Literally meaning strong desire, excessive yearning, joy issuing from knowing, delight, and longing, shawq (joyful zeal) is used by Sufis to express the heart’s overwhelming desire to meet with the Beloved, Who cannot be comprehended and “vanishes” after being “observed.” Some have described this as joyful desire, excitement, and a lover’s excessive heartfelt longing to see the Face of the Beloved. Others have regarded it as a fire that reduces to ashes all desires, wishes, yearnings, and inclinations other than the love for and inclination toward the Beloved.

Joyful zeal originates in love. The remedy of a heart burning with such a longing to meet with the Beloved is meeting with Him, and shawq is the wing of light that carries the lover to this meeting. Zeal disappears when a lover finds the Beloved, while the yearning for Him (ishtiyaq) continues to increase. One who yearns for Him never stops yearning and, whenever favored with a special manifestation of His Essence, wishes for more. This is why the prince of the Prophets and the greatest of humanity, upon him be peace and blessings, who, equipped at each moment with a new radiance of knowledge, love of God, and spiritual delight, incessantly traveled between the summits of love, joyful zeal, and yearning, and used to pray: O God! I ask You for zeal to observe Your perfectly beautiful “Face” and to meet with You.

Some interpreters of the Qur’an, when writing about: Those who believe are firmer in love of God (2:265) remark that joyful zeal is felt toward things that are partly perceivable and partly unperceivable, partly comprehensible and partly incomprehensible. One feels no zeal toward that which he or she has never seen or heard of, or about which he or she knows nothing. Nor does he or she feel interest in that which he or she completely comprehends or perceives.

Zeal and yearning can be divided into two categories. The first is the yearning produced by separation from the Beloved after meeting with and gazing upon Him in the past eternity. The sighs uttered by the flute of Rumi, and the creaking, painful sounds heard by Yunus Emre from the revolving water-wheel express such a separation. These sighs will continue until the final union or meeting with Him. The second category is when a lover sees the Beloved from behind a veil, and thus cannot completely comprehend Him. The believer feels His presence, but cannot see Him; he or she dips a finger into the honey of love but is not allowed to take a further step. Consumed with thirst, the believer cries: I am being consumed with thirst! Give me some water! but receives no answer.

The spirit of all men and women observed Him in an assembly of past eternity, where God asked them: Am I not your Lord? and they answered: Yes, assuredly. We testify! After this assembly, either because humanity’s very humanness required it or because humanity had to be tested, to believe in Him without seeing Him, humanity was thrown into the pangs of temporary separation. This is why people always dream of Him in a conscious or unconscious longing for Him, and burn with a yearning to re-unite with Him. What is more significant than this is the yearning which the All-Sacred Being has toward pure, innocent, and unadulterated souls, but only in a way that is appropriate for His essential independence of all being. This Divine eagerness may be the real source of the yearning that enters one’s heart.

Zeal means turning to the Beloved with all inner and outer feelings, and locking out all appetites other than those one feels to meet with Him. In the context of yearning, it means one is overflowing with desires and wishes related to Him. Both zeal and yearning feed the spirit. Both are painful but exhilarating, and distressing but promising.

No individual experiences more anguish, nor is none happier, than the one who burns with love and groans with zeal. Such people become so spiritualized when enraptured with the thought and hope of meeting with God that they would not agree to enter Paradise at that moment, even if allowed to do so. They burn inwardly with the pangs of separation to such a degree that even the waters of Paradise cannot extinguish the fire in their hearts. Only meeting with the Friend can extinguish such a fire. Paradoxically, they never think of escaping that fire, for even if they were offered the sanctuary of the palaces of Paradise to prevent them from burning with the fire of zeal to meet with the Friend, such people would scream out like the inhabitants of Hell who seek to be rescued from Hellfire.

Worldly people cannot know what that zeal means or the state of those who possess it, while people of zeal are amazed at worldly people, so engrossed in their worldly affairs and pleasures.

Their amazement is quite natural, for God Almighty told Prophet David, upon him be peace:

O David! If those who love and show inclination to the world knew how much I care about them, want them to resist against sins, and how I expect to meet with human beings, they would be dying with the zeal to meet with Me.

When the zeal to meet with God invades a lover’s being, the result is an overflow of feelings of pain and delight and cries of:

Zeal has bewildered me, zeal has burnt me.
Zeal has intervened between sleep and my eyes.
Zeal has invaded me, zeal has engrossed me.
Zeal has overwhelmed me, zeal has stricken me with awe.

This degree of zeal sometimes incites the lover to stand up and dance or spin. The lover should be excused for such movements, as he or she cannot resist such a spiritual state:

Say to him who wants to prevent a man of ecstasies from going into ecstasies:

You have not tasted the wine of love together with us, so leave us.
When souls overflow with the zeal to meet with the Beloved,
know, O you unaware of spirituality, that bodies begin to dance.
O guide who incites lovers, stand up and move us
with the name of the Beloved, and breathe life into us.

In our own day, some prefer to serve the Qur’an and faith by the way based on acknowledging one’s poverty or destitution and impotence or helplessness before God’s Wealth and Power, and on thankfulness and zeal. In this context, zeal means constant hope and continuing to serve without becoming dispirited or losing one’s energy. It also means seeking an aspect of Divine mercy even in the most distressing conditions, and then relying upon Him alone for His help and victory.

O God! I ask You for zeal and yearning to meet with You, and bestow blessing and peace on our master Muhammad, the master of those full of this zeal and yearning.

If you want to know why some of us are so poetic, while others are strictly straightforward, then read on this unprecedented discussion and see how the Left Brain and the Right Brain discuss their differences.

Moderator – Good evening, ladies and gentlemen. Tonight, we have two guests that have long been the focus of media attention: Left Brain and Right Brain. We are going to discuss their opinions on various issues. Without losing much time, I want to get to the first question. Many public figures who have inspired people go through a period of self discovery, after which they define their identities and their surroundings anew. Did you have a similar self-discovery period? And if yes, how do you define yourself now?

