of God cannot be used as the criteria by which to judge them. Otherwise, we may feel enmity toward such friends of God, who are favored with His continuous company according to the Prophetic Tradition: A man is with him whom he loves, and, as declared in the hadith qudsi: Whoever becomes an enemy of My friends has waged war on Me.

O God! Endear belief to us and made it appealing to our hearts, and make unbelief, transgression, and rebellion hateful to us; and include us among those with right conduct and sound thinking. And bestow blessings and peace on our master Muhammad, the master the Messengers.

According to truth-seeking scholars, yaqin means certainty or conviction of the truth expressed in the essentials of faith, including primarily one’s doubt-free belief in God’s Existence and Unity. It is also defined as reaching that conviction through observing or experiencing the essence or truth of those essentials in which regular people believe, and discerning or penetrating the realms beyond this material one.

Certainty may also be regarded as a point, final in one respect and initial in another, reached by using all sources of knowledge and ways of observation and discernment. A traveler who has reached this point frequently sails for what is eternal, realizing ascension in his or her heart and reaching the horizon of: His sight swerved not, nor did it go wrong (53:17). He or she travels amidst Divine manifestations in the material and immaterial realms, and is favored with a tongue to speak, eyes to see, and ears to hear the truths contained in the Supreme Sign.¹ That is, repeated observation and study of the book of the universe, of the things and events contained in it, allows the traveler to eternity to perceive the meanings of the inimitable signs special to God.

By repeatedly observing and reflecting on the scenes presented for study in the outer world, as well as those in his or her inner world, truths beyond the visible realm are unveiled to the traveler. Also, by living in the brilliant, mysterious climate of Divine Revelation, namely the Qur’an and the Sunna, and the inspirations coming from the worlds beyond, one feels the manifestation of the Hidden Treasure in his or her heart. The believer becomes aware of and experiences the tokens and signs issuing from the prism of his or her conscience, which reflects the rays of Divine gifts coming from the outer world, his or her inner world, and the Divine Revelation, and sends them to his or her senses and faculties. Certainty, in this meaning and degree, is a gift with which God favors those near to Him.

Even in its least degree, certainty is so strong that it fills the heart with light, removes the mist of doubt from the mind, and causes breezes of joy, satisfaction, and exhilaration to blow in one’s inner world. As pointed out by Dhu’n-Nun al-Misri, certainty causes the heart to overflow with the desire to reach eternity. This engenders the desire to live an austere life, for asceticism allows one to think and speak with wisdom. One who takes the wing of asceticism and flies to the realm of wisdom never forgets what the end will be, always thinks of the afterlife, and always feels God’s company, even when with other people.

In the early steps of certainty, the veil between the material and immaterial sides of existence begins to be removed and, a few steps further, the traveler discerns the realm beyond this material world. With his or her heart filled with Divine manifestations, which result in the attainment of peace and satisfaction, the believer is freed absolutely from all doubt about the truths of faith. Like ‘Ali ibn Abi Talib, may God be pleased with him, some who have attained this degree of certainty have declared: “Even if the veil between the seen and the Unseen were to lift, my certainty would not increase.”² A few steps further on is the station where one journeys in the pure realm of Divine gifts, which eyes have never seen, ears have never heard, nor have minds ever conceived.

To gain certainty, an initiate beginning the journey must try to do what is necessary to reach certainty. However, one can only reach this station when God bestows it as a blessing and gift. Without acquiring due knowledge of God, one cannot reach certainty. Knowledge of God is acquired through a correct view of and perspective on objects and events; the ability to think in a correct and balanced manner; purity of intention; the study of the signs of God’s Existence and Unity; and finally knowledge of God is required through reflection on His Acts and the manifestations of His Names and Attributes. Knowledge of God is a light illuminating the initiate’s inner and outer worlds, a light shining from all corners of existence. Under the rays of this light, the initiate sees everything as it really is and, being freed from the confines of multiplicity (of objects and events), discerns Divine Unity and is enraptured with indescribable spiritual pleasure.

Although an initiate may feel uneasy during the early stages on the way to certainty, he or she will be lost in inconceivable pleasure and peace in the end. Those who cannot distinguish between what is felt in the beginning and what is experienced in the end wrongly conclude that certainty is risky; however, those who constantly feel God’s company and the resulting spiritual delight enjoy peace and security from all spiritual trouble and possible deviation. Uneasiness and trouble are felt only in the beginning. As for certainty being risky, all stations confront the traveler with some degree of risk. Even the Prophet himself, upon him be peace and blessings, declared: Even I could not be saved (from Hellfire or God’s punishment through my own actions), if God did not embrace me in His mercy.³ As for being secure from trouble and deviation and gaining peace, these are the fruits that God causes certainty to yield.

As referred to in some verses of the Qur’an, Sufis classify certainty in three categories:

– Certainty coming from knowledge: Having a strong, firm belief in or conviction of all the essentials of faith, primarily in God’s Existence and Unity, acquired through correct observation and study of the relevant signs and evidence.

– Certainty coming from direct observation or seeing: Having an indescribable degree of certainty and knowledge of God acquired through unveiling and observing the immaterial truths invisible to ordinary believers and on which the essentials of belief are based.

– Certainty coming from direct experience: Being favored with God’s constant company, without any veils and in a way that only the one receiving this favor can perceive. Some have interpreted this as self-annihilation in God and gaining subsistence by Him. These three degrees of certainty can be summed up in the following examples: A person’s knowledge of death (before he or she dies), acquired by observing or studying the body in a biological context, can be an example of certainty coming from knowledge. Witnessing some metaphysical phenomena, such as seeing the angel who has come to take one’s soul and catching glimpses of the intermediate world of the grave, may be regarded as a kind of certainty coming from direct observation. The certainty gained by actually experiencing death is a certainty coming from direct experience.

