Answer: Sha’rani [1] mentions that when he is in the company of a person who does not pray, even for a short period, he cannot feel the spiritual pleasure and delight he otherwise derives from his prayers. Such thoughts are particularly prevalent among those with a deeply spiritual disposition. Although this observation is an accepted truth among experts in this matter, someone who does not deeply experience their prayers, who does not feel like they are sipping from the drinks of Paradise while connecting with God, might not understand this. These kinds of sayings and approaches might not mean much to those whose worship does not go beyond formality and rituals. Therefore, it is necessary to understand this issue in relation to those who live with the enthusiasm of meeting God every day and who are passionate about worship. Their experiences and perceptions of these sensations should be considered a particular measure, specific to them in this regard.

To avoid misunderstanding, acts of worship are not performed to seek spiritual pleasure, nor are they carried out with such an intention or goal. Spiritual delights should be seen as the result of prayer to God, not its purpose. Worship should be done solely and purely for the sake of God, with the aim of earning His pleasure. The spiritual joy and delight experienced as a result of such sincere worship, without seeking it, should be viewed and accepted as a grace and favor from God, for which we should be grateful.

There are some who may not wish to feel the spiritual pleasure of their worship and devotion. Their only concern is to serve God in the best way possible. They see worship as God’s right and their duty. They consider experiencing spiritual pleasure from their worship as a worldly reward and may even strive to distance themselves from it.

Bediuzzaman says that the highest goal of creation and the most exalted outcome of nature is faith in God (iman); the highest rank of being human and the greatest station of mankind is the knowledge of God through faith (ma’rifatullah); the brightest happiness and the sweetest blessing are the love of God within that knowledge (muhabbatullah); the purest joy for the human soul and the most genuine happiness for the human heart are the spiritual pleasures within that love (zawq).

As highlighted here, faith in God is the foundation; without it, there can be no knowledge of God, love of God, or anything else. Similarly, knowledge of God is a heartfelt understanding that results from a person’s contemplation, research, and reading of their soul and the universe; it is a “culture of conscience.” This knowledge opens channels in the heart and conscience towards the Divine Essence. When a person knows Him, they love Him, meaning they attain His love. The more they know God, the more they love Him. Spiritual delight is one of the most beautiful fruits of this love.

Faith and knowledge of God are, to some extent, matters of will, dependent on human effort and striving. The love of God and spiritual delight, on the other hand, are the gifts and favors granted by God as a result of faith and knowledge of Him, and they occur involuntarily. Sometimes He grants them, and sometimes He does not.

If a person begins to experience spiritual delights due to their faith and knowledge but then loses these due to their engagements, relationships, and associations in their social life, this situation represents deprivation for them; it is the cessation of divine favor. Despite continuing their acts of worship and devotion as before, they no longer feel what they once felt or experience what they experienced. This indicates that the people with whom one associates can influence their spiritual and heartfelt world and their relationship with God. This is precisely what Sha’rani intended to convey.

Indeed, associating with people who are distant from God, religion, and faith can negatively affect one’s spirituality, heart, and soul. The words of the friends of God in this regard serve as an important warning for us to keep company with righteous and sincere people. However, before making an absolute judgment in such situations, it is essential to consider intentions and objectives. We must examine the reasons for someone’s associations and friendships, and distinguish between those who act for their own selfish interests and those who walk in the path of seeking God’s pleasure.

Everyone who interacts with others and develops social relationships has their own motives. Some seek to expand their social circle. Some want to benefit from being close to people in positions of power and influence. Others do it purely for the sake of having a good time. However, there are also those whose sole objective is to inform others about their ideals, share the beauty ingrained in their nature, or find solutions to common human problems. Therefore, it is necessary to distinguish between these different approaches.

In this context, while actions such as sitting with people of different worldviews, making mutual visits, offering congratulations, accepting their invitations, and being present on their special days might be common, the intentions and goals behind these actions differ. Therefore, our evaluation of these actions should also differ accordingly.