Left Brain – I guess I never had a distinct enlightenment period, but I kept building on top of what I already knew about myself. So, my self discovery starts with my babyhood, really. For example, as the eyes gained the ability to distinguish colors and to focus on objects at different distances, I realized that I can collect information about the outside world through colors, shapes, and distances. As the muscles became stronger, I felt free to move my body and developed the notion of being distinct from other things around me. I also realized that I can gather data about what is where, how I can find what I need… When I learned to speak, I developed the notion that there are other people like me out there, for whom I am the other. And so on…

Right Brain – Before I say anything, I would like to bring to your attention that the way I am named is not something I came up with or something I am delighted by. For me, there isn’t a left-right distinction. There is a brain, and that’s it. And actually, I would not call the eyes separate organs. They are only a different part of the same organ, i.e. the brain. Muscles are alike. They are not distinct entities. We are all part of the same organ. So, for me too, self discovery started with my babyhood, but realizing my new abilities forced me to redefine myself, again and again. For example, when I discovered my legs, I did not become a brain with legs, but opened my eyes to a new dimension of my existence. I realized that I was not just about what I thought I was. The same goes for vision, or smell. When you smell something for the first time, that is a creative act. When you taste a fruit for the first time, that is an invention for you. All these culminate in a notion in which everything unifies. Walking is thinking, thinking is walking. Seeing is tasting, tasting is seeing. So, for example, if you cannot solve a problem, try smelling it, tasting it, walking it.

Left Brain – Let’s not get poetic here. If you cannot solve a problem, that’s because you either haven’t gathered enough data or haven’t yet developed a known pattern of solution. It’s also possible that your attention, in the moment, is distracted, due to things like walking, smelling, tasting; you know what I mean?

Moderator – Let’s not lose our focus here. The next topic I want to bring forward is a little more subtle: love and marriage. What do you think love is, and why are marriages today more restrained than before?

Left Brain – There are different categories of love. For instance: the love between couples, the love between parents and their children, and the love between friends are not the same kinds of love. So I am assuming that you are specifically talking about the one between couples. Even in this type of love, there are various facets. Sometimes, it means dedication to support each other. Sometimes it is being valued by the other. You can extend this list. Love is like light. The same phenomenon can display itself in different colors and strength. Today, there is a lot of research about the physical manifestations of love, and the properties of successful marriages. There are also studies on divorces. It seems that, for the moment, there is no predictor of the fate of a given marriage in the long run. Having said that, I should admit that there are some proxies of an imminent divorce. For instance, addiction or a lack of intimacy often lead to divorce. Aside from the factors that are related to the conscience of individuals, there are more subtle factors that need extra focus. The fast pace of change in modern life versus the slow change of cultural settings definitely brings stress to many couples. The norms and expectations from each other depend on one’s cultural and emotional baggage. Whether one can fulfill those expectations given the modern conditions is another story. All these are playing a role in restraining the family in our times.

Right Brain – Like anything else in the universe, we look for unity. If you love someone, you want to be with them, because love is a realization that part of your existence is in the other. We all crave for being one with those we love. But why don’t we feel such emotions for anyone but only for certain people? Perhaps, this is one of the points where the veils before destiny are pulled open. When we tell someone that we love them, we actually mean, “I need you… and I need to be needed.” This is a two-way hunger which is quenched by the unity of the lovers. This is why love inherently demands continuity; for unity is only established when all separations in time and space are eliminated. And this is why, perhaps, marriages are most troubled today. Life conditions and individual choices are not made in order to nourish continuity. Staying side by side is mistaken for unity.

Moderator – Have you ever fallen in love?

Left Brain – Is there anyone who hasn’t? As one colleague of mine says, “we are wired for love and belonging; that’s why we are here.” Love is one way of becoming a part of something bigger than us: having a family, raising children, and contributing to the well-being of our society through various love-inspired activities. Even ascetics and saintly people pursue a path of love inspired by God. So, love is all around us.

Moderator – But I asked if you ever “fell in love.” I understand if you don’t want to go that deep into your private life.

Left Brain – (pauses for a second) … I might have felt special things for some people. But, in the long run, I saw that those feelings did not bear any meaning for the real life. And this realization gave me immunity towards those special feelings. If you can stand back, and take a deep breath… Oh yes, and let me say this as an aside: this is how love works. You cannot step away from the situation and breathe deeply or think clearly. Love only works when you can’t think clearly. This loss of brain power is eliminated when you hit the bottom of the love you are falling into. So, what was I saying? If you stand back and take a deep breath, you’ll see that there are thousands of people with whom you can get along with at least as well as the one you are with at that moment. Nobody is irreplaceable. There is always another one more beautiful, friendlier, more generous, more sacrificing, etc. There is always going to be another love following the current one. So, no need for falling!

Moderator – What about you, Right Brain? Have you ever fallen in love?

Right Brain – I can’t breathe without love! For me, life and everything in it gains meaning only through love. And this meaning is not always visible at first sight. “L’essentiel est invisible pour les yeux. On ne voit bien qu’avec le cœur.” As the fox tells the Little Prince, what’s essential is invisible to the eye; one only sees well with the heart. So, falling in love reveals the meanings hidden behind objects and events. It’s not that you fall in love with something that is extraordinary, but that love makes the ordinary things extraordinary. It is the intertwining of their destinies that make people special for each other. Imagine this: the Great Author of the universe is writing a love story of you and your beloved one. What greater meaning can you ask for? For me, each and every person I fell in love with is special, no matter how the story ended. I always keep a room reserved for them in my heart.

Moderator – In the last century, scientific thought and technological achievements led many people to question their religious teachings and affiliations. Their faiths were shaken as a result of their experiences in intellectual and social areas. I even remember a book titled Youth’s Faith Is Stolen by Questions. My question to you is: how do you define the relationship between religion and science?

Left Brain – This question has been asked on many other occasions. For me, this is a straightforward issue. Personally, I am a believer. For me, science gathers information about the outside world. Religion tells me about the purpose of the world. A more cliché way of saying the same thing is, “science answers how, religion answers why.” Therefore, I don’t see why the two should contradict or clash. You can have a user’s manual for a car or a computer. But what you are going to do with it is totally up to you. Science and technology are like that manual. From them, we learn to make use of what is available here in this world. But religion guides us in what we should do, or how we should do it.