Certainty about abstract truths such as God’s Names and Attributes, which arise from vision or experience, pertains to one’s personal experience. It is therefore beyond my ability to explain this.

O God! Show us the truth as being true and enable us to follow it, and show us falsehood as being false, and enable us to refrain from it. And bestow blessings and peace on him who has the perfect certainty—our master Muhammad, the noblest one, and on his Family and Companions, all of them.

1. “The Supreme Sign” is a Qur’anic expression that is generally held to be the greatest or most comprehensive sign by which God is known most clearly. It can be reached after physical or mental or spiritual or both physical and mental and spiritual travel throughout or an overall study of the whole universe and spiritual vision of God with His Acts, Names and Attributes. What God’s Messenger saw during his Ascension was the Supreme Sign (53:18). Everyone can reach it according to their own capacity. (Tr.)
2. Abu Nu’aym, Hilyatu’l-Awliya’, 10: 203; ‘Alliyu’l-Qari, al-Asraru’l- Marfu’a, 193.
3. al-Bukhari, “Riqaq,” 18; Muslim, “Munafiqun,” 71–78.

As seen in these same verses, attaining the station of resignation and pleasing God and being pleased with Him depend upon one’s turning to God Almighty. This means complete devotion to, reliance upon, and surrender to Him and committing all affairs to Him. One who has attained this station longs for reunion with God, dies with a heart at rest, and is included among the righteous in Paradise.

From another perspective, ordinary people show their resignation by ordering their lives according to God’s commandments in willing submission to His Lordship and administrative authority. This is expressed in the verses: Say: Shall I seek another than God for Lord, when He is Lord of all things? (6:165), and: Say: Shall I choose for a protecting friend other than God, the Originator of the heavens and the earth, Who feeds and Himself is not fed? (6:14). Such a degree of resignation is essential to whoever aspires to true belief in God’s Unity and true love of God. Every believer must consciously submit himself or herself to God’s guidance; associate no partners with Him in belief and in ordering one’s life; love Him alone as the Lord, Deity, and Ruler of humanity and the universe; and love others who are worthy to be loved only in His name and in accordance with the limits He has established.

The second degree of resignation that of those with a certain degree of knowledge of God is manifested in their welcoming God’s decrees and ordinances without objection. It is also seen in the control they have acquired over their hearts, a control so strong that their hearts do not swerve even for one moment. Such resignation is regarded as the relation between God and those hearts furnished with knowledge of Him.

The third degree of resignation is attained by those purified, saintly scholars who are pleased with what pleases God. One who has been rewarded with such resignation feels no personal anger, joy, or grief. Such a person, no longer feeling, thinking, or desiring for himself or herself, experiences the pleasure of annihilation in the Lord, for only His Will and choices remain.

The first degree of resignation, obligatory upon every believer, is the beginning of the way leading to nearness to God, for it is related to free will and a requirement of belief in His Unity. The second degree must be acquired, both because it is the continuation of the first and the basis of the third degree, and because it leads one to consider nearness to God.

The third degree, a Divine gift rather than a station attainable by free will and individual effort, is neither obligatory nor necessary. However, it is commendable to desire it whole-heartedly. This degree encompasses the first two, for aspiring after (full) resignation and living so as to attain it is an essential principle of a believer’s life. However, its full attainment is a gift bestowed in return for this aspiration. In other words, the first two degrees relate to God’s Names and Attributes, which can be attained by journeying in their shadow or their guidance, while the third is connected with the reward, enlightenment, or radiance given in return for them.

The verse: Their reward is with their Lord; Gardens of Eden, beneath which rivers flow; where they will dwell forever. God is well pleased with them and they are well pleased with Him. That is for him who fears his Lord reverently (98:8) points to all of these degrees. This same truth was expressed by our master, upon him be peace and blessings, who said: “One who is well pleased with God as Lord, with Islam as religion, and with Muhammad, upon him be peace and blessings, as Messenger has tasted the pleasure of faith.”

I hope that the following considerations will direct the feelings and thoughts of those who desire to attain resignation, help them to overcome the difficulties encountered on this path, and to control and resist their worldly and carnal impulses.

Human beings are only role players in the Divine drama played out on the stage of this world. Therefore, they have no right or authority to interfere with the quality or form of their assigned part. Whatever happens to an individual has been predetermined by God, Who considered his or her free will, actions, and thoughts in this world. Only God can change this.

If one really loves God, whatever comes from Him must be welcomed. It is very difficult to perceive the wisdom and good or God’s purpose in some events. Sometimes what is good for us is hidden in bad happenings: It may be that you dislike a thing although it is good for you, and love a thing although it is bad for you. God knows, but you know not (2:216).

A believer is one who has fully submitted to God. Thus, such an individual cannot be displeased with God’s actions and operations. A believer has a good opinion of everybody else, so how can he or she be suspicious of God? The Qur’an forbids us to suspect other people (48:12); how much worse it would be if we suspected God and His acts! Since all things and events were preordained and created by God, and since whatever He creates is either good in itself or on account of its result, a believer should keep his or her heart at rest and always be optimistic.

If our obligations or responsibilities, as well as the misfortunes and difficulties we endure or seek to overcome, have an essential place in our training and education to prepare us for the eternal life of happiness in the Hereafter, then we should fulfill them or endure them willingly. An individual’s resignation to or being pleased with whatever comes from Him means that He is also pleased with that particular individual. Being displeased with the acts and manifestations of Divine Lordship causes distress, grief, and restlessness, while living as resigned to God’s decrees gives relief and exhilaration, even though one has to suffer great difficulties. In short, the continuous pursuit of resignation is an invitation to Divine succor.

Resignation to Destiny and the manifestations of God, the Truth, is a very important means of obtaining happiness. Prophet Muhammad, the truthful and confirmed one, upon him be peace and blessings, illuminates this: “It is fortunate for man to show resignation to what God decrees, while it is unfortunate for him to feel indignation against what God decrees.” Being resigned to God’s decrees and operations fills one’s heart with breezes from the Divine Realm, while displeasure with them fills it with whims and suspicions coming from Satan. Those who resign themselves to His decrees make their lives into an “embroidery” of golden threads of thankfulness, while those who are displeased with them grind even their most positive works into nothing between the millstones of ingratitude. Showing such displeasure, an all-too-common attitude on the part of many, is one of Satan’s most effective ways of invading one’s soul.

A believer may join the inhabitants of the heavens by welcoming God’s treatment, which is an honor bestowed by God. One who is pleased with God is following the right guidance, while one who is not pleased follows nothing more than personal fancies. Resignation to God’s judgments or decrees means preferring His wishes to our own. It hardly needs saying what the opposite attitude implies.

Resignation is like an orchard whose trees yield the fruits of worship and devotion; sins and offenses are the results of being deprived of it. Resignation prevents personal conflicts with God in the believer’s inner world, and means respecting the principle expressed in the supplication of the Prophet, upon him be peace and blessings: “It is pure justice in whatever way You judge about me.” The first sin was committed when Satan did not resign himself to what God had decreed for him.

One can have no greater reward or higher rank than God’s being pleased with him or her, which is only attainable by personal resignation to what He has decreed. This is also the greatest reward that one can receive in Paradise: God has promised the believers, men and women, Gardens beneath which rivers flow, to dwell therein forever, and beautiful mansions in Gardens of Eden. But God’s good pleasure [His being pleased with them] is greater still. That is the supreme triumph (9:72).

Resignation is based on the most important essential of religion: reliance upon God. Its essential quality can be perceived by means of certainty about God’s existence and Unity. It is embedded in love of God, and causes one to gain eternal happiness. It is rooted in loyalty to God and truthfulness, and denotes actual thankfulness. Resignation is such a magical lift that those who obtain it will reach their destination quickly. Love and sincerity, as well as penitence and contrition, are flowers growing in the climate of resignation. It is useless to search for such virtues or qualities in hearts that are not set on resignation and obtaining God’s pleasure.

However numerous those rewards given in return for acting and speaking to attain God’s pleasure may be, they can be counted and are therefore limited. The rewards given for such actions as resignation, which is done with the heart, are proportional to the heart’s depth and so cannot be estimated.

As the greatest rank in God’s sight, resignation or God’s pleasure is a final target that has been sought by the greatest members of humanity, from the glory of creation, upon him be peace and blessings, to all other Prophets, saints, and purified scholars who have passed the final test through sincerity, certainty, reliance, surrender, and confidence. They have surmounted many difficulties and obstacles, and bore many unendurable sufferings and pains. The following verses seek to describe the sighs of such people:

The suffering You cause is more pleasing than having fortune, And Your vengeance is lovelier to me than my own soul. I am in love with both His torment and His favor; How strange it is that I am in love with things opposite to each other. By God, if I go from this thorn of affliction to the garden of delight, I will be one who, like a nightingale, always groans or sighs. How strange it is that when a nightingale starts to sing, It sings melodies of both the thorn and the rose. (from Mathnawi)

The following verses of Nasimi are also beautiful:

I am a suffering lover, O dear One, I will not abandon You; Even if You cut through my chest with a dagger, I will not abandon You. Even if they cut me into two from head to foot like Zachariah, Put your saw on my head, O Carpenter, I will not abandon You. Even if they burn me into ashes and blow away my ashes, They will hear my ashes sigh: O Veiler (of sins), I will not abandon You.

The rank or station of resignation, of being pleased with God and obtaining His pleasure includes all other ranks. The melodies sung in it are: Whatever You do to me or however You treat me, it is good.

O God! Guide us to what You will love and be pleased with, and bestow peace and blessings upon our Master and the Master of the Messengers.

Notes

1. Editor’s note: God’s “predetermination,” which we call Destiny, is almost identical with His Knowledge. As God is not confined by time, He can see one’s past, present, and future at the same time. He therefore “knows” what one will do “before” he or she does it. God’s knowing beforehand how someone will act does not compel the person to act that way; rather, it shows that one’s free will is included in what God has “predetermined” for him or her.
2. Al-Tirmidhi, “Qadar,” 15; Ibn Hanbal, Musnad, 1:168. 3- Ibn Hanbal, Musnad, 1:391, 452.

In the light of the explanations above, modesty can be divided into two categories: an innate or instinctive feeling of shame, which prevent people from engaging in what is considered shameful and indecent, and modesty originating in belief, which constitutes an important, deep dimension of Islam.

Combining the instinctive feeling of shame with modesty based on Islam forms the greatest safeguard against shameful or indecent acts. Alone, each one may be diminished or utterly lost. If this innate feeling of shame is not combined with awareness coming from belief and expressed in verses like: Does he not know that God sees (all things)? (96:14) and consciousness of God’s constant oversight: God is ever watching over you (4:1), it cannot last long, for its endurance depends on belief. This essential relation between modesty and belief was expressed by God’s Messenger, who told a Companion after hearing his advice on modesty to another man: “Leave him, for modesty comes from belief.” He also said: “Belief has seventy or so divisions. Modesty is a division of belief.”

