Answer: Human nature and certain feelings that are ingrained in it are closely related and are in compliance with the attractions of the world. This is an undeniable reality. Thus, there are truly so many different things which invite one to the world, to its tempting presence that is centered around fancies and desires. If we remember Nursi’s remarks on this same issue as he protested the way in which Muslims were attracted to the world, he writes in the seventh note of the Seventeenth Gleam:

[M]any factors invite people to the world: one’s carnal soul, needs, passions, desires, Satan, the superficial sweetness of the world, bad friends, and the like, while those inviting to the Hereafter and eternal life are few. Patriotic feelings and efforts will increase this number. If you act otherwise and silence them, and help the many, you will be a companion of Satan.

The attractions of this world constantly appeal to human beings, to certain sensory faculties ingrained in their nature, to their inner and external feelings and keep inviting them. In addition, as this aspect of the world and the reward of the Hereafter are opposites, we can also say that those attractions which invite people to the world are also factors that divert us from the eternal beauties of the Hereafter.

Etymology of the word dunya (world)

In fact, when the etymologic structure of the word dunya is studied, it can be seen that there is a serious relation with the structure of the word and its attractions. According to scholars, this word is either derived from the root dunuw, which means “being near,” or danaeh, which means being low, mean, or vile. If we accept that the word comes from the root dunuw, then the word dunya means “the nearest one,” whereas the next life to follow after this near one is called the akhirah (Hereafter). The word ukhra, which means “the other,” is also used for the Hereafter, as opposed to this world. Accordingly, the world is the immediate realm, the one near to us, and the Hereafter is the next one beyond. Therefore, something people find in their immediate surroundings has a greater effect on them and takes them under influence; it bewitches and attracts them. Thus, people are close enough to the world to be enchanted and come under its spell. Therefore, we call this dunya, meaning the nearest realm. When we examine the word dunya as a derivation from danaeh, then akhirah means that which is higher and dunya means lowly, or vile. When both meanings are combined, dunya means “a lowly thing that is near to people.”

Three facets of the world

On the other hand, it would not be correct to solely consider and evaluate the world according to its material aspect that appeals to our physical nature and fancies. At this point, it is useful to remember Said Nursi’s wise perspective. He states that the world has three facets. Accordingly, the first facet is concerned with the Names of Almighty God and demonstrates their inscriptions and functions as mirrors. In this respect, we can view the world as an exhibition for the Divine art, a book of reflection composed by the laws of creation, a huge vehicle, a port that opens on the knowledge and love of God. As a consequence of all these, the world can be viewed as a bay that allows us to contemplate Creator deeply. As far as this facet is concerned, the world serves as a stage that reveals the infinite beauties of God and their manifestations, and is a means for love for Him to flourish. In this respect, the world is not contemptible, but rather is worthy of love.

The second facet is concerned with the Hereafter. As stated by Prophet Muhammad, peace be upon him, the world is an arable field for the Hereafter. It is the ground that is to be prepared for the Hereafter through good deeds; it is the tillage of Paradise through which we can attain eternal happiness.

The world is worthy of love from the perspective of both of these facets. It is with these facets that the world becomes a heavenly stairway by which believers ascend toward the Divine.

As for the third, it is concerned with the passing fancies of people. This facet of the world is material, and it is transient and deceptive. Loving this facet of the world diverts people from God and from the purpose for which they have been created, taking them to perdition. Thus, this third facet of the world is closely interrelated with human nature, their desires and fancies. If people do not use their free will against this facet of the world, if they do not satisfy the feelings in their nature within the limits allowed by their Creator, but rather give in to the heedless atmosphere of their desires, they then face the great danger of failing the test in this world.

In two of the three conditions it is more likely that we may go astray. One can find the truth, walk toward it and then embrace it. In other words, if a person does not use their free will correctly, does not meet the requirements of guidance, but act heedlessly, it is certain that they will go astray.