Right Brain – If you go back in history, you’ll see that religion and science were not different entities. Even the several branches of science we have today were united as a single body. If you were a knowledgeable man, you knew everything. Of course, with the accumulation of more and more information, a classification was needed, but unfortunately this classification led to oblivion among these different classes. Nowadays, people are rediscovering the value of the unity of knowledge through interdisciplinary studies. The same, I think, is true for religion and science. Had things taken a different route in history, one in which the sense of unity was essential, the definitions we are using today would have been completely different. Science would not be the study of how the universe functions but how God executes his will in the physical realm. Similarly, instead of being perceived as a set of rules that bound both God and people, the laws of nature would be defined as the stable patterns (straight paths) of creation that host the travelers in life. Accordingly, those stable paths would be a restriction for us, as humans, but not for the Lord of the worlds. Such an understanding would have, perhaps, fostered a completely different history than what we have now. Reading the creation as verses from the Perfect Designer, treating life events as personal instant messages from the closest Friend would transform our journey in this world from a merciless struggle of survival to being the hero of our stories, which are produced by the Supreme Sustainer.

The same goes for how religion is perceived and practiced. Instead of becoming a set of precise actions and words, religion would be the way to educate our conscience and will in order to be respectful lovers of God. Instead of becoming a formula that “ensures” heaven solely for its followers, religion would be the means to spread peace and prosperity to everyone, just like the All-Merciful one sustains even those who deny His existence.

Moderator – Finally, I would like to ask you the ultimate question. Where is the world headed regarding its current economic, ecological, and political unrest? Do you see hope for the future?

Left Brain – Oh, absolutely! People have been voicing similar concerns for such a long time. Even when the world population was a third of what it is now, there were debates on whether food would be enough, and so on… But today, we are here with 7 billion people. It may be painful, but I am sure in the long run, things will get settled.

Moderator – Painful? What do you mean by that?

Left Brain – Of course there are wars , and there is a disparity in the distribution of wealth, and healthcare is not accessible in many places. So, it is going to take some time until a global welfare and healthcare system is established to cover everyone. But with the advent of technology in communications and transportation, this is going to become easier over time, and we’ll get there. Until that point, though, there are going to be losses.

Right Brain – There is an old saying: “If He didn’t want to give, He wouldn’t give us the need to ask from Him.” I think the fact that we are yearning for a better tomorrows is a sign that we’ll get there.

Moderator – Then, would you blame the turbulence of today to yesterday’s lack of desire for better tomorrows?

Right Brain – You’re making me smile. Desire for a better tomorrow is not the same thing as desire for a better income. If everybody dreams for a better tomorrow, then this becomes a global prayer for peace and prosperity. If everybody wants what’s best for themselves, things don’t add up. This is even worse if some people think of their prosperity at the expense of others. So, in this sense, I think we can talk about a lack of desire for a better tomorrow, which governed the world for most of the last century. Today, though, through the growing means of communication and transportation, interfaith and intercultural dialogue activities are blossoming. These carry the potential to initiate a global prayer for peace and prosperity. When that happens, I am hopeful that that prayer will be answered.

Moderator – Thank you Left Brain and thank you Right Brain for allowing us to have a peek into your personal worlds.

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.

Man and the universe was created because of love and it can only be understood through love…

Love is a part of every being and a power which can resist and overcome every force…

Love is what elevates the souls which absorb it and prepares it for the journey to eternity…

of the dramatically fuelled experiences and emotions that Shakespeare had portrayed to his readers, of two youths trying to embrace their love for each other. A love that was never fulfilled, nonetheless, the story has touched so many that it is always made reference to when two individuals hold deep admiration for each other. Similar stories can be seen in many other cultures. It is said that Majnun’s love for Layla had moved mountains. Like Romeo, he too was never able to unite with his beloved. However, Romeo ended his life because he could not bear separation, whereas Majnun was fortunate in realising the “Source” of his love.

I guess it’s not the ending but the journey that one experiences with love that makes it worthwhile. There is an adage which states that “it is better to have loved and lost than to have not loved at all.” But is it really worth enduring all the challenges, despair and turmoil if at the end there is no union but only separation? Even if we don’t experience all the heartache and pain that the romantic pairs above had endured, is it not painful enough knowing that there will, one day, be an end to the union? Separated from the one for whom you have sacrificed so much for to be with, the one whom you have shared so much with. Separated from your hopes, your dreams, and the one that is your “true” love. Can a love that is finite be regarded as true?

I am finite, but I do not desire that which is finite
I am deficient, but I do not desire that which is insufficient
What I desire is an infinite Love…
(Bediuzzaman Said Nursi. The Words, 17th Word – Second Station)

For love to be regarded as true, we need to identify, acknowledge and accept the “Source” of love and direct that love back to this “Source.” For that Source is eternal, and just as important—and so is the unification. Love from the Source is planted like a seed into the heart of every human. Waiting to be watered with the drops of belief, it yearns to blossom into a flower manifesting itself through our actions and perceptions. For once the Source is known, we acknowledge that the love bestowed on us is an eternal reflection of His love for all.

I have fallen in love with all of creation, because of my love for the Creator.
(Yunus Emre)

When we have found our True Love, then no more pain or suffering is felt other than a deep desire to unite with the Source. Then the journey we experience and the affection we feel towards our loved ones (be it our partner, child, sibling, friend, etc.) becomes worthwhile and meaningful because we know that every separation is only temporary. We still feel the sorrow of separation; however, it draws us nearer to the True Source of love, which has been given to us as a blessing. The famous quote by Romeo, “Parting is such sweet sorrow, that I shall say good night till it be morrow,” transcends beyond corporal boundaries. We then come to realize and acknowledge the blessing of love as a Divine gift, thus, patiently seek and ask for reunification from the Source, to the Source.

For why would He have given us the need to want, if He did not want to give?
(Bediuzzaman Said Nursi. The Letters, 24th Letter – Fifth Point)

All lovers of the Source see the manifestations of His attributes throughout the universe and see the beauty in everything. Every petal on a flower, every drop in the ocean, every sparkle in the night sky and every tone of colour in a rainbow is contemplated and read as a letter from the Beloved. Just as the sunlight penetrates our flesh and gives warmth to our bodies, these eternal messages caress our souls and give us comfort. The unconditional love a mother has for her child; the support and console that one’s partner selflessly offers; the companionship of a dear friend or a sibling that is cherished are all Divinely instilled faculties and attributes which He has provisioned us with—and when viewed in this way, we are able to see His insignia throughout all of creation.