There are people who have the lofty ideal of benefiting humanity and, through this, seeking God’s pleasure. In pursuit of this ideal, they engage in dialogue with people from different segments of society, such as meeting with officials or followers of different religions and traditions, and establishing good relationships. We can find examples of this in the Age of Bliss. The Messenger of God (peace and blessings be upon him), in his effort to convey his message, met with everyone, sat with every group, and tried to open windows to the truth in their hearts. For the same purpose, he sent companion Mus’ab bin Umayr (may God be pleased with him) to Medina, which was then mostly inhabited by Jews and pagans. Mus’ab reached out to everyone he could and endeavored to be a herald of the truths he believed in.

We do not know of any instance where the Messenger of God (peace be upon him) forbade meeting, speaking, or associating with those who do not pray, do not worship, lack faith, or where he said, “Do not meet with idolaters or disbelievers, lest you lose your spiritual feelings.” On the contrary, with his words, “My name will reach every place where the sun rises and sets,” he encouraged believers to spread out to all corners of the world and convey the message he was given. He wanted this true religion of Islam to be conveyed to and heard by everyone, whether they are Christians, Jews, Buddhists, Brahmins, Zoroastrians, or followers of any other faith.

It is impossible to reach out to people who do not know, love, or trust you. If you have something to convey to them, it depends on establishing contact, engaging in dialogue, making mutual visits, and building friendships. First and foremost, you need to show the people you are talking to that you are a person they can sit and interact with. As mutual dialogue continues, prejudices will break down over time, conditioned mindsets will dissolve, and negative emotions such as hatred, enmity, fear, and anxiety will be replaced by feelings of love, respect, trust, and appreciation. Then everyone will listen to each other and try to understand each other more closely. Without creating such conducive environments, even if you convey the truths you know in the most eloquent manner, your words will not be heard.

As Sha’rani mentioned, can one’s spiritual feelings diminish in this process? Perhaps. But our goal is not to live in material and spiritual pleasures but to endure hardships and fulfill the noble task of enjoining good and forbidding evil, which is the prophetic mission. In pursuit of the highest aim of introducing and endearing our Lord to His servants, we must be open to all kinds of material and spiritual sacrifices. As stated in the outset, spiritual delights are the result of faith in God, knowledge of Him, and servitude to Him, but they should not be the goal.

People who act based on their selfish desires and personal expectations in their relationships with others may experience the disappointment and loss that scholar Sha’rani warned about. However, every effort to remove the barriers between people and the Divine Essence and to ensure that hearts meet with God is considered a struggle in the path of God. Such a struggle leads not to the loss but to the increase of spiritual feelings. People who walk in the prophetic path neither experience deprivation nor face disappointment and loss.

Note

• Abd al-Wahhab al-Sha’rani (1492/3–1565), commonly referred to as Imam Sha’rani, was an eminent jurist, traditionist, historian, mystic, and theologian.

Judaism and Christianity also emphasize peace and trustworthiness. No revealed religion can clash with another. Furthermore, all of them but especially Islam thoroughly reject corruption, oppression, and conflict.

Historically, Muslim governments did participate in battles and wars, just like any other government. No government or religion can claim not to have participated in such events. But I would like to remind the readers of the words of the man who was tortured on the cross: ‘Let him who is without sin cast the first stone’ (John 8:7).

All claims of innocence in this matter are no more than distortions of history. Islam allows military action only in the cases of self-defense or to repel those who interfere in its affairs. Over the centuries, a vast body of literature on the proper conduct of war was developed. Today, such guidelines are known as ‘laws of war.’

Many Qur’anic verses deal with the concepts of justice and peace, both of which are the current essence of the modern legal system developed to protect life, capital, and reproduction. For example: Deal fairly, and do not let the hatred of others for you make you swerve to wrong and depart from justice. Be just, for that is next to piety, and fear Allah (5:8); If someone kills another person, unless it be for murder or for spreading mischief in the land, it would be as if he had killed all people (5:32); If the enemy inclines toward peace, you (also) incline toward peace and trust in Allah, for He is the All-Hearing, All-Knowing (8:61); and O believers, enter into peace (Islam) wholeheartedly, and do not follow Satan’s footsteps, for he is your avowed enemy (2:208).