Secondly, idling one’s life away can also lead to misguidance. The third possibility is that one good use of the free will entrusted to us, exerting oneself in this direction and being rewarded with divine guidance. As can be seen, there is only one way for deliverance. However, if one does not use this opportunity well, there are two different ways by which they can fall into misguidance. Thus, a person’s finding the truth and maintaining the straight path require serious efforts. This difficult task can be compared to rising through the layers of the atmosphere and reaching outer space by freeing oneself from the gravitational pull of the earth. Without a doubt, this requires a certain amount of energy. On the other hand, one does not need to make any effort to stay on the ground; even the dead are able to do that. Instead of hurling bodies away as it revolves, the earth attracts them toward itself. And in the long run, as the laws of creation operate, the earth makes these bodies resemble itself by having them decompose and becoming earth. In a similar way, we need to be equipped with the necessary spirituality to help us overcome the pull of the world so that we can complete our spiritual journey in the realm of the heart and spirit. A person should acknowledge, from the very beginning, the interrelation between this third facet of the world and human desires and fancies, thus becoming aware that this is the dominant aspect Only then can an individual carry out what is required of human free will, only then can they see the beautiful facets of the world that declare God and the Hereafter, and only then can they exert a continuous effort. Otherwise, it is all too easy to be overcome by the pull of the world and to plummet to earth.

Seclusion and living for others

In order to be saved from the danger we mentioned above, many people choose to seclude themselves from others; such a choice can be a means for salvation for one’s personal life. However, it should be realized that this is not an absolute and it may not always be a means to salvation. For example, Said Nursi once retreated to a cave to worship on Mount Erek; but they did not leave him alone, not even there. Now try to imagine: had this blessed personage not oriented his life with a pure and upright perspective and disciplined himself to live according to modest standards, as if he is living his life in a cave, how could he have maintained his supreme spirituality when exiled and forced to live a non-secluded life? However, the life he led outside was purer and nobler than one that was led in a cave. As an expression of Nursi’s gratitude, he remarked that divine Mercy had made the exile town Barla a means to attain the spirituality he had sought in the cave, without making his feeble body bear the difficult conditions of the cave. In spite of going through an ordeal that included prison, surveillance, and endless trials, Nursi led a saintly life, together with his students, publishing his works of Qur’anic exegesis and on the truths of faith in inner peace.

It should also be realized that those who choose seclusion and seek spiritual comfort in retreat eliminate the conditions for spiritual struggle and thereby destroy a dynamic that could be a basis for their spiritual progress. Just as our immune system cannot develop unless it meets certain viruses, leaving it so undefended as to be able to be destroyed by the slightest germs, a person who is not engaged in a spiritual struggle is just as vulnerable to the virus of sin.

The following parable demonstrates this point very well: once upon a time there were two devout brothers. One of them lived as a hermit on the side of a mountain, and the other lived among people and tried to convey them the truths of faith. The hermitic brother had a bag made of cloth which he used to hang his food and drink near the entrance of his cave. One day he realized that God Almighty had granted him an extraordinary blessing; the cloth bag held liquids like a glass, with no seepage. He visited his brother in the city and witnessed the same blessing there. As the hermit spent some time near his brother the worldly life of the city had an effect on his spirituality and the water in his bag in the cave began to seep out. However, there was no change to his brother’s bag. Then it dawned on the hermit that while his brother was trying to save others he had gained a strong defense mechanism against sins; he used his willpower to maintain his spirituality in the life of the city.

The ideas above should not be taken to mean that worship in retreat is of no use. The point being made is that seclusion is not an objective method that can help everybody to salvation in any absolute sense. Nevertheless, it is an undeniable fact that throughout history there have been men of God who advanced toward perfection on the horizons of knowledge and love of God by withdrawing into seclusion and ceasing to busy their ears, tongues, and lips with anything not related to Him. Later on, those making such journeys gradually came into contact with the world and they learned to maintain their spirituality in these conditions as well.

Try to save others so that you can be saved

However, it is a truth that one who constantly leads a hermitic life cannot usually tell others about the truth. Even though they can find personal salvation, they cannot save another. A true believer is one who strives for the guidance of others as well; this is an obligation for those who have sincere faith. It is possible to say that in our philosophy the way to salvation is related to our intention and efforts to save others. And this can only be realized by being with God while socializing with people; to express this in Sufi terminology, this perspective can be realized by preferring the Jalwati way over the Halwati one.

Another important matter to be considered at this point is that an inclination for seclusion may generate from a wish to escape responsibility and seek personal comfort. When I was working in Edirne I saw a few lines on the wall inscribed inside the mosque by a follower of the Halwati order. These lines exemplify this point well and read as follows:

“O my brothers, my comfort is in my retreat. Whoever I made friends with found my shortcomings and revealed my faults. Indeed, I have met no one who is truly faithful. Therefore I, found comfort and inner and mental peace in solitude.”