We may conclude from these Prophetic sayings that like other seeds of innate virtues, one’s natural feeling of shame develops to the extent it is strengthened with the forces and means that produce knowledge of God. It then becomes a dimension of one’s spiritual life, an obstacle against the carnal self’s excessive desires. If this feeling is not reinforced and developed with belief and knowledge of God or strengthened with consciousness of God’s constant oversight, and left to dissipate in sensual or carnal pleasure, one will witness in an individual or a community those indecencies and perversions that make anyone truly human ashamed of being human. The glory of mankind and the perfect example of modesty, upon him be peace and blessings, said: “If you have no modesty, do whatever you wish.”

The words haya (modesty or feeling of shame) and hayat (life) come from the same root. This signifies that modesty is a sign of a lively heart, and that a heart’s liveliness depends on its owner’s belief and knowledge of God. If a heart is not fed continuously with belief and knowledge of God, it is almost impossible for it to remain lively and give rise to modesty.

According to Junayd al-Baghdadi, haya means awareness of God’s bestowed material and immaterial bounties, and consciousness of personal defects and faults. Dhu al-Nun al-Misri holds that haya means that one constantly feels shame in his or her heart on account of personal sins and offenses, and is therefore careful about his or her actions. Another spiritual master defines haya as never forgetting how God treats one and ordering one’s life according to the fact that God sees all that is done and thought.

It is recorded in al-Qushayri’s Al-Risala that God declares: “O son of Adam! So long as you maintain your modesty and feeling of shame before Me, I make people forget your defects.” The Lord of Might and Dignity also said to Jesus, upon him be peace: “O Jesus, first advise your own selfhood. If it accepts your advice, then you may advise others, or else you must feel ashamed of yourself before Me.”

Some have mentioned different categories of modesty or shame. For example, the shame or modesty felt by:

– Adam, who felt guilty until he was forgiven.

– Angels for their heartfelt incapacity to give due worship to God, as expressed in their saying: “Glory be to You! We are unable to worship You as Your worship requires,” although they glorify Him day and night without stopping.

– Gnostics or those distinguished with knowledge of God in the face of His Majesty, despite their profound knowledge of Him, which they express as: “Glory be to You! We are unable to know You as Your knowledge requires.”

– The spiritually advanced when in awe of God, although they never give in to their carnal desires and ambitions.

– Those distinguished with utmost conviction of God because of their supposed distance from Him, although they always feel His infinite nearness despite the infinite distance of humanity from God Almighty.

– Lovers of God who feel disloyalty arising from their anxiety over not being able to love God as His love requires.

– Those who feel a lack of sufficient sincerity and do not know for what they must pray to God.

– Those exalted ones who are conscious of the fact that they, as human beings, have been honored with the fairest creation, because of the base acts of which they accuse themselves and which, according to them, are irreconcilable with being part of the fairest creation.

The first degree of modesty is to see oneself with the sight of God. That is, the person practices self-control or self-supervision according to God’s standards. This practice engenders a feeling of shame or modesty that produces extreme caution in thoughts and acts. Such a degree of modesty is found in people considered lively on account of their feelings and thoughts.

The second degree is proportional to one’s awareness of nearness to God, and the feeling of always being in His Presence. This can be experienced by those who are always conscious of the meaning of: He is with you wherever you may be (57:4), about which the Prophet, upon him be peace and blessings, said:

“Be as modest before God Almighty, as the necessity of being modest before Him requires. Let him who is blessed with this degree of modesty always control his mind and its contents, as well as his stomach and its contents. Let him always remember death and decay after it. One who desires the afterlife will renounce the adornments of the world. One who is able to do that can feel as much modesty before God as the necessity of being modest before Him requires.”

One can reach the third degree by deeply feeling the absolute Divine disposal of all things, by living a life of profound spirituality in pursuit of the final destination: And in your Lord is the final goal (53:42). The effort to reach this final goal continues throughout a whole life dedicated to following the path to Him.

One’s degree of modesty determines one’s true humanness. If a traveler cannot order his or her life and discipline his or her acts according to the demands of the eternal life and to live in utmost humility and modesty, then his or her existence is a personal shame and a burden to others, as stated in the following couplet:

By God, there is good neither in life
Nor in the world when modesty disappears.

Modesty is a Divine quality and mystery. If people knew to whom it essentially relates, they would act more carefully and sensitively. To illuminate this point, it is related that

God Almighty asks an old man on the Plain of Resurrection to account for his acts in the world: “Why did you commit such and such sins?” The old man denies that he had done so. So, the Most Compassionate of the Compassionate commands the angels: “Take him to Paradise.” The angels want to know why the Almighty has commanded so, although He knows that the old man committed those sins. The Almighty answers: “I know, but I looked at his white beard as one belonging to the Community of Muhammad and felt ashamed to tell him that I knew he was lying.”

As recorded in Kanz al-’Ummal, when the Archangel Gabriel told this to God’s Messenger, upon him be peace and blessings, the Messenger’s eyes filled with tears and he said regretfully:

“God Almighty feels ashamed to punish those of my Community whose beards have turned white, but those of my Community with white beards do not feel ashamed to commit sins.”

To sum up:

Hayiy (All-Modest) is one of the Divine Names,
So strive and acquire modesty.

Truthfulness is the firmest road leading to God, and the truthful are fortunate travelers upon it. Truthfulness is the spirit and essence of action and the true standard of straightforwardness in thought; it distinguishes believers from hypocrites, and the people of Paradise from the people of Fire. Truthfulness is a Prophetic virtue in those who are not Prophets, by which “servants” share the same blessings as “kings.” In the Qur’an, God Almighty described as being true both the one who communicated it and the one who confirmed it: He who came with the truth and he who declared that it is true (39:33).

