Answer: Many of us were raised without guides who could direct us to the right path and illuminate the roads we walk. As a result, we were unable to view events through a holistic perspective. We could not perceive the relationships between cause and effect. We failed to plan our present in connection with our future, and our future in connection with the days that lie beyond it. Consequently, we could not live our lives within the framework of a broader plan.

In general, concerns centered on merely getting through the present day came to dominate our thinking. We fixed our gaze on today and neglected tomorrow. Our thoughts became confined to worldly concerns, and our horizons narrowed. Indeed, for a person who does not lean on a heavenly source, it is extremely difficult to evaluate events from a comprehensive perspective, to rise beyond the prison of corporeality, and to organize life according to a grander plan.

Human beings are not merely material entities made up of physical bodies. They also possess a heart and a spirit, along with deeper inner faculties such as sirr, khafi, akhfa, and the latifa Rabbaniyya (the subtle divine faculty). Just as the physical structure of the human being consists of many interwoven systems and layers, the spiritual dimension likewise comprises numerous distinct mechanisms and depths.

Whoever created the human being with both inward and outward dimensions is also the One Who knows the human being best. Therefore, a balanced and peaceful life is possible only through recourse to His guidance. If that guidance is ignored, however, and the human being is viewed within a narrow framework and considered only in terms of material existence, then certain aspects of the person become paralyzed.

This resembles trying to take care of one organ of the human body without taking the entire anatomy into account. No matter how knowledgeable or skilled the specialist performing such an intervention may be, complications are inevitable when the whole is ignored.

Deepening within the inner self

Today, we seek everything in the outer world, whereas within the inner self lies an immense realm waiting to be discovered. The following couplet by Erzurumlu İbrahim Hakkı draws attention to this truth:  

“God said: ‘I cannot be contained within the earth and the heavens’;

Yet He was known through the mine of the heart.”

Indeed, neither the earth nor the heavens can encompