Every essential oil gets its uniqueness not just due to one of its components but because of its delicate and complex admixture. The individual perfume and therapeutic value of each essential oil depends on this balance.

What is aromatherapy?

Aromatherapy is the practice of using essential oils, also known as volatile plant oils, for physical and psychological health. These essential oils and/or essences are concentrated liquids that are extracted from many different types of wild or cultivated plants. Essential oils can be obtained from different parts of the plant, such as the flower, leaves, fruits, bark, roots, and resins. Some examples of essentials oils are Agar oil, highly coveted for its wonderful fragrance, and Geranium oil, used in herbal medicine. As for essences, they can be obtained not only from flowers and resins but also from chemicals such as benzoins, and plants such as gaiacs and pines. Some examples of resins that can be used for their essences are Asafoetida, which is dried latex that certain Ferula plants exude from their tap root, and Myrrh, which comes from thorny plants of the genus Commiphora.

A brief history of aromatherapy

It’s hard to say when people first started using aromatherapy, partly because the practice of using plant-derived ingredients for medicinal (and other) purposes is as old as time. There is evidence that the Chinese may have used aromatherapy several thousands of years ago, with an emphasis on maintaining harmony and equilibrium. Some years after this the Egyptians were able to develop a machine that could distill cedar wood oil. Later on, the Greeks adapted aromatherapy from the Egyptians. “Istenshaque,” a form of aromatherapy, was first practiced in the Greek system of medicine by Hippocrates (460-370 BC). In the 11^th century, the renowned Avicenna developed a coiled cooling pipe that made the essential oil distillation process much faster. The term “aromatherapy” was eventually coined by the French chemist and scholar Dr. Rene Maurice Gattefoss’e (1881-1950) in 1930 and thereafter practiced as a medical science for the treatment of various diseases.

What are essential oils composed of?

From a chemical analysis standpoint and by chromatography it is evident that essential oils are not single entities but can instead be classified as compounds. Additionally, essential oils are volatile in steam, which means they will turn into a gas in the presence of steam. They differ entirely in both chemical and physical properties from fixed oils, which are also known as non-volatile oils. Animal or vegetable oils are very common types of fixed oils. Essential oils consist of many organic constituents which unite in a delicate and complex balance to produce a wide range of therapeutic and olfactory qualities. For example, the oil of the eucalyptus leaf contains no less than 250 different constituents. In one study, researchers were able to identify 40 different compounds in tea tree oil using chromatography methods (Journal of Agriculture and Food Chemistry). Every essential oil gets its uniqueness not just due to one of its components but because of its delicate and complex admixture. The individual perfume and therapeutic value of each essential oil depends on this balance.

Scope & methods

• Olfaction (shamoom): Aromatic medicines either in dried or liquid forms are kept in a vessel and the fumes are inhaled. Rose oil is often used in this manner.
• Inhalation (lakhlakha): Aromatic medicines or pungent medicines either dried or liquid forms are kept in a wide mouthed bottle and then inhaled. With this method the vapors of the medicines not only reach up to the nose but can reach down in to the respiratory passage as well. Camphor is a common choice for inhalation therapy.
• Massage (dalak): Some treatments involve massaging the oil into the skin directly, and can be one of the more effective treatment methods.
• Poultices: Essential oils used in poultices bring out impurities of the skin. These treatments sooth irritation and relieve congestion and pain. Most frequently, poultices are made up of linseed (Alsi) or mustard. These are particularly useful for chest complaints and skin diseases.
• Compresses: Used externally, particularly on eyes. They can be either hot or cold depending on the effect required.

Base oils and carrier oils

Most essential oils are not used in their pure, undiluted sate. Rather, they are mixed into a fixed plant oil base, like almond, soya, or wheat germ. These base or carrier oils act as balancing and stabilizing agents. They are typically pure, have little to no smell, and are easy for essential oils to dissolve in. The ratio of essential oils to base oils differs for each oil. For example, 2 to 3 drops of essential oil to 5 ml of base oil can be used for the body, and 1 drop essential oil to 5 ml base oil can be used for the face.