Truthfulness can be defined as struggling to preserve one’s integrity and to avoid hypocrisy and lying, even in strained circumstances when a lie will cause release. Junayd al-Baghdadi says: “A loyal, truthful one changes states at least forty times a day (in order to preserve personal integrity), while a hypocrite remains the same for forty years without feeling any trouble or unease (over his or her deviation).”

The initial and lowest degree of truthfulness is sincerity and behaving the same whether in public or in private. This is followed by being true in all thoughts, feelings, actions, and intentions. The truthful are those valiant people whose feelings, thoughts, and actions do not contradict one another; the most truthful are those heroes who are absolutely true in all of their imaginations, intentions, feelings, thoughts, actions, and gestures.

Using all of one’s faculties and capacities to achieve truthfulness in all actions, adherence to a lofty ideal or cause, and loyalty to or steadfastness in it is an attribute of Prophethood. In the verse: Make mention of Abraham in the Book: he was a most truthful one, a Prophet (19:41), the Qur’an refers to this highest degree of truthfulness. Truthfulness is the primary attribute of all Prophets, and the strongest moral force or means-producing activity for serving Islam and the Qur’an. It is also a believer’s greatest credit and most valid document in the Hereafter. God draws our attention to this significant fact: This is a day in which their truthfulness profits the truthful (5:119).

Truthfulness serves the Prophets, the purified and perfected scholars and the saints brought near to God, as a heavenly mount that, as quick as lightning, can carry them to the highest heights; lying, however, pulls Satan and his followers down to the lowest depths. Thoughts “fly upward” on the wings of truthfulness and increase in value, actions grow and flourish on the ground of truthfulness, and truthful supplications and prayers reach the Throne of Mercy and are welcomed.

Truthfulness is as effective as the “elixir” of God’s Greatest Name. When asked about the Greatest Name, Bayazid al-Bistami answered:

Show me the Least Name among God’s Names so that I may show you the Greatest One. If there is something as effective (for the acceptability by God of prayers and actions) as the Greatest Name, it is truthfulness. Whichever Name is recited truthfully, It becomes the Greatest.

Truthfulness caused the light of repentance to shine on the forehead of Prophet Adam, upon him be peace. Truthfulness served as a vessel of salvation for Prophet Noah, upon him be peace, when the world was flooded. Truthfulness carried Prophet Abraham, upon him be peace, to safety and coolness from the fire into which he had been thrown. Truthfulness elevates ordinary people to extraordinary heights, and is a key that opens the door to realms and realities beyond visible existence. One borne aloft by truthfulness cannot be detained from journeying upward, and doors are not closed in the face of one who uses this key. How apt are the words of Rumi in this respect:

The truthfulness of a lover affects even the lifeless;
Why then should it be found strange that it affects man’s heart?
The truthfulness of Moses affected his staff and the mountain;
Nay, it also affected that great, splendid sea.
As for the truthfulness of Muhammad, it affected
The beautiful face of the Moon and also the shining Sun.

In many verses, the Qur’an relates that being a true believer depends upon one’s integrity and truthfulness in words, actions, feelings, and innermost senses. It also regards such a degree of integrity and truthfulness as the basis of happiness in both this world and the next. The following are a few examples:

– Say: My Lord, cause me to enter with truth, and cause me to go out with truth, and grant me a power from Your Presence to help me. (17:80)

– Grant me a good reputation, being remembered for truthfulness, in later generations. (26:84)

– Give to those who believe good tidings that they have a true, sure footing in the sight of their Lord. (10:2)

– The righteous are in the Gardens and rivers, on the seats of truthfulness in the Presence of a Mighty King. (54:54-5)

Entering with truth, going out with truth, being remembered for truthfulness, true and sure footing, and a seat of truthfulness are all stations of and provisions for a long road extending from this world to the Hereafter. Since what takes place in this world yields fruit in the Hereafter, the truthful always pursue what is true, observe truthfulness when starting a task or moving to another place in the way of God, act and live in accord with the requirements of truthfulness, and bequeath truthfulness to succeeding generations. Their objective is to deserve eternal happiness in the Hereafter.

To become truthful in intentions and aims, believers must consciously decide to become truthful in their thoughts, decisions, and acts. This is the first step. Those so resolved must persist in truthfulness, regardless of the consequences, and refrain from whatever might shake their resolution. The second step is to maintain this worldly life only to support the truth and gain God’s approval and pleasure. Such people are always aware of the defects and faults of their selfhood, and do not surrender to the world’s attractions and change their conditions for worldly reasons. The third step is to establish truthfulness so firmly in one’s conscience that it governs every facet of life. This is identical with the station of being pleased, which is explained in the Tradition: One who is pleased with God as the Lord and Islam as the religion and Muhammad as the Prophet has tasted the delight of belief.

The greatest truthfulness and loyalty is for people to be pleased with the Lordship of God regardless of the treatment He dispenses, to accept Islam as the Divine system governing their lives, and to submit willingly to the guidance or leadership of the best of creation, upon him be peace and blessings. The way to true humanity lies in undertaking this grave responsibility, which is very difficult to fulfill perfectly.

Let us conclude with a fine couplet:

What befits man is truthfulness even if under threat;
God Almighty is the helper of the truthful.

Much has been said and written on the lofty ideal which Bediuzzaman pursued and his deep familiarity with the world and the age in which he lived, as well as the simplicity and austerity of his life, his human tenderness, loyalty to his friends, chastity, modesty and contentedness. Yet it is worth writing volumes on each of those dimensions of his legendary character and life.

Though strikingly simple in outward appearence, he was wholly original in many of his ideas and in his way of activity. He embraced all humanity, was deeply averse to unbelief, injustice and deviations, and never stopped struggling against despotism even at the cost of his life. He was as profound in belief and feelings as he was wise and rational in his ideas and approach to problems. In a manner that may seem to some paradoxical, to the same extent that he was an example of love, ardour and feeling, he was extraordinarily balanced in his thoughts and acts and in his treatment of matters. Also, he was very far-sighted in assessment and judgement of the conditions surrounding him, and in finding solutions to the problems he encountered.