Those that see beauty in everything only think of beauty;
Those that only think of beauty taste the true pleasures of life.
(Bediuzzaman Said Nursi. The Letters, Seeds of Reality)

Despair transforms into hope, anguish into content, deceit into truth and honesty. We are all separated with our loved ones at one stage or another, but this is only temporary. This temporary separation awakens the senses to focus their attention on the Source and appreciate where the love originated from. Only the true Source of Love, God Almighty, Who is eternal and has bestowed the universe with dominical attraction, can answer our call for reunion. Just like the merciful drops of rain meeting with our parched lips or scorching sand, we will one day celebrate the joys of reunion.

All the roads have been barricaded; the travellers only see a mirage
Even if the travellers deny their journey, all paths lead to God.
(Anonymous)

When love is comprehended and experienced in this way, we then come to the realization that we (and everything else in the universe) have an association and connection with all of creation. We begin to recognize that this association or connection is gelled together by means of attraction; the attraction of celestial bodies within space, the attraction of rain drops to drought stricken land, the attraction of the genders—from the microcosm to the macrocosm. This perspective allows us to witness and comprehend the Creator’s Dominical Love over all things.

Now and then like the winds I blow
Now and then like the roads I go
Now and then like the floods I flow
Come, see what love has done to me.
(Yunus Emre)

How do we distinguish between the desire to emulate and envy? What are your thoughts regarding the charities and alms given away openly by some leading people in good work in order to inspire others and stimulate their feelings of generosity, while others cannot help but feel envy of their generosity?

Desire to emulate (gibta) is a desire to have the same blessings another person has without wishing for him or her to be deprived of them; it is looking up to others’ admirable qualities and achievements. Envy (hasad), however, is the inability to bear with others’ successes or to acknowledge the favors and virtues they are blessed with; it is to wish for the absence of those favors and good conditions for others and to desire to possess them all for oneself. Envy, therefore, involves resentment, indignation, and jealousy, whereas the desire to emulate is admiration. In a saying reported as a hadith of the Messenger of God, peace be upon him, it is said that “Believers admire, hypocrites envy.” By this, a bottom line is determined for believers so that they do not go further than admiration, and we are told that jealousy makes hypocrites squirm in a constant state of pain.

To emulate: harmless envy

It is also reported that the Prophet Muhammad, peace be upon him, said, “There are only two to envy: a person whom God has given wealth and he spends it in the right way, and a person whom God has given wisdom (religious knowledge) and he gives his decisions accordingly and teaches it to others.” It is harmless to admire those who, after they have learned the religion well and made it their way of life, illuminate others with their knowledge, which they have made a source of wisdom. They act as a genuine interpreter of the Qur’anic truths by both communicating and representing them. So, one can say, “I wish I were like him; I wish I knew my religion so well, so that I could have illuminated my own life while communicating it to others!” It may even be a self-rewarding act to do so, for it is in a sense self-interrogation; realizing our inadequacy we may be motivated to work harder and even to pray, and thus be filled with lofty feelings. It is not wrong also to admire prosperous people who have been made superior with wealth as well as with generosity, who give away their God-given property in great quantities in charity, and who never feel content with their giving, as if addicted to benevolence. As in the previous situation, one can say, “I wish I had the same resources, so that I could donate as much as he did. I wish I could have built a school and provided grants for hundreds of students as he did.”

Nevertheless, in the hadith given above, the Prophet, peace be upon him, uses “envy” instead of “desire to emulate,” emphasizing the fact that admiring others is also a state that is close to jealousy. No matter how harmless and even favorable it may be, desire to emulate shares the same border with envy, rendering its territory somewhat unsafe to walk through. Inability to define the limits of admiration may result in jealousy and envy. For instance, looking up to a friend who is well-versed in the religion, in an admirable condition, and who acts with good conduct, is fine, as long as it does not cross the border into comparison and covert competition, saying, “Why does he know so much that I do not know? How can he communicate our faith better than I can?”

Therefore, believers must keep a distance between themselves and admiration, which is adjacent to envy and separated from it only by a thin veil. They must be content with what has been appreciated for them; they should never complain of their fate, even with the slightest emotional disappointment; they should see no one as their rival, and they should strive to attain their highest potential in virtue.

Food supplies delivered at night

In his “Principles for Sincerity” Bediuzzaman Said Nursi warns not to “provoke [your brothers’ and sisters’] envy by making a display of [your] attributes,” defining the responsibility that falls on the shoulders of those people who are admired. Boasting incessantly, always bringing the subject to one’s own achievements, claiming success for oneself, and appearing at the forefront all the time are also acts of trespassing in the forbidden zone. Such a person may not envy another person, but with this attitude he drives other people to jealousy of him by provoking their envy.

For this very reason, boasting of one’s personal virtues and abilities is considered inappropriate in Islamic culture, so a tradition of engaging in good work privately has developed. Alms used to be left at certain places out of sight and reach of others, so that only the poor could come and get what they needed. Alms columns, for instance, which were around six feet tall with a cavity on top, were erected at certain points in towns; it was not easy to discern who was leaving alms there and who was taking them, so that the poor were not made to feel obliged, their feelings were not hurt, and their envy was not provoked. Foundations were instruments for transferring donations from benefactors to the poor without causing embarrassment or taunting of the latter, while the former were saved from ostentation and arrogance.

In Islam, intending to hide one’s voluntary prayers and alms is very important. The Prophet declared that God does not accept anything from the one who gives in charity to be known by others, someone crazy for show, nor from a philanthropist who taunts the beneficiary of his favors. Performing charity secretly and giving alms without revealing it to others are good ways of being saved from the desire to be praised by others. There are many people who help others secretly and disappear mysteriously without introducing themselves even to the poor person to whom they provided some relief. Many of our noble ancestors made extreme efforts to avoid ostentation, praise, and making others feel indebted; some of them, without being seen, simply left their alms in the path of a poor person or anywhere he or she was likely to sit. Others would place coins into the pocket of a pauper who was sleeping, while some others secretly carried bags of food supplies on their backs and left them on the doorsteps of those in need.