I think this approach is an escape, since a believer cannot be a person who only thinks about and lives for themselves, only seeking personal comfort. Instead, they consider both their own progress and the salvation of the faith and spirituality of others. Therefore, we can say that being among others with the intention of expressing the truth is the way of the prophets, particularly that of the Messenger of God. Had seclusion been more pleasing to God Almighty, the noble Prophet would have spent his life in the cave on Mount Hira and have led his life in retreat. Nobody would have disturbed him; but then who would have carried out the duty of conveying the message to others? At the very beginning of his mission, Prophet Muhammad, peace be upon him, received the following command: “O you cloaked one (who has preferred solitude)! Arise and warn! And declare your Lord’s greatness!” (Muddathir 74:1–3). With these verses, God Almighty declared that he should go and be with people and give them a hand to guide them to the truth; this was the mission of Prophethood. There is a similar statement in another verse (Maeda 5:67) reading: “O Messenger! Convey and make known in the clearest way all that has been sent down to you from your Lord. For, if you do not, you have not conveyed His Message and fulfilled the task of His Messengership.” Actually, this verse implies: “you will be dismissed from your position if you do not fulfill your mission.” In this respect, if one retreats into a corner, God Almighty might renege on the favors that He blessed that person with. This is why we are underlining the point that what should be sent to a cave is our wish for solitude, nothing else. Instead, we should arise with the motive of mingling with people for the sake of God, exerting ourselves in the way of faith and serving humanity, hand in hand with our friends. At this point, one cannot help but remember what the poet Mehmed Akif said: “One should rely on God, keep striving, and obey what wisdom requires. If there is a way, it should be this one; we do not know any other way out!”

Nevertheless, God Almighty protects those who serve on His path when they mix with people. Is this not what He has done so far? Many of us have had such experiences. As has been previously mentioned, the temptations of the world have a very powerful appeal for human nature. This tendency for ungodliness, the rebellious urge of our carnal self, is so overwhelming. A fair evaluation of this picture might lead to the conclusion that “because a person’s fancies, desires, and the rebellious urges of the carnal self constantly call him to the world, one can give into the temptations of the world any moment.” In my opinion, the surprising thing at this point is that although some may expect that the people who are trying to serve in the way of God will fall headfirst into the swamp of sins, thanks be to God this is not actually the situation. Because there are so many pitfalls awaiting us, one can just lose control and go astray. However, Providence does not let us deviate from our path. Those who serve the righteous cause are devoted and seem to come under divine protection. What befalls us is to be aware of this blessing and keep praying: “O God, we pray for Your protection and care; we implore You for deliverance under Your Providence.”

Sound of leaves

Beating in the ear with the force of strong, cold winds

A music of fall

The roses of poetical spring weep everywhere

Colours are plaintive

Nightingales in quiet lands lament

Single melancholy notes

Fountains are lost in thick mists of sorrow

Waters drip tenderly

Swans draw in their slender necks

In the search for spring

Plains groan in tears, hills weep in pangs of separation

Every sound is an elegy

Blue, green, pink and orange colours are in mourning

Each is groaning deeply

Like the last minutes of a life about to terminate

Every wail is a farewall

When looked to carefully, the end of the world is visible

What an alarming scene!

Spring and summer are each an enchanting memory

Lost in romantic fancies

Yet those fancies open to hopes stirring in the conscience

Diverse routes to the realms beyond

Eternity is sensed in each impression of transience,

Until man catches sight of it

Reason and logic are refined to seek out that other world

Reaching the realm of inspiration

Man feels the mysterious silence of death

Problems are resolved finally

Everyone sees the end of the way he treads

Kneels down trembling

Tongue-tied with dread of going into non-existence

Faith opens up a way to new horizons

Sobbing that his inevitable end is at last at hand

Every sends out lights

Thought falls into earth like a seed

To prepare itself for spring

It hastens to where it reaches gardens of Eden

To meet with the beloved

Without feeling pain or anguish

As treasured as a welcome bride,

One overflows with delight to feel eternity

As enrapturing as eternity itself

Fall is the sign that a new birth is on the way

Coming at the break of down

Hope resounds throughout fall without ceasing at all

Spring awaits a few steps away

Satan was, like the jinn with whom he mostly kept company, was also created from ‘fire’. Before he was put to the test of obedience and sincerity through Adam, he had been in the company of angels; acting and worshipping as they did. Unlike the angels who do whatever they are commanded and never rebel against God (al-Mulk, 66.6), Satan (called Iblis prior to his disobedience to God’s command to fall prostrate before Adam) has free will to choose his own path of conduct. When God tested him together with the angels and commanded him to fall prostrate before Adam (i.e. before man), the seeds of self-conceit and disobedience in his nature burst up to swallow him, and he responded in his vanity: ‘I am better than him. You created me from fire, whilst him you did create of clay’(Sad, 38.76).

Satan was created for important purposes. For, first of all, had it not been for Satan who continually tries to seduce man, the creation of man would have been meaningless and futile. God has innumerable servants who, like angels, have no capacity to rebel and therefore do whatever they are commanded. In fact, the existence of an absolute Divine Being Who has many beautiful Names and Attributes (the Creator, the All-Merciful, the All- Providing, the All-Living and Giver of Life, the All- Beautiful and the All-Powerful, etc.) requires, not by way of any external necessity which is inconceivable, but due to the essential nature of his Names, that His Names be manifest. And it is only through man that He manifested all of those Names. Since He has freewill, He also bestowed on man free will. Having free will means to always make a choice between two alternatives. In addition, God has endowed man with great potentials. It is both to develop those potentials and make the necessary choice between the alternatives appearing before him, that man continually experiences a struggle both within him and in the outer world. Just as God sends hawks upon sparrows so that the latter can develop their potential to escape, He created Satan and allowed him to tempt man so that man, by trying to escape his temptations, can rise spiritually and strengthen his will power. As hunger stimulates man or animals to further exertions and discovery of new ways to be satisfied, and fear inspires in them new ways of defence, the temptations of Satan cause man to develop his potentials and to always be alert against sins.

Angels do not rise to the higher spiritual ranks because Satan cannot try to tempt them and cause them to deviate; the animals also have fixed stations- they neither attain to a higher station nor are abased to a lower one. But in the domain of mankind the number of ranks or stations is infinite; a man can rise to the highest of the high, just as he can fall down to the lowest of the low. There is an infinitely long line of spiritual evolution between the ranks of the greatest of the Prophets and saints down to those of men like Pharaoh and Nimrod. Therefore, it cannot be claimed that the creation of Satan is an evil. Although Satan himself is an evil creature, besides the important purposes for his creation which have just been discussed, God’s creation involves the whole universe, and should be understood in relation to the results, not only with respect to the acts themselves. Whatever God does or creates is good and beautiful either in itself or in its effects. For example, rain produces many effects, almost all useful to mankind. Likewise, fire has many uses for man. If some suffer harm because of water or fire owing to their misuse of them, it cannot be claimed that the creation of fire or water is not wholly good. Similarly, the main purpose for the creation of Satan is to enable man to develop his potentials, strengthen his will power by resistance to his temptations and to rise to higher spiritual ranks. If it is still argued that many people-even more than the good ones-fall into unbelief and therefore earn the punishment of Hell through the temptation of Satan, my answer would be as follows:

Although Satan was created for many good, universal purposes some of which have just been discussed, a lot of people may unfortunately be deceived by him. But Satan only whispers and suggests, he has no ability, nor power, to force man to commit some wrong or sinful action. If a man is so weak as to be deceived into Satan’s false promises and allows himself to be dragged down following his footsteps, then it is by his own fault that he earns the punishment of Hell by misusing an important faculty on which God conferred existence so that man can develop his potentials and be elevated to the highest of the high. What a man must do is to use his free will, on which his humanity mostly rests, and by which man has been given the highest position in creation, properly and in the direction of his intellectual and spiritual evolution. Otherwise, he must complain about being honoured with free will and therefore complain about his humanity.

Secondly, quality is much more important than quantity, so, rather than quantitative values, we should take qualitative values into consideration in our judgement. For example, a hundred date stones are only one hundred pence in value as long as they remain as seeds and are not buried under the soil to grow through certain biochemical processes into palm trees. But even if only twenty out of the hundred grow into twenty trees as the result of germination under the soil while the rest rot because of over-watering, can one argue that it is an evil to plant and water them? Every sensible person will certainly agree that it is wholly good to have twenty trees in exchange for twenty stones, since twenty trees will give twenty thousand stones.

Again, a hundred peahen eggs are worth, let’s say, five hundred pence. But if the peahen sits on them and consequently twenty chicks hatch out, with the other eighty spoiled, who will account it an evil to risk eighty eggs being spoiled in return for twenty birds? On the contrary, it is wholly good to have twenty birds at the expense of eighty eggs worth four hundred pence because the twenty birds will not only be worth eighty pounds but some of them also lay more eggs.

It is in just this way that mankind, by fighting against Satan and their evil-commanding selves, have lost worthless members of their race, greater in quantity but poorer in quality, in exchange for thousands of Prophets, thousands of saints and millions of men of wisdom, knowledge, sincerity and good morals, who are the sun, moon and stars of the human world.

Involuntary thoughts and fancies occurring to man

Some evil thoughts and fancies or associations of ideas which occur to a man involuntarily, are usually the result of Satan’s whispering. Like the two poles in a battery, there are two central points or poles in man’s heart (by ‘heart’ we mean the seat or centre of spiritual intellect). One receives angelic inspiration, the other is vulnerable to Satan’s whispering.

When a believer deepens in belief and devotion, and if he is scrupulous and delicate in feeling, Satan attacks him from different directions. Satan does not try to tempt those who follow him voluntarily, who have indulged themselves in passing fancies and bodily pleasures. He usually aims at those sincere, devout believers who are in the course of rising to higher and higher spiritual ranks. He whispers to sinful unbelievers new, original ideas in the name of unbelief and teaches them new ways of struggling with the true religion and devout believers.

The meaning of Satan’s coming upon man from different directions

We read in the Qur’an (al-A ‘raf, 7.17) that when God cursed Satan because of his haughty disobedience, Satan asked God to give him respite until the Day of Judgement and allow him to try to seduce human beings. When God gave him permission to try to seduce man for the reasons we have just discussed, Satan retorted: ‘Then I shall came upon them from before them and from behind them and from their right and from their left, and you will not find most of them grateful’.

The verse means that Satan does everything he can to seduce man. Man is a very complex being: as was pointed out before, God has manifested on him all His Names. The world is an arena of testing for him. He is sent to the world to be trained so that he can be a mirror to God and earn eternal happiness. God has endowed him with innumerable feelings, faculties and potentials, which must be trained and developed. If certain of these feelings and faculties, like intellect, anger, greed, obstinacy and lust, are not trained and directed to lofty goals, and are used in wrong ways for disagreeable purposes, and if man’s natural desires and animal appetites are not restricted and satisfied in lawful ways, they will be perilous for man with respect both to his worldly and his eternal life, causing him to be reduced to ‘the lowest of the low’. Satan approaches man from his left and tries, making use of that animal aspect of his and working on those feelings and faculties of his, to tempt him to commit all kinds of sins and crimes. When he approaches man from before him, he drives him to despair of his future and whispers to him that the Day of Judgement will never come, and whatever religions tell about the Hereafter is mere fiction. He also suggests that religion has long been a thing of the past and therefore no longer has anything to say for the present or the future. When he comes upon man from behind him, he tries to make him deny Prophethood and other essentials of belief, like God’s existence and Unity, Divine Scriptures and angels. Through such whispers and suggestions, Satan tries to cut all the connections of a man with religion and tempt him to all kinds of sinful acts.

Satan cannot be successful in his attempts to seduce a devout, practising believer by coming upon him from behind or before him or from his left. Instead, he tries to approach him from his right and tempt him to display and ostentation and into pride in his virtue and his good deeds. He whispers to him how good a believer he is and gradually throws him to perdition through self-conceit and the desire to be praised by others for his good deeds. For example, if a believer does the supererogatory late night prayer (tahajjud) and then proclaims it everywhere with the desire to be praised by others, and if he attributes to himself his accomplishments and good deeds and criticizes others behind their back, it means that he has fallen under the infulence of Satan. This is perilous for a believer, so a believer must be incessantly alert to Satan’s coming upon him from his right.

Another of Satan’s guiles is that he shows unimportant things as important and vice versa. If a believer disputes with other Muslims in the mosque over a secondary matter such as whether it is permissible to use a rosary when glorifying God after the daily prescribed prayers, while the young in his community are being dragged along ways of unbelief like materialism or are drowning in the swamp of immorality, this too is an indication that Satan has succeeded in his attempts to seduce him.

Satan’s whispering disagreeable thoughts and fancies

If Satan is unsuccessful in all his attempts to seduce a devout believer, then he whispers to him some disagreeable thoughts and fancies. For example, through associations of ideas, he drives him to have some unpleasant conceptions of the Divine Being or to conceive of unbelief or disobedience. If the believer dwells on them, Satan pesters him with such thoughts and conceptions until he falls into doubt about his belief or despairs of a virtuous life.