Among his contemporaries, those who knew him acknowledged, tacitly or explicitly, Bediuzzaman as the most serious and important thinker and writer of the twentieth-century Turkey or even of the Muslim world. Despite this and his indisputable leadership of a new Islamic revival in the intellectual, social and political conditions of time, he was never proud of himself and remained a humble servant of God Almighty and a most modest friend among human beings. ‘Desire for fame is the same as show and ostentation and it is a ‘poisonous honey’ extinguishing the spiritual liveliness of the heart’, is one of his golden sayings concerning humility.

Born in a small mountain village in an eastern province of Turkey, Bediuzzaman voiced the sighs and laments of the whole Muslim world, as well as its belief, hopes and aspirations. He said:

I can bear my own sorrows, but the sorrows arising from the calamities visiting Islam and Muslims have crushed me. I feel each blow delivered at the Muslim world to be delivered first at my own heart. That is why I have been so shaken.’ He also said: ‘During my whole life-time of over eighty years, I have tasted nothing of the worldly pleasures. My life has passed on either battlefields or in prisons or other places of suffering. They have treated me as if I were a criminal; they have banished me from one town to another, and kept me under continual surveillance. There has been no persecution which I have not tasted and no oppression which I have not suffered. I care for neither Paradise nor fear Hell. If I see the faith of my nation secured, I will not care even burning in the flames of Hell. For while my body is burning, my heart will be as if in a rose garden.

BEDIUZZAMAN LIVED IN AN AGE when materialism was at its peak and many crazed after communism, and the world was in great crisis. Shocked by the scientific and military victories of the West and under the influence of modern trends of thought, people all over the Muslim world were urged to break with their historical roots and many lost their faith. In that critical period when most Muslim intellectuals deviated from the Straight Path and lent their intellects to whatever would come from the West in the name of ideas, Bediuzzaman pointed people to the source of belief and inculcated in them a strong hope for an overall revival. He wrote to display the truth of the tenets of the Islamic faith and heroically resisted movements of deviation. In utmost reliance on God Almighty and unshakeable conviction in the truth of Islam, and with an infinite hope for a bright future awaiting the Muslim world, Bediuzzaman exerted a superhuman effort to defend Islam and bring up a new generation which would realize his hopes.

At a time when science and philosophy were used to mislead young generations into atheism, and nihilistic attitudes had a wide appeal, at a time when all this was done in the name of civilization, modernization and contemporary thinking and those who tried to resist them were subjected to the cruelest of persecutions, Bediuzzaman strove for the overall revival of a whole people, breathing into their minds and spirits whatever is taught in the institutions of both modern and traditional education and of spiritual training.

In the manner of an expert physician, Bediuzzaman diagnosed all the ‘diseases’ of Muslim communities, the diseases they had been suffering for centuries in all aspects of life, and offered the most effective remedies for them. Based on the Qur’an and the Sunnah and the centuries-old Islamic tradition which originated therein, and travelling in mind through natural phenomena, which are each a sign of Divine Existence and Unity, to fill his ‘comb of the knowledge of God’ with the ‘nectar’ he collected from them, Bediuzzaman concentrated first on proving the pillars of Islamic belief and then on the necessity of belief and worship, morality and good conduct, and finally on the social and economic issues which Muslims faced in this age.

Bediuzzaman lived in both the dying years of the Ottoman State and the formative years of the Turkish Republic. He travelled from city to city, as far as the remotest corners of the country, and witnessed the ignorance, poverty and destitution and internal conflicts and seditions prevalent there and throughout the Muslim world. In 1911, he delivered a sermon in the Umayyad Mosque in Damascus. Approximately ten thousand people including one hundred high-ranking scholars packed the Mosque to listen to him. In this famous, historical sermon of his, he enumerated the disases which arrested Muslims in ‘the Middle Ages’, as follows:

The growth of despair among people, the loss of truthfulness in the social and political lives of Muslims; love of belligerency, ignorance of the bonds proper among believers; despotism in all fields of life, and egocentricity.

To cure these diseases, he offered hope, truthfulness, mutual love, consultation, solidarity, and freedom in accordance with Islam, and emphasized the three points, which are as follows:

History shows that Muslims increased in civilization and progressed in relation to the strength of their adherence to the truths of Islam; that is, to the degree that they acted in accordance with Islam, they drew force from its truths. History also shows that they fell into decline, disaster and defeat to the degree of their weakness in adherence to the truths of Islam. As for other, religions, it is quite the reverse. That is to say, history shows that as they increased in civilization and progressed in relation to their weakness in adhering to their religions and bigotry, so were they also subject to decline and convulsions to the degree of their strength in adering to them.

This is so because we Muslims, who are students of the Qur’an, follow proof; we do not abandon proof in favour of blind obedience and imitation of the clergy like some adherents of other religions. Therefore, in the future, when reason, sicence and knowledge prevail, the Qur’an will gain ascendancy, which relies on proof and calls reason to confirm its pronouncements.

If we are to display through our actions the perfections of the moral qualities of Islam and the truths of belief, without doubt, the followers of other religions will enter Islam in whole communities. Some entire regions and states, even, on the earth will take refuge in Islam.

DURING THE YEARS when Bediuzzaman lived, as today, ignorance of God Almighty and the Prophet, upon him be peace and blessings, heedlessness of the religious commandments, indifference to the Islamic dynamics of prosperity in both worlds, and ignorance in modern sciences, were among the primary factors behind the wretched state of Muslims. He maintained that unless people were enlightened in both sciences and religious knowledge and knew how to think systematically, unless they were protected against misleading trends of thought and equipped with true knowledge to resist them, it was impossible for Muslims to recover from the maladies they suffered.