Some commonly used oils

• Almond oil: Oil extracted from bitter and sweet almond.
  Constituents: Olein is the chief constituent. Other constituents are glyceride and linoleic acid.
  Action: Skin softening agent, lubricant, nourishing and revitalizing.
  Uses: Wonderful for dry, wrinkled hands. Very beneficial for eczema and skin irritation of any kind.
• Castor oil:
  Constituents: Major constituents are palmatic, fatty acids, ricinoleic acid and glycerine.
  Uses: as soothing agent for skin rashes, in embalming, eczema, dryness of the skin.
• Soya oil:
  Constituents: Oleic, linoleic, stearic and palmitic acid.
  Action: Lowers cholesterol levels.
  Uses: To be taken every day in salad dressing or with rice dishes.
• Sage leaf (Salvia officinalis)
  Action: Antiseptic, astringent.
  Uses: Mouth washes and gargle, Alzheimer’s disease, memory loss.
• Thyme & thyme oil (Thymus vulgaris)
  Action: Antiseptic, anti-tussive, expectorant, spasmolytic.
  Uses: Cough cold, spasmodic pain.
• Lavender oil (Lavendula angustifolia)
  Action: Masks disagreeable odors, heals skin burn and acts as relaxant in premenstrual tension.
  Uses: In ointment, rheumatic pain.
• Aniseed (Pimpinella anisum)
  Action: Carminative, appetizer, hepto-tonic, stomachic, diuretic, emmenogogue, galactogogue, analgesic.
  Uses: flatulence, loss of appetite, liver disorders, indigestion, renal disorders, to stimulate lactation, for pain.
• Fennel (Foeniculum vulgare)
  Action: Carminative, stomachic, diuretic, emmenogogue & galactogogue and vermicide.
  Uses: flatulence, loss of appetite, indigestion, renal disorders, to stimulate lactation and worm infestation.
• Cumin (Cumin cyminum)
  Action: General tonic, digestive, antiseptic, bactericide, carminative, detergent (Jaali)
  Uses:Indigestion, loss of appetite, infections, flatulence, skin disorders.
• Cinnamon oil (Cinnamomum zeylanicum)
  Action: Rubefacient, carminative, powerful germicide, anti-rheumatic, digestive, analgesic, detergent.
  Uses: Skin disorders, flatulence, infection, arthritis and indigestion.
• Camphor (Cinnamomum camphora)
  Action: externally: rubefacient, internally-mild antiseptic, carminative, antipyretic.
  Uses: skin disorders, infections, flatulence and fever.
• Caraway (Carum carvi)
  Action: Carminative, antispasmodic, galactogogauge and emmenogogue.
  Uses: Flatulance, colic, stimulate lactation and dysmenorrhea.
• Myrrh (Commiphora)
  Action: Antiseptic, antibiotic, stomachic, emmenogogue, diuretic, anti-inflammatory, wound healing properties.
  Uses: as an essence and in perfumes, mouth wash, in anti-ulcer treatment and is cytoprotective.
• Clove oil (Eugenia caryophyllus)
  Action: Stimulant, antiseptic, stomachic, expectorant, sedative, carminative, antispasmodic, digestive.
  Uses: Mouth and tooth infection, flatulence, rheumatic pain, bronchitis, cold.
• Eucalyptus oil (Eucalyptus globus)
  Action: Decongestant.
  Uses: Internally: Mixtures, inhalations, lozenges. Externally: In ointments and liniments.
• Chamomile (Matricaria chamomilla)
  Action: Antiseptic, anxiolytic, digestive, disinfectant, carminative antipyretic.
  Uses: Insomnia, headache, migraine, facial neuralgia, sinusitis, dermatitis, acne, eczema, abscesses, boils, amenorrhea, pre-menstrual tension, cystitis, colic, loss of appetite.
• Sandal wood (Santalum album)
  Action: Calming action on dry skin, aphrodisiac.
  Uses: For dry and chapped skin.
• Rose oil (Rosa domascena)
  Action: Cardio tonic, resolvent, anti-inflammatory.
  Uses: In perfumery, palpitation, inflammation.