Another kind of Satan’s suggestions is that he drives a good, devout believer into suspicions about the correctness or validity of his religious acts. For example, he causes him to have suspicions about whether he has done his prayer perfectly or washed his hands or face completely in ritual ablution or about how many times he has washed the parts of the body that must be washed.

A believer who is pestered by Satan with this kind of involuntary thoughts and fancies and doubts, should know that they do indeed occur to him involuntarily, that is, without his heart having any part in them. He should also be certain that just as pirates attack ships carrying valuable treasures, and thieves attempt to rob rich people, and world-powers try to take control of rich countries, as a last, desperate attempt to seduce him, Satan attacks a good, practising believer with the weapon of evil suggestions. A believer’s heart is troubled with such thoughts or suggestions. This is like increase in body temperature of a sick person: as is known, antibodies are formed in the blood of a patient to inhibit or destroy harmful bacteria or germs and this causes the body’s temperature to rise. Similarly, a believer’s heart is troubled with the evil suggestions of Satan and takes up the attitude of fighting against them. This shows that such thoughts and suggestions are not generated by the heart, nor does the heart approve or adopt them. So, just as the reflection of something foul in a mirror is not foul and does not make you dirty, and just as the reflection of a snake does not bite, so too conceiving of unbelief does not mean to unbelieve and, for example, imagining cursing is not really cursing. In some sense, it can even be said that the evil suggestions of Satan are beneficial to the believed For the believer always remains alert to Satan’s temptations and continues his struggle against his carnal self and Satan, which causes him to take further and further steps toward the highest of the high.

The real nature of Satan’s whisperings and how one can keep free of his evil suggestions

In fact, in the words of the Qur’an, the guile of Satan is ever feeble (al-Nisa’, 4.76). It is like a cobweb appearing before you while you are walking between two walls. Just as you do not hold back from going on because of that cobweb, you should not also give much importance to Satan’s guiles. He only suggests or whispers; he gilds sinful acts and presents them in ‘falsely ornamented wrappers’, so a believer must never be deceived into accepting his invitations. When he attempts to whisper evil thoughts as a last resort a believer should be certain that this is the weakest of his strategies and never dwell on them. If he dwells on them and blows them up, then he may be defeated by Satan. Like a commander who, deceived by hallucinations due to fear, dispatches his army to the two wings and leaves the centre exposed to the attack of the enemy, he exhausts his power of perseverance and resolve in fighting against Satan and his carnal self on resisting unintentional fancies or scruples whispered by Satan, and in the end, he becomes too weak to fight against the real temptations of Satan and of his carnal self.

In order to keep free from the evil suggestions of Satan, one should be distant from the attractive field of Satan and sins. Heedlessness and neglect of worship are like an invitation to the ‘arrows’ of Satan. The Qur’an declares:

Whose sight is dim to the remembrance of the All- Merciful, We assign unto him a devil who becomes his comrade. (al-Zukhruf, 43.36)

Remembrance of the All- Merciful, noble or sacred phenomena and a regular, religious life protect a man from being defence- less against Satan’s attacks. Again, the Qur’an advises:

If a suggestion from Satan occurs to you, then seek refuge in God. He is All- Hearing, All-Knowing. Those who fear God and ward off (evil), when a passing notion from Satan troubles them, they remember, and behold! they see! (al-A ‘raf, 7.200-1)

God’s Messenger, upon him be peace and blessings, advised:

When you are angry, if you are standing, sit down; if you are sitting, lie down or stand up and do wudu. On the way back from a mittary expedition, the Prophet called a halt to rest at a certain place. They were so tired that they failed to wake up before sunrise to do the dawn prayer in time. When they woke up, the Prophet, upon him be peace and blessings, commanded: Leave here at once. Satan rules here. The Prophet also says that Satan flees the call to prayer (adhan).

Satan sometimes tries to tempt one through association of obscene scenes. He obsesses one with suggestions of or calls to illicit pleasures. On such occasions, a man should try to persuade himself that any illicit pleasure will certainly result in fits of remorse and may endanger his afterlife, or even his mortal life. He should know that, as the Qur’an states, the life of the world is but a passing plaything and comfort of illusion and the real or true life is the life of the Hereafter. When some showed reluctance in taking part in the expedition to Tabuk, in the time of the Prophet, because of the scorching heat of summer, God warned them: The heat of Hell is much more intense, if they would but understand (al-Tawba, 9.81)