Ignorance was also one of the reasons for the poverty of Muslims. For as they lived unaware of the truth of their religion, they had also fallen far behind the West in science and technology. It was because of this that the vast plains remained uncultivated and the natural wealth of Muslim lands went into the treasuries of others.

Again, it was ignorance which was largely responsible for the inner conflicts and seditions in the Muslim world. Although the Qur’an strictly commands unity of Muslims, Muslim peoples were quarelling with each other, even while their lands were under foreign invasion and they were being subjected to all kinds of humiliation.

At the same time, the Muslim intellectuals, whom the masses expected to diagnose the problem honestly and offer remedies, were attracted by the violent storm of ‘denial’ blowing from the West. This storm had arisen in the previous century, blown up by human rooted in scienticism, rationalism and positivism. As a result of contradictions between the findings of sciences and corrupted Christianity and the attitude of the Church towards sciences and scientists, Europe had almost lost its belief and, consequently, Revelation was forced to yield to human reason. This storm of denial, unparallelled in history, shook to its roots the ‘building’ of Islam, which was old and had already decayed in many hearts and minds, in the individual as well as collective life of the Muslim community. What had to be done was, according to Bediuzzaman, while preserving this ‘building’ from further destructive influences from the storm of denial, to present the essentials of Islamic belief with all their branches, to all the faculties of modern man, including his power of reasoning. If Muslim community, which had plainly run aground on the oceans of the modern world, was ever to sail freely again, then, according to Bediuzzaman, the Muslims’ present situation required an overall renewal in all the fields of Islam.

In explaining the reasons for the Ottoman collapse in the First World War and Western domination over the whole Muslim world, Bediuzzaman said:

The reasons why Destiny has allowed this calamity are our neglect in performing the commandments of Islam. The Almighty Creator wanted us to assign to daily prescribed prayers one out of the twenty-four hours of a day but we showed neglect. In return, by subjecting us to four years of training, troubles and continuous mobilization, He has forced us to a kind of prayer. He wanted us to force our carnal selves to fast one month a year but we pitied them. In return, He has made us fast for four years. He also wanted us to allocate one fortieth of the wealth He bestowed on us to the needy and poor but we refrained in stinginess. In return, He has taken from us the accumulated zakat of many years. Again, God Almighty wanted us to go on pilgrimage once in our whole lives in order that, besides other benefits of pilgrimage, we could come together as Muslims arriving from all parts of the world and exchange views on our common problems, but we did not do that. In return, He caused us to hasten from front to front for four years.

As for the reasons why unbelievers are triumphant over believers, we should consider the following four points:

The first point is that although every means of truth must be right, it cannot always be so in actual life, whereas it is not necessary for every means of falsehood to be false. Since falsehood may sometimes follow a true, right way, it can be triumphant over truth, which fails in following that way.

The second is that although a Muslim must be Muslim in all his attributes and actions, he cannot always be so in practical life. Likewise, it is not always the case with a transgressor or unbeliever that every attribute and action of his should originate in his unbelief or transgression. Therefore, by virtue of having Muslim attributes and acting in conformity with Islamic principles more than a Muslim who fails in practising Islam, an unbeliever may be victorious over a Muslim.

The third is that God has two kinds of laws: one is the Shari’a, known by everybody, which is the group comprising God’s laws issuing from His attribute of Speech and governing man’s ‘religious’ life. The reward or punishment in following it or not usually pertains to the afterlife. The other group of Divine laws comprise those governing creation and life as a whole, which issue from His attribute of Will and are generally (but wrongly) called the ‘laws of nature’. The reward or punishment for them mostly pertains to this world. The Qur’an insistently draws attentions to ‘natural’ phenomena, which are the subject-matter of sciences, and urges their study. In the first five centuries of Islam, Muslims succeeded in uniting sciences with religion, the intellect with the heart, the material with the spiritual. However, in later centuries, the West took the initiative in sciences. This meant their obedience-although unconscious-to Divine laws of ‘nature’, which has resulted in their dominance over the Muslim world, which has failed to practice both the religious and scientific aspects of Islam. Power and force have some right in life, they have been created for some wise purpose. Equipped with force through sciences and technology, the West has got the upper hand over the Muslims.

The fourth point concerning the Muslims’ defeat is that truth has been left without force or it has been diluted or lost its purity and authenticity in the hands of Muslims. Like causing the hawk to attack the sparrow and thereby urging the sparrow to develop its power of defence, God has allowed unbelief to triumphantly attack Islam so that Islam should be restored to its original purity and re-gain its force.

ENDOWED WITH an extraordinary intelligence and learning capacity, Bediuzzaman had completed the normal course of madrasa (traditional religious school) education by the age of fourteen. Another striking characteristic he displayed from his early years was dissatisfaction with the existing education system. He had formulated his dissatisfaction with it into comprehensive proposals for its reform. At the heart of those proposals was the wedding of the traditional religious sciences with the modern ones and the founding of a university in important cities of Turkey, where his proposals could be put into practise. Although he had twice received funds for the construction of his university, and its foundations had been laid in 1913, it was never completed due to the consequences of the First World War and the vicissitudes of the time.