Precautions while using essential oils

Although essential oils are useful for treating a number of ailments you should still take the necessary precautions before using them. For example, you should always perform a skin test before using an essential oil, since everyone is unique and reacts differently to different oils. Body size, age, and sex also makes a difference. As for storage, essential oils should always be stored in dark glass bottles away from sunlight.

In our era that is characterized by stressful environments and ever-changing life styles, essential oil aromatherapy offers an optimal answer to the emerging health burden of degenerative diseases. It not only offers therapeutic but also preventative and restorative health benefits, without most of the side effects of modern treatment schedules. Hence aromatherapy with its wide scope and application potential offers a therapeutic solution for not only diseased body systems but also soothes the soul and the spirit, thereby taking care of the stress component that is prominent in many illnesses.

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.

‘Ashq, which the spirit feels outside the intervention of free will, cannot be controlled by the person so affected, for its real source is God, Who loves Himself in a way special to His Sacred Essence and is essentially independent of the created. In addition, it is essentially different from the love felt by the created for the created or the Creator. This sacred, essential love of God for Himself is the reason why He created the universe and why He caused humanity to appear in the world. It is also this love that manifests itself in human beings as love for God, as the most essential center of humanity’s relationship with God.

‘Ashq is the final step leading to God, and a lover who has reached it almost has no further steps to take. God manifested Himself first as this sacred, essential love required by His being God. I particularly avoid attributing to Him ‘ashq (passion or esctatic love) in the absolute sense of the word, and prefer using the word mahabba (love).

Some tend to call this Divine Love Knowledge, as Knowledge is the first manifestation of the Absolute Divine Being, Who is infinitely exalted above having any equals or likes. Every manifestation of the Divine Being is a condescension. This first condescension is called “Knowledge,” as it is God’s Knowledge. It is also called “the Sacred Love” in the sense that God loves to observe and to be “observed;” or “the Tablet” as it comprehends or contains all of existence; or “the Pen,” as it handles all things in existence in all their details. Jabarut (the Realm of the Transcendental Manifestation of Divine Attributes and Names) and the Truth of Ahmad (the Prophet’s Name before his coming to the world) are other titles of this condescension.

Sacred Love is a mystery peculiar to the Divine Essence. Other Attributes of His are appended to or dependent on this love. It is for this reason that those who fly with the wings of ‘ashq directly reach the Divine Essence and attain amazement, whereas others have to pass through the intermediate realms of the worlds of things and Names. The ways leading to God are almost beyond number. Sufism, the science of truth, contains the food, light, and other necessities travelers need for the journey, and the (spiritual) orders (tariqas) are the ports from which they set out, or the schools in which the principles of the journey are taught.

The ways to the Ultimate Truth can be divided into two main groups. The first is the way in which the wayfarer is offered or taught such principles as eating less, drinking less, sleeping less, increasing contemplation, and refraining from unnecessary social intercourse. Almost all Sufi orders are based on these practices. The main invocations recited by followers of this way are the Seven Names: There is no deity but God, God, He, the Ultimate Truth, the All-Living, the Self-Subsistent, the All-Overwhelming. By reciting these Names, one seeks to pass through the seven steps of the human self or soul: the Evil-Commanding, the Self-Condemning, the Inspired, the Serene and Peaceful or the Soul at Rest, the Soul Well-Pleased (with God), the Soul Pleasing (to God), and the Purified or Innocent Self or Soul. To these seven Names, some add such Names of Majesty as the All-Powerful, the All-Strong, the All-Compelling, the Master, and the All-Loving; others add such Names of Grace as the All-Independent, Single One; the One (having no partners or equals), the Unique One, and the Eternally Besought-of-All.