Imam Ali Zaynul Abidin, one of the grandsons of the Prophet, was one of those heroic souls. During the time of this blessed person who devoted his life to true servanthood to God Almighty, society was afflicted by unbearable poverty. Many of the poor would find food and clothes they desperately needed mysteriously left at their doors with a note allowing them to use it at no cost. They did not know who was leaving the bags until one morning, after many years, they found nothing at their doors. Nothing had been left that night for anyone. People were wondering what the reason for that was, and then they heard somebody announcing “Imam Ali has died!” The caretaker who washed the body of this blessed man before his funeral saw a huge callus formed on the imam’s back. The imam had carried bags of food and clothes to the poor for twenty-seven years, and no one had known about it. It did not matter, for it is only God’s pleasure that counts as the goal, and God knew what Zaynul Abidin was occupied with.

People like Zaynul Abidin fixed their eyes on God’s good pleasure and they chose to race without competition along the track of servanthood. Just as they did not envy others, they were also careful not to provoke others by contaminating their donations with ostentation, praise, and indebtedness. This was their way of investing in the afterlife and earning God’s pleasure, and the Qur’an describes it as tanafus.

The Goal is the Drink of Eternity

Tanafus is used in the verse And to that (blessing of Paradise), then, let all those who aspire (to things of high value), aspire as if in a race (with each other) (Mutaffifin 83:26). It refers to admiring a maturity of character displayed by another person, striving to attain the same virtue, and to working as if in a race with others for a lofty purpose. This verse encourages people, who compete with one another to the point of ruining each other for the benefits of this world, to race instead for eternal bliss and to taste from the drink of eternity.

The race for eternity and good work does not allow room for a competition in which uncontrolled admiration or envy is possible. Every contestant is expected to break his or her own record, as they are responsible for accomplishing the level of perfection determined solely for them. In this race, everyone is an escort for each other, for everyone is a member of the collective body.

In the race for eternity, once assigned works are fulfilled, rewards are shared and deposited to everyone’s account. In Bediuzzaman’s most fitting description, serving God is like carrying and protecting a huge and heavy treasure. So, the more people with strong arms join the company, the more those who carry the treasure on their shoulders must be pleased. Far from envying the strength of the helping hands, they must welcome their contribution and applaud them with love. Approaching these people in rivalry will push away sincerity from the work, and the expected result cannot be achieved.

True believers never envy, nor do they stroll within the territories of admiration which borders envy, but they race for good. They see each other as cordial assistants and everyone works to carry out a task they are assigned, or anything they are capable of doing. For instance, in the good work of teaching about God, one person can recite the Qur’an beautifully and soften hearts; another one can sing a religious song and enthuse the audience, paving the way for a third one, who can deliver a speech with wisdom. The task is apportioned, everyone performs his own share, and at the end everyone wins. From the beginning, it is not clear who to credit with this work which is not based on one person. Everyone participates and assumes responsibility. They make the best of what they can, and the end result, which belongs to all, is something more than one person can achieve. The Qur’an encourages such a race, saying, “Strive, then, together as if competing in good works” (Maedah 5:48).

To Set an Example and to Encourage

In such a race for good work, it is virtuous to give one’s charity openly to stimulate feelings of benevolence. At a time when people are troubled by slackening, indifference, and hopelessness, open charity can stir them to take part in good work with generosity.

“Giving alms secretly is more virtuous than giving them openly. For the person who wishes others to follow him it is virtuous to give them openly” said the Prophet Muhammad, peace be upon him. When a person who intends to direct his or her friends’ attention to the hereafter performs charity openly, he or she has no intention other than motivating them to engage in good work. By giving the prescribed alms (zakat), which is obligatory in Islam, openly, he or she both obeys the divine rule and reminds others of this duty.

The Holy Qur’an praises those who fulfill the need of any person without delay and encourages believers to run to do charity: “Those who spend their wealth night and day, secretly and in public, their reward is with their Lord, and they will have no fear, nor will they grieve” (Baqara 2:274).

It is reported that this verse was revealed to praise Abu Bakr, may God be pleased with him, the first caliph of Islam, who gave forty thousand dinars all in one day, ten thousand of which he gave at night, ten thousand during the day, ten thousand in secret, and ten thousand openly. Likewise, Ali, may God be pleased with him, also shared his only four dirhams of silver with the poor, giving each dirham either during the day, at night, openly, or secretly. Even though the verse might be indicating these two noble Companions of the Prophet, the ruling of the word of God is universal. Hamdi Yazir of Elmali interprets this verse as defining the types of alms, namely, obligatory (fard), necessary (wajib), and supererogatory (nafila) alms. A time may come when it will be necessary to donate all of one’s property for one’s religion and country, and in such a time of collective mobilization, it will be better to perform it openly to encourage others. Those of us who are in a position to guide our society especially should give in charity most of our property in order to teach people to make a sacrifice for the sake of sublime truths, and doing this openly is absolutely better and we may even consider it a duty.

Yet with a Handful of Dates

The Companions of the Prophet are the greatest examples of charity. Abdullah ibn Masud narrates that when the verse about alms-giving was revealed, all of them quickly went out to find something to give in the way of God: “Some of us worked as porters to earn yet a little. We carried things on our back in the marketplace, and once we were paid we hastened to the Prophet to join in the company of ‘givers.’”

One day, our Blessed Prophet called on his Companions for charity. It was either because he was going to send a contingent to somewhere and he needed equipment, or he was going to feed the poor coming from the desert and see to their needs. Responding to this call, Abdurrahman ibn Awf raised his voice with the valor he always displayed: “O Messenger of God! I have four thousand dirhams. Please accept them.” The Prophet was very pleased, and he prayed for him. After hearing the Prophet’s words of encouragement and seeing the great sacrifices of the generous ones, everyone wished to participate in this race for good work. The wealthy ones gave high amounts, while those with limited means looked for things to donate. Abu Aqil was one of those poor Muslims of Medina; he possessed nothing to give other than two handfuls of dates. But he had to have his name on the list of the “contestants” in good work. So, he spared a handful of dates for his family and gave the rest in charity.

Seeking God’s pleasure is a lofty aim, reaching for it by teaching about God is a holy mission, and racing for this cause without competing is very good work. Those people who are focused on God’s pleasure stay far away from envy and uncontrolled admiration. They are content with their lot and they carry on with the race as far as prevailing conditions allow them. They are not people of desires and misgivings; they do not seek refuge in excuses like “if I had the means, if I were able to….” They do whatever they can with all the means God has provided them with, and in this way they offer thanks in return for the blessings they are granted, and this is in fact an invitation to further blessings. They avoid admiration, just as they avoid leading others to it. Since God’s pleasure is their goal, when necessary they can retreat two steps or move forward one step. They may present their own achievements as if they were accomplished with the help of or completely by others, if this is what they think more proper for God’s pleasure. For them, only the fulfillment of duty matters; who did it is so insignificant as to not be worth mentioning. As long as the spoken words are sublime truths, then it does not matter who is articulating them. Once the truth is victorious, then it is the same whether one’s name is listed or not among the victors. For they are sailors on a ship whose captain is the Prophet Muhammad, peace be upon him. Once his ship docks at the land of peace, then everyone on board will step off onto the shores of salvation.