Contrary to the centuries old practice of religious scholars, Bediuzzaman studied intently in the natural and social sciences, as well as in mathematics and philosophy. During the First World War he was held prisoner-of- war by the Russians for two years. After his escape and return to Istanbul, he dedicated himself to expounding the pillars of the Islamic belief. The new, irreversible developments in Turkey which culminated in the establishment of a secular regime, and the rise of anti-Islamic trends and attitudes among intellectuals and the young as a result of deliberately positivist, even materialist, system of education, forced Bediuzzaman to concentrate primarily on the essentials of belief and worship and the main purposes pursued in the Qur’an, which he described as explaining and proving the Divine Existence and Unity, Prophethood, and the Resurrection and the necessity of worship and justice. He explains:

Be certain of this, that the highest aim of creation and its most sublime result is belief in God. The most exalted rank of humanity is the knowledge of God. The most radiant happiness and sweetest bounty for jinn and mankind is the love of God contained within the knowledge of God; the purest joy for the human spirit and the purest delight for man’s heart is the spiritual ecstasy contained within the love of God. Indeed, all true happiness, pure joy, sweet bounties and unclouded pleasure are undoubtedly contained within the knowledge and love of God.

Belief is not restricted to a brief affirmation based on imitation. It has degrees and stages of expansion or development as from, say, the seed of a tree to the fully grown, fruit-bearing state of that tree, from the image of the sun in the mirror in your hand or in a drop of water to its images on the whole surface of the sea and to the sun itself. Belief contains so many truths pertaining to the one thousand and one Names of God and the realities contained in the universe, that the most perfect of all human sciences and knowledge and virtues is belief, and knowledge of God originating in belief based on argument and investigation. While belief based on imitation can easily be refuted in the face of doubts and questions raised by the modern way of thinking, belief based on argument and investigation has many degrees and grades of manifestation to the number of Divine Names. Those who have been able to attain the degree of certainty of belief coming from direct observation of the truths on which belief is based, can study the universe as a kind of Qur’an.

In fact, The Qur’an, the universe and man are three kinds of manifestation of one truth. The Qur’an, having issued from the Divine attribute of Speech, may be regarded as the universe written or composed, while the universe, having originated in the Divine attributes of Power and Will, may be considered as the Qur’an created. So, from this point of view, the universe being the counterpart of the Qur’an and, in one respect, the collection of Divine laws of creation, the sciences which study the universe, can in no way be incompatible with Islam. Therefore, in the present time when sciences prevail, and in the future as well, which will be the age of knowledge, true belief should be based on argument and investigation, and on continual reflection on the ‘signs’ of God in the universe, on ‘natural’, social, historical and psychological phenomena. Belief is not something based on blind imitation. It should appeal to both the intellect or reason and the heart. It combines the acceptance and affirmation of the reason and the experience and submission of the heart.

There is another degree of belief, namely certainty coming from direct experience of its truths. This depends on regular worship and reflection. The one who has acquired this degree of belief can challenge the whole of the world. So, our first and foremost and most important duty should be to acquire this degree of belief and try in utmost sincerity and purely for the sake of God Almighty’s good pleasure to communicate it to others. For, as is stated in a hadith, it is better for you than having all the world together with everything in it that one accepts belief by means of you. In short, belief consists in the acquisition of the whole of Islam.

WHEN A REVOLT broke out in south-eastern Turkey in 1925, along with many others, Bediuzzaman was sent into internal exile and lived the remainder of his life until his death in 1960 under either strict surveillance or in prisons or under persecutions.

Bediuzzaman was first forced to live in Barla, a mountainous village in south-western Turkey. There he lived a wretched life isolated from almost everyone. However, he was able to find consolation, true consolation, in the Omnipresence of God Almighty and in utmost submission to Him.

The basic works of the Risale-i Nur, the Words and Letters, were written in Barla under harsh conditions. Copies were made by hand and began to circulate throughout Turkey. This method of serving Islam caused reaction and hostility in the government. Accused of forming a secret society and working against the regime, a charge carrying the death penalty was laid against Bediuzzaman and one hundred and twenty of his students and, in 1935, tried in Eskisehir Criminal Court. Although during his whole life he had opposed revolt and all actions which would breach public peace and order, and had stressed that the rights of a single person could not be violated even for the sake of the whole society, he was accused of forming secret organizations to destroy the public order. When he was asked during the trial his opinion of the Republic, he replied: ‘My biography which you have in your hands proves that I was a religious republican before any of you came into the world.’ He was held for eleven months in prison before acquittal.

Following his release, he was compelled to reside in Kastamonu. He stayed first on the top floor of the police station, then he was settled in a house immediately opposite it. His residence in Kastamonu continued for seven years, and a significant part of the Risale-i Nur was written there.

During this period, both he and his students [from Kastamonu and elsewhere] were under constant pressure from the authorities. This increased as time passed, culminating in widespread arrests and the Denizli trials and imprisonment in 1943-44. He was accused of forming a Sufi tariqa, and organizing a political society. Although the case would result in acquittal, Bediuzzaman was kept for nine months in solitary confinement under the most appalling conditions in a minute, dark, damp cell.

After release, Bediuzzaman was sent to reside in the town of Emirdag in the province of Afyon. In 1948 a new case was opened in Afyon Criminal Court, and although the Court sentenced him arbitrarily, the decision was quashed by the Appeal Court, and Bediuzzaman was acquitted together with his students. Following this, he stayed for brief periods in Emirdag, Isparta, Afyon, and Istanbul among other places. In 1952 he was tried once more, this time for his publication A Guide for Youth, and again acquitted. On his death in Urfa on 23rd March 1960, which may well have been the Night of Power in Ramadan, the coroner fixed his estate as a turban, a gown, and twenty lira. The real, invaluable estate which remained of this hero of Islam and humanity, who weighed only 40 kilos at his death, was the six-thousand-page Risale-i Nur Collection, which has been tried in different courts one thousand five hundred times to this day, and his noble cause which was of dimensions that could not be contained in the coroner’s records.