The second way is based on strict adherence to the Qur’an and the Sunna, and the encouragement of certain recitations. Those who follow this way strive to comply with the Sunna in whatever they do. Rather than reciting certain Names, they follow the methods used by God’s Messenger to worship, invoke, and pray, reflect on His Acts and creatures, and mention Him with all of His Names. Joining these activities with a meticulous following of the commandments of Shari’a, they are firmly attached to their guides or teachers and abandon themselves to the tides of ‘ashq and spiritual attraction toward God.

Once they have attained ‘ashq and attraction, existence with its outer dimension vanishes from their sight. They are annihilated with respect to the carnal aspect of their existence and begin to feel and observe the absolute Divine Unity. At this point, they immediately come to their senses without becoming confused or going to extremes in the relationship between the Creator and the created. In such a manner do they complete their journey.

The basic principles of this second way are regular worship, love, spiritual attraction toward God, regular recitation, and the companionship of one’s guide or teacher. In this context recitation, in addition to mentioning God with all of His Names, involves study or attending classes in whatever leads one to God. This is what the Prophet, upon him be peace and blessings, meant when he described this kind of recitation: They study together. At times, a lover finds himself or herself in the stream of joyful zeal and yearning, regarded as another dimension of ‘ashq.¹

O God! Guide us to what You love and are pleased with, and bestow blessing and peace on Muhammad, the one with whom You are pleased, and on his faithful Companions.

1- Muslim, “Dhikr,” 11.

Why do people have to struggle with illnesses and many other hardships during their lives?

How can the All-Merciful God allow harm to be inflicted upon people and other living beings?

We are living in an amazing world undergoing constant changes. There are transformations, restorations, and renewal taking place all around us. Seasons follow one another to bring rejuvenation, the life cycles of animals and plants, water and planetary cycles take us from one condition to another. Land masses move in certain directions to join or form new lands or mountains. Change and renewal are an inescapable reality for all living things. The world is in a constant flux of states which leaves us amazed and mesmerized about it, just as much as do the changes in our social and personal lives too. Societies develop, nations transform, and individuals go through peaks and troughs There are times when we lose our job, times when we become a parent for the first time and times when a loved one passes away. There is no monotone or smooth chain of events following each other. There are always ups and downs in everything that has been pinpointed on a timeline, while some of these events may seem unpleasant to us. There are disasters, calamities and plagues occurring simultaneously alongside apparently pleasant events and miracles in the world. Deaths, separations, or calamities in peoples’ lives evoke sympathy and pity on people.

What is the role of these calamities and disasters that take place in this beautiful world? Why do people have to struggle with illness and many other problems in their lives? How do we reconcile all this change happening in the world with calamities and disasters? How can God Almighty allow harm to be inflicted upon people and other living beings?

To be able to answer these questions we need to have a better understanding of what makes something good or evil. Almost everything good in this world comes with existence and almost all bad things in this world are associated with nonexistence. Goodness, perfection, and maturity require existence of many qualities, and the existence of these qualities require changes. A steady life with no change is not an ideal form of life or living. In such a life, even the greatest pleasures will transform into absolute emptiness. Keeping this in mind, it is as if existence requires calamities, for only with calamities and problems can good things can come into existence. Rejuvenation is the arrival of good events after the departure of nonexistence.

There are many examples from nature that point to revitalization that is induced by change. Take wildfires as an example. Although wildfires damage the habitat of many inhabitants of a forest, they have many benefits as well. Wildfires are great for biodiversity. After a fire, different habitats develop in forest openings. This creates a mosaic of new habitats that encourage new species to enter the area. Wildfires can also improve the health of a forest by removing trees weakened by insects or diseases.1

Storms may sound like another destructive natural event to us but when examined closely, we realize that they are very essential to our planet’s well-being. Up to 25% of the available rainfall is provided by tropical storms. They play a crucial role in maintaining the heat balance of the earth, which is essential to the well-being of all living things. Hurricanes act like the air conditioners of the earth. It moves the cold air masses to places where rain is needed.2 After all, all these events have a purpose that work for a reason.