Churning in time, “the process of becoming”

Every particle must sacrifice the ego to mill

Listening to the call, enabling Divine Will

Death in “itself” is the desire to “live”

Eternity is in giving away to rebuild

The mountains squash at the will of self

The meek perceive a mound a hill

Wandering hither and thither the lowly stars

Are but lost in the vastness of heaven,

To realize oneself, one has to part

It is the destiny, for existence, for non-being.

The moon is pale; loosing glamour at the last stretch

All secrets told, is stripped off into void

Soon the demons of dark will engulf the bright.

Why looking for a phantom light…?

Thy lamp is thy heart, O’ forlorn

Leave the sojourn, thee, thyself is the guide.

Thou art real, the only truth in heaven,

On the earth; the whole universe’s might.

Resting in a world of fabricated illusion,

Deserts are but for an infinite exploration

Thorns bear witness to a searching soul

How limited is the effort to grow one Rose

Yet, ye complain scarcity of the resource.

Mercy O benevolent, the most compassionate Lord.

Upon the ignorant, the sinful, and the tyrant

I urge to see an oasis, not an iced spring at a stronghold.

Muhammad Iqbal

Ode No XXX1 from Bang-i-D’rra of Muhammad Iqbal. Translated from Urdu by Seema Arif.

Seema Arif is an assistant professor of Business Administration, University of Central Punjab, Lahore, Pakistan.

“Why is my child not interested in learning?” “What makes my child not want to go to school? Why does my child say learning is boring?” “Why is he/she showing higher results in one subject than in another?” “Why does he/she no longer enjoy English?” These are just some of the questions which arise with concerned parents when their children demonstrate a lack of interest in studying both at home or at school. Some parents have opted for home schooling, others have their children join breakfast clubs, sports clubs or after-school creative clubs as a means to enhance their child’s thinking and stimulate interest in them for learning. God Almighty urges us in chapters of the Holy Qur’an to spread knowledge and not to conceal it.

He also speaks of children in numerous verses with regards to their upbringing and welfare. The first verse which was revealed to the Prophet pronounced powerfully “IQRA” meaning “READ”; this again emphasizes the power of knowledge for a human being to attain success in both worlds. It was narrated by Ibn Masud “The Prophet Muhammad, peace be upon him, would take care of us by preaching at a suitable time so that we would not become weary. He abstained from pestering us with religious talk and knowledge all the time.”1 The Prophet said, “The pen has been lifted from three: the child until he reaches puberty, the insane until he is cured and the one who is sleeping until he awakens.”2 We are commanded to be mild and loving towards children. Give instructions gently to make things easy. It takes time for the child to understand what you’re saying and to respond correctly.

But remember a child is not accountable for their actions so be patient while they respond to you in their own time. Children differ from one another in intelligence and comprehension. Some can be corrected by a mere stern glance and others need to be scolded firmly. But we should never stop following the advice of the Prophet Muhammad who said “Those who do not show mercy to our young are not from us.”3 A child is won with tenderness, mildness, and love. Let us now look at some of the reasons why our children may display a lack of interest in learning. Sometimes the reasons can be obvious; maybe the parents do not have the time to interact with homework tasks and the children struggle without this assistance, or maybe there is far too many distractions in the environment, so the child finds it hard to concentrate. But there can also be hidden pressures; perhaps the child does not like a particular subject, or finds it difficult to understand it, or does not enjoy writing or arithmetic. Some times a change of routine or a new teacher can affect the child, peer pressure or lack of confidence can also result in a lack of interest in studying at school or at home. The important question is how do we, as parents or education workers, draw the child’s attention to learning and generate joy and satisfaction in them? The early years of a child’s life are of utmost importance and play a crucial role in determining every child’s future. Brain research has confirmed that the experiences children undergo in the first five years of life form vital connections in the brain. These connections lay the foundation for all later learning and social/emotional development. Children develop at individual rates; therefore, variations in development are to be expected. Professional education workers come in contact with children from a variety of linguistic and cultural backgrounds. This includes children who are learning a language that is different to their native language. New guidelines provide extra activities to meet these children’s needs. Sometimes boys perform less well than girls and a survey report back in July of 2003 by the Office for Standards in Education in

Britain published two reports on methods schools can use to raise achievement among boys. They found that macho peer pressure remains a key reason why boys underperform in comparison to girls in nearly all subjects, except for maths and science. They also found that boys were more affected than girls by how interesting the lessons are. Teachers who were best at motivating boys were those who used humor and real life situations. Children with extra special needs and those who have a short concentration span will not settle at one activity for more than 5 to 10 minutes. Their needs are different from other children, and thus there are curriculum guidelines that help them with appropriate learning. Spending time with your child through the process of playing or completing homework is a key opportunity for interaction and establishes confidence and motivation for the child to learn; we must not forget that children are learning all the time and not just at schools. Tips to encourage motivation Therefore, the following top ten tips are useful in encouraging motivation in your child:

1. Nurture your child’s interest by providing opportunities for them to explore and learn about their interests, be they dinosaurs, stars, or flowers.

2. Expose your child to new ideas and areas by participating in community programs and not just school programs. It is important not to single out traditionally female activities or male activities, as it is the child’s interests that are important.

3. Attempt using short term goals and rewards since sometimes a child becomes overwhelmed by a large task. It is not that the task is difficult in itself, but the child may feel nervous, fearful or confused, resulting in a need for more time or input to understand the concept better. A child will sometimes abandon a task they even begin to try, so it is best to help your child break the task down into a series of smaller tasks. Also allow children to set their own weekly targets which they can reward themselves for completing.

4. Help your child learn to arrange time as when they start to go to school some may learn quickly and easily at different levels or stages of learning, but others may not. However later on, they will need to know how to independently set time aside to complete certain tasks.