In the Hadith literature, Prophet Muhammad describes Muslims as those people from whom others are secure from their tongues and hands.(1) In other words, those Muslims who are not known for their provision of security and trustworthiness to others must reexamine their claim to be Muslim.

In another hadith, the Prophet was asked: ‘Which action is more virtuous in Islam?’ He replied, and I hope his response brings us to sharp vision in this theme: ‘Muslims who invite others to their meals and who give greetings to everyone, even if they have never met before.'(2)

I would like to give some more hadiths to clarify even further the Prophet’s view on this subject:

The Prophet spent first 13 years of his mission in Makkah, where they endured severe persecution and an embargo by the pagans. Abu Jahil, the Prophet’s leading enemy, was responsible for causing great pain and suffering to the Prophet, who never answered back with hatred. Instead, he and his followers followed a policy of patience. One day Ikrimah, the son of Abu Jahil, converted to Islam. Some Muslims who had not yet fully accepted the values of

Islam in their hearts and minds, started to blame Ikrimah for what his father had done. But the Prophet rebuked them by saying that ‘cursing your own mothers and fathers is one of the big sins.'(3) When they asked how people can curse their own parents, he replied: ‘If you curse someone else’s parents, they curse your parents. Thus it is like cursing your own parents.’

As the following examples indicate, annoying others is equal to annoying to your own parents.

Those who research such issues in Islamic history will find that Muslims have been representatives of peace and trustworthiness throughout history. Thus trying to associate Islam with terror is both a distraction and an injustice, an enormous example of ignorance that history cannot forget.

Thus we can say with full confidence that there is no terror in Islam. Terrorists are not Muslims, and Muslims cannot be terrorists. Islam and terror are like black and white or spring and winter. They are sharply different from each other, and terror cannot approach Islam. In connection with the above logic, Muslims must be legitimate in their intentions when it comes to their goals, thoughts, and actions, for only a straight and allowed way can lead them to their exalted object.

Islam equates the killing one innocent person to killing humanity, and prescribes eternal hell for such an action. The Prophet stood up for the funeral procession of a Jew out of respect for the fact that the deceased was a fellow human being. Certainly such religion never allows terror for any purpose.

September 11th will remain a blemish on the pages of human history. Although no Muslim approves of such terrorist acts, the print and visual media continue to do their best to link Islam with terror so that we will see them as related to one another. I am very sorry to say that some media outlets are doing this intentionally in order to make all Muslims appear guilty.

Another part of this is the circumstances in Muslim countries. We must realize that no Muslim country, when considered from the viewpoint of administrative, legal, and economic matters, exists. What we mean by that phrase is countries with majority Muslim populations. Many of them have movements for independence and also have to cope with the pressures of artificial and oligarchic governments, poverty, ignorance, lack of accurate religious knowledge, geographical difficulties, and unjust distribution of wealth; continued intervention from outside forces who want to block democracy from taking root; easy imports and the consequent non-improvement in domestic production, export, and economics; and, more than anything else, the role of the media in undermining moral values. All of these problems are confronting the Muslims and make them appear in an unfavorable light.

If any Muslims are joined to or associated with terrorism and anarchy, it is because they do not understand Islam correctly and because the existing realities in their countries to do not allow them to acquire a correct understanding. But the roots of these causes can be traced only to cultural, economic, and other related reasons not to Islam.

In our increasingly smaller and global world, developed countries and international associations are more often than not only spectators that make no contribution to other nations’ growth and do not take seriously their responsibility to make this world a better place for everyone.

In conclusion, when we look at terror from the Islamic prospect, we see that it causes only disaster and tragedy in this world and leads to Hell in the Hereafter.

Footnotes

1. Bukhari:Iman 4,5 / Muslim:Iman 64,65
2. Bukhari:Iman 6,20 / Muslim:Iman 63
3. Bukhari:Adap 4: Aba Dawud 120: Musnad Ahmad ibn Hanbal:2,216