Human life as a natural and most intelligent participant of this world displays a similar pattern. We suffer pain, endure sorrows, and experience many unpleasant events in our lives. However, most of the time, the true nature of these events are understood only after they are over. The after-shock of events makes us realize things we did not notice before or even during the event. Sickness helps us understand our weaknesses and forces us to develop strategies rather than depending on sheer power. Only with calamities can humans refine their capabilities and talents and attain high virtues. People will recognize that they developed their understanding of their environment after times of difficulties, rather than times of comfort. To put it differently, as William Frederick Halsy, Jr. says: “There are no great people in this world, only great challenges which ordinary people rise to meet.” It is only with challenges that people are compelled to develop new solutions. If we want to advance, we have to change, voluntarily or involuntarily.

These examples are just a few of the countless events happening all around us. In fact, all sciences are the study of these amazing changes. The essential point in all these events is that true evil is the state of no change. It is only with change that we can observe the good outcomes. True evil is in idleness, stagnancy, and inactivity.

There is the well-known saying “every cloud has a silver lining,” that there is a purpose in every event. Nothing is meaningless but since people are short-sighted, they make quick decisions and reach conclusions utilizing poor judgment. Many of the developments in the world require time and consciousness to understand. We need to have a wider and more prudent look into the events. Every event is wonderful in its own way; it is almost impossible to find something meaningless in this world.

Notes

1. For more see, “Yellowstone’s Rebirth by Fire: Rising from the Ashes of the 1988 Wildfires” by Karen Wildung Reinhart, and “Fire Effects on Ecosystems” by Leonard F. DeBano, Daniel G. Neary and Peter F. Folliott.
2. “The Benefits of Hurricanes,” Time Magazine September 24, 1973.

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.

A: Islam saved women who were exploited, enslaved, and regarded as second class in the darkness of the pre-Islamic Age of Ignorance from the position of a poor creature and elevated them to a new status as a blessed being. Islam freed women from being treated as a tool of pleasure and laid Paradise under their feet. If the essential sources of religion and the exemplary lives of the first two generations of Muslims who lived after God’s Messenger are carefully studied, it will be seen that Muslim women were absolutely not confined to their home and they were never oppressed. If those who come up with such claims are not prejudiced and are not making deliberate assertions, then these ideas stem from being ignorant of the essential principles the religion set on this matter and from attributing misconceptions and misapplications-which originate from interference of local customs-throughout history to Islam.

Islam is the only religion which has given women such extensive rights; when we look at the Qur’an, practices of the Prophet, and the history of Islam, except for some abuses caused by individuals’ mistakes, it will be seen that women gained the most exalted status in Muslim societies. Yes, women have a unique position in Islam, which can never be found in other systems. Even the societies considered as the most developed in our time are backward on this issue and they cannot be compared with Islam.

In these modern societies, even though women seem to have a certain freedom, it is rather a freedom to satisfy certain carnal desires, and such a freedom, whether for men or women, cannot be welcomed by primordial human nature and sound intellect; it cannot be acceptable in any divine religion. In recent centuries, the difficulties of making a living brought by bloody wars between states and the pressures of economic needs pushed women into the workforce and out of their homes. After this emergence, women started to earn their own livelihood and to some extent they gained economic freedom as individuals, but in many cases they were not saved from being exploited by capital holders, who wish to benefit particularly from their physical attractions. Unfortunately, especially in Western societies, women have found superficial and artificial love only at a particular moment of their lives in proportion to their contribution to the market, to material values, and to their serving men’s carnal desires. However, they have mostly lost the respect and love they previously experienced in social life as daughters, sisters, wives, mothers, and grandmothers, and this can never be replaced by anything else. In the long run, under the guise of freedom this time, they got to be exploited on and on with modern techniques (!), they were deprived of most inalienable rights, and become a victim of abuse equivalent of the dark ages.