5. Praise your child’s efforts since some children have trouble connecting personal effort to achievement. To help a child succeed, efforts should be praised at every success and the praise should be specific. So rather than saying “you could have done that better,” you could say “you tried your best and worked hard.”

6. Help your child take control; underachievers sometimes see achievement as something that isbeyond their control and this makes them feel as if all their efforts are pointless. The child needs to understand the role personal responsibility plays through success.

7. Keep a positive attitude about school because children need to see that their parents value education. Even if a child’s problems in school are a result of a problem with the schools or the teacher, you need to be careful about what you say and when.

8. Help your child make a connection between their schoolwork and their interests. Sometimes children lack motivation because they cannot make a connection between the work they are being asked to do and their goals and interests. For example, a child who wants to be an astronaut should know that maths and science are important in these jobs. However, under-motivated children generally do not focus on anything but the present. They cannot plan ahead for the near future, so rarely reflect on adult life or ambitions.

9. Turn homework into games as most children love a challenge, particularly with a familiar person whom they trust. Sometimes, dull homework can be turned into something excited like a challenging game. Checking children’s work shows them you care about it. Another creative approach to homework is to link it to an interest or encourage them to mark it for themselves.

10. Adults should keep in mind that motivation is not always about school achievement and that it is important to note that some children are highly motivated to achieve goals, even if the goals are unrelated to school. Remember achievement is NOT motivation. It is therefore very important to know that while you may get your child to get the homework done, he or she may never be truly motivated to do it. So what is the difference between the two; what is motivation? Motivation is a temporal and dynamic state that should not be confused with personality or emotion. Motivation is having the desire and the willingness to do something. A motivated person can be aiming at a long–term goal, such as becoming a professional writer, or a more short-term goal like learning how to spell a particular word. Attention from a pupil is necessary and essential for learning and this gives a student a feeling of self worth and makes them want to exert effort. If a teacher can secure the interest of the pupil and the student does the work assigned, and if the work holds their attention, the interest is maintained. There are two kinds of interest, the positive and the negative. When a student has a positive interest in learning, they are getting value because there is something they want to obtain. But if they only have a negative interest, they may still learn a small portion of what is being taught, but not as much as if they were to have a positive interest. The student needs to have a desire of their own to learn and learning should be a result of this, not of outside pressure. They will strive to learn if their interest is positive. If a child is interested in a subject, a wise teacher or parent can make use of this interest. They can work towards maintaining this motivation for learning. But before an adult can hold a child’s interest, they need to have an understanding of how the interest is obtained and how purposes that cause an appetite for learning develop in individuals. A person’s daily life, their character and their personality all determine their drive for learning. This interest can lead them to take action and want to acquire knowledge. There is also a need for a desire to be active; if a person is lazy, they will not have desires or urges to learn. A student also needs to have a desire for approval from their parents, teachers and peers. They need to have a desire to have a feeling of accomplishment, as this will lead them to seek more and more knowledge. They need to feel proud about their personal accomplishments.

We have not been able to mention all the desires that lead to motivation and learning here, but we have touched upon a few of the primary desires. Some parents may feel they do not know the best way to keep their child motivated with the same joy and satisfaction away from school and at home. Parents can worry over this, but it is comforting to know that a simple activity, such as a trip to the park or library or a small activity such as cooking or planting with your child can be interactive, fun, enjoyable and always a creative part of learning. Talking to your child’s teacher or other parents in similar situations is always encouraging and you may pick up tips for new steps that will help bring enthusiasm to your child’s education. At the present time we are fortunate to have easy and affordable resources and free websites which help parents to understand this topic better and which provide step-by-step guidelines on how to generate the joy of learning in kids. The curriculum in schools is continuously reviewed and updated to be a friendly and interesting framework of teaching and learning, with interaction between teachers and students across the globe.

Notes

1. Muslim 1:68.
2. Tirmidhi, Hudud, 1; Nasai, Hudud, 17.
3. Tirmidhi, Birr, 15.

Let us take a look at these six pitfalls:

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

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

2-A Sense of Fear

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

3-Greed

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

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

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

4-Nationalism

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

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

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

5-Egotism

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

6-Laziness and the desire for physical comfort

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

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

It is only with the thought of Paradise that children, who form a great deal of humanity, can endure all the deaths around them, which appear to them to be grievous and frightening, and strengthen the morale of their weak and delicate beings. . . . It is only through the life of the hereafter that the elderly, who form another considerable part of humanity, can endure the proximity of the grave, and be consoled at the thought that their lives, to which they are firmly attached, will soon be extinguished and their fine world will come to an end. . . . It is only the thought of Hell-fire that checks the turbulent emotions of youths, the most vigorous element in the life of society, and their violent excesses, restraining them from aggression, oppression, and destruction, and ensuring that the life of society continues tranquilly. (The Ninth Ray, First Point)

If a society is deprived from the above benefits of belief in the Hereafter, people will try to find other ways to satisfy this search for immortality, as in the example of ancient Egypt. The fear of death and the desire for immortality are symbolized by the ancient Egyptian practice of mummification. The word “mummification” is derived from the Latin word mumia, meaning black bitumen. Bituminous materials were used extensively in the preservation of the body from the twenty-sixth dynasty of the Pharaohs onwards.

The ancient Egyptians believed that the body of a person was to live in the afterlife, therefore, mummification was developed; the total process took seventy days. Due to the expense of the materials involved in mummification, the pharaohs of Egypt, members of the nobility, and officials were the only people to be mummified, and they were usually buried in elaborate tombs. For religious reasons, some animals, such as baboons, cats, birds, and crocodiles were also mummified.

Mummies were placed in tombs that were designed to help the deceased live in the afterworld. The tombs were filled with all the necessities of life, such as food, tools, and treasures to ensure that the soul would return to the body, enabling the mummy to live happily.

The mummification process was used by many societies in an effort to cheat death and to achieve immortality. Modern society is no different from these ancient societies with respect to the desire to reach immortality. The only difference is the modern technology that is used to achieve immortality. Cryonics, a modern mummification technique, is a term that stems from cryogenic, the more general term given to the branch of physics that deals with extremely low temperatures. Cryonics is the practice of freezing the body of a recently deceased person to preserve it for possible resuscitation in the future. The body, which is in a state of “cryonic suspension,” is cooled to the point where molecular physical decay completely ceases. When a cure for the disease that caused the death has been found, the person may be revived and restored to good health later on.