As a reaction to all the injustice done to women (such as their lack of civil and property rights and the absence of justice toward women in family law) a movement to claim women’s rights emerged, particularly in the West. Even though this movement is considered an awakening of women, it occurred as a reaction and was doomed to imbalance like all other reactionary movements and ended up in extremism. Although the starting point was to defend women, in time it deviated from the original aim to the degree of being full of hatred towards men and to feeling a grudge against them. The movement named feminism, which was born from the idea of protecting women and providing them with rights equal to those of men, has only left behind longing, sorrow, and wreckage as a movement of discontentment. Nevertheless, the representatives of feminism, which now has different varieties, have pursued very different demands and the movement has frequently deviated from protecting the rights of women to the excess of trying to establish their dominance.

Two bodies, one soul

God has created woman as a partner to man, not as anything else. In this respect, he cannot be without her and she cannot be without him. According to Muhammed Lutfi Effendi, the Sufi scholar and poet (d. 1956), even though Adam was in Paradise, he lived in sorrow during the time when he was without Eve. Had Eve been created first, then at that time she would have lived in sorrow without Adam, since they could not do without one another with respect to their creation. They were like two bodies and a single soul and represented the two different faces of one truth. God has created women and men in relation to each other as He created the electron in relation to the proton, the negative pole in relation to the positive one, the female seed in relation to the male one. As He composed a whole from these pairs, He willed woman and man to make couples. Yes, as the positive is joined to the negative, the electron is joined to the proton, night is joined to day, summer is joined to winter, and the earth depends on the sky, to the same extent woman and man are created dependent on one another. God’s Messenger expressed this truth as follows: “Surely, women are the other half of men.”

In this respect, women and men are equal halves in terms of their humanity, but neither of them is ever the same as the other. They hold certain differences in their primordial nature, physical potentials, spiritual worlds, and psychological structures; but men are not a biologically mature form of women, nor are women a less or more developed form of man. Both are individual human creatures and they are in essential need of one another. In accordance with this balanced understanding, women were granted the lofty status they deserve at the time of the Prophet; they undertook responsibilities to suit their nature, and the vital position of women in society was reestablished. This great revolution took place at a dark period when the world was immersed in savagery and when it was being discussed whether women had a soul or not.

The place of women between extremes

Islam did not deprive women of anything; it just kindly granted them exemption from certain liabilities. For example, Islam does not hold women responsible for attending congregational prayers and sermons, fasting or praying at certain times, or undertaking paid work to support themselves or their family. However, Islam does not prevent any woman’s voluntary attendance at a congregational prayer, such as Friday Prayer. In the reference books on the sayings and life of the Prophet there are reports that women attended different congregational prayers including the prayer for rain.

Not making women liable for everything men are responsible for is an expression of Islam’s kind approach towards women. This manifestation of divine Mercy is based on the following essential: Women are generally more compassionate and merciful than men. As a compliment to her vast compassion, the All-Merciful Creator who is the sole owner of true mercy honored women with a different aspect of His blessings and freed her from certain liabilities.

According to Islam, women’s role in this world is not only restricted to doing the housework and raising children. In fact, as long as it does not conflict with her primordial nature or with observing religious requirements, she is responsible for carrying out the duties that befall her in every area of society and making up for shortcomings where men fall short in social life. However, this reality was ignored in time, even among Muslims; rough understandings and crude thinking upset this system based on women and men’s mutual assistance. After this upset, both family life and the social order were also upset. Different peoples’ perception of their own historical heritage as a part of Islam, their seeing and reflecting their folklore and traditions as essentials of religion, and making judgments pertaining to this issue at certain periods all resulted in the usurpation of women’s rights; they were pushed into a more restricted area day by day, and in some places they were totally isolated from life without consideration of where this issue leads. However, the source of mistaken thoughts and deviations in this matter is not Islam whatsoever. The mistakes belong to those who misinterpret and misapply the religion. Such mistakes in practice must definitely be corrected.

On the other hand, while correcting these mistakes, approaching the issue from a feminist standpoint will upset the balance again and an opposite extremism will replace the former. For instance, just as it is very ugly to see women as merely child-bearing objects and is insolence towards them, it is equally unbecoming and unnatural to build a society where women are unable to bear and bring up the children they wish for, or for a woman to feel a need to rebel against marrying and to avoid bearing children in order to show that she is not a machine. As a woman is not a dirty dish, her place at home is not confined to the kitchen with the dirty dishes. However, a woman who claims to have no household responsibilities and thereby turns her home to a quarters for eating and sleeping is far from being a good mother, a good teacher, and a good spiritual guide to her children.

Besides all this, it is another form of oppression to make women work under difficult conditions, such as mining and road-building. It contradicts human nature to push women into heavy tasks like agricultural manual labor, or military field operations, and other harsh pursuits, just for the sake of proving their equality with men; it is nothing but cruel torture. It shows ignorance of women’s qualities and conflicts with their primordial nature. Therefore, just as an understanding which imprisons women at home and takes them completely away from social life is absolutely incorrect according to Islam, likewise, depriving women of financial support, preventing them from bearing and raising children in security, and forcing women into the labor force to do uncongenial work is also oppressive. A woman, like a man, can have a certain job as far as her (and his) physiology and psychology are taken into consideration; but both women and men should know that a good life consists of sharing and division of labor. Each should assist the other by doing tasks in compliance with their nature.

In a dialogue, it is as if the meaning flows in separate rivers running beside one another in their own channel. This stream has a dynamic nature; it changes and grows. At times these rivers join together in a reservoir with a communal semantic or a lake of reconciliation.

The aim of a dialogue, in spite of differences of opinion and conviction, is to gain understanding and acceptance. The word “dialogue” is therefore distinct from the word discussion. Those who engage in dialogue do not seek to defeat or silence the other person, nor do they adopt a defensive attitude at the outset. They seek to find out, to learn and to understand collectively.

Dialogue implies being amenable to another person’s point of view. It requires that one pay attention and listen to another individual so that the heart and the mind might “open.” This mutual acceptance makes it possible to understand each other, learn together, and make a collective contribution. A wise person once stated, this process causes an endless deepening of meaning like two mirrors that reflect each other.

Dialogue is also one of the most effective means in the struggle against negative conditioning, prejudice, and fanaticism.

Certain qualities are essential if a dialogue is to be effective, and these qualities are: sincerity, humility, and epistemic curiosity.

Sincerity

Goodwill engenders trust. Mutual trust is the most important condition for the expression of deeper thought and feelings. Openhearted people do not fear communication with or the influence of others.

Humility

One of the greatest virtues is being able to set aside oneself for the sake of others. Sincerely humble people are aware of the limits of their abilities and always back away from transgression.

Humility implies the notion that we know little and still have much to learn. It also implies the willingness to change and develop in accordance with all that we have learned.

In dialogues that are governed by humility, both sides search for the boundaries of their available knowledge and notions and, they both depart to discover unknown places. They travel from the familiar to the unfamiliar.

Epistemic Curiosity

The nature of people enables them to be curious and search for truth. This basic drive should be a primary component of a healthy foundation for dialogue.

Together we can search for the answers to these questions among many others:

• Who are we?

• Why do we exist?

• What is our origin?

• What is the destination of our journey?

• What is our relationship to the Creator?

• What is the relationship among people, life, and the universe?

• What is the relationship between faith and science?

• How should we interpret critical thinking?

• Are their metaphysical laws, just as there are physical laws?

Most likely, the deepest desire of a person is to bequeath to subsequent generations, who will inhabit this aged earth until the end of time, something essential and of fundamental importance, thus giving to his own transiency an aspect of something that is long lasting.

Affection, virtue, compassion, fairness, and concord are universal aspects of spiritual enlightenment and happiness that will never lose their value. They are the conditions of a meaningful and blessed life and comprise the best legacy we could wish to leave others.