This is not a new idea. In early 1967, a California psychology professor named James H. Bedford decided to try it. When he died of cancer, he was frozen in liquid nitrogen at 321 degrees below zero Fahrenheit. After Bedford, over a period of a few years, several dozen people were frozen in liquid nitrogen. After a while, the relatives stopped the flow of money to the cemetery crypt in Chatsworth, California. By 1987, the frozen bodies, one of those being the body of Bedford, kept in liquid nitrogen had dropped to only three in the United States, due to financial reasons. By 1994, the number of frozen bodies once again had risen, climbing to about a dozen. Another two dozen had chosen the cheaper alternative of having only their heads frozen after death. They believed that future technology would be able to provide a new body by using their DNA. Cryonics organizations have been growing rapidly, with several hundred people now being legally signed up to be frozen after death.

The type of death is very important for cryonics. Real death and legal death are not the same things. When it is no longer feasible to restore the blood circulation (i.e. restart the heart), legal death occurs. Real death occurs after the cells have irreversibly deteriorated in the minutes and hours that follow. Due to the fact that so much cellular information is lost after real death, cryonics begins after legal death has been declared.

After legal death, the body is hooked to a heart-lung machine to supply oxygen to the still living tissues. At the same time the blood is drained and some chemicals are circulated to minimize the damage caused by freezing. To protect the body, all chemical reactions are stopped by hindering translational molecular motion. This motion is stopped at 130 degrees below zero Celsius, that is “glass transition” temperature. The human body is cooled to the temperature of liquid nitrogen, -196 degrees Celsius (-320 degree Fahrenheit). The bodies are then placed in a vacuum-insulated flask, head down, so that in the event of a problem it would be the feet that would thaw first. While to date no human being in cryonic suspension has been revived, it has been proven that the bones, the skin, some tissues, the red and white blood cells, the bone marrow, human embryos, and sperm survive under deep freezing and thawing.

Some special techniques are used to reduce the damage caused by freezing. Using a procedure called vitrification, a mixture of cryoprotectant (antifreeze) compounds replaces more than 60% of the water inside the cells to prevent the tissue from freezing during cooling; the tissue becomes rigid like glass, with no ice crystal damage. On the other hand, high concentrations of cryoprotectant are toxic to cell metabolism. It is hoped that this problem will be solved and reversed in the future by nanotechnology. Nanotechnology is the technology that has been developed in order to work with atoms and molecules in the future. By using this technology, the damage in the cells caused by freezing will be able to be repaired. In addition to nanotechnology, therapeutic cloning developments and stem cell research discoveries will be important in making cryonics successful. Taking into account the speed of the development of these technologies, some experts have estimated that it will take 20-100 years before humans can be successfully thawed out.

Such a process requires a great deal of money; it is not cheap to freeze oneself for future life. Prices range between a fee of $28,000 to $120,000 annually. By freezing merely the head, this price can be reduced by half.

Be it the ancient mummification methods, be it the latest expensive techniques, all these point to the unchanging human nature. Cryonics try to reach immortality in “this life”; however, this is an impossibility with today’s technology and is merely speculative with future technology. But there is a way that is possible now, and does not require great expenditure or mind-boggling technology. Bediuzzaman, in his book, The Rays, explains how we can achieve such immortality:

For example, human beings have an intense desire for immortality. Only One Who has disposal over the whole universe as though it was a palace can answer this wish; only One Who can close the door of this world and open that of the hereafter, like closing the door of one room and opening that of another can do so. Humans have thousands of desires, both negative and positive, which like the desire for immortality spread throughout the world and stretch to eternity. It is only the Single One, Who through the mystery of unity holds the whole universe in His grasp, Who, by answering these desires of human beings, can cure the two gaping wounds of impotence and want.

In other words, the ability to find immortality is something that has always been with us; it resides within us. The ancient Egyptians and modern science both spent large sums of money and much time trying to attain immortality; if only they were aware that every human has the same chance. All we need to do is to just look within ourselves

References

• Iskander, Zaky, An X-Ray Atlas of the Royal Mummies, University of Chicago Press, 1980.
• Harris, Steven B., “Many are cold but few are frozen.” Available online at http://www.cryonet.org
• Ettinger, Robert C.W., The Prospect of Immortality, Ria University Press, 2005.
• Nursi, Said (Bediuzzaman), The Rays, Sozler Publications, Istanbul: 2002.
• http://www.ancientegypt.co.uk
• www.levity.com/alchemy/islam25.html
• http://www.alcor.org/
• http://www.cryonics.org/ 

His dreams drove him crazy; a crab had pierced its claws into his brain. He forsook his prayers and devotions, and neither ate nor slept.

Unable to rest tranquilly in one place, he wandered to a meadow, his head confused with the charms of his vain fancies. An old man was kneading mud upon a grave in order to make bricks. Absorbed in thought, the old man said:

“O foolish soul! Hearken to my counsel. Why have you attached your mind to that gold brick when one day they will make bricks from your dust? The mouth of a covetous man is so wide open that it can be closed again by one morsel. Take, O base man, your hand off that brick, for you cannot dam the river of your avarice with it.

“So negligent have you been in the thought of gain and riches that the stock of your life has become trampled underfoot. The dust of desire has blinded the eyes of your reason-the wind of desire has destroyed the harvest of your life.”

“Wipe negligence from your eyes, for will you not be buried under the dust tomorrow?

“Your life is a bird, and its name is Breath. When the bird has flown from its cage it does not return to captivity.

“Be watchful, for the world lasts but a moment, and a moment spent in wisdom is better than an age in folly.

“Why do we fix our minds upon this caravanserai? Our friends have departed and we are on the road. After us, the same flowers will bloom in the garden, and the same friends will still be sitting.

“When you arrive in Shiraz,² do you not clean from yourself the dust of the road?

“Soon, O you are polluted with the dust of sin, you will journey to a strange city. Weep, and wash away the impurities with your tears.”

Footnotes

1. Sadi of Shiraz (1209-1291) was one of the greatest poets of Persia. Sadi, the traveler, was born in Baghdad and saw a great part of the world before he finally settled in Shiraz, where he died. This story was taken from his work The Orchard.
2. The city of Shiraz represents one’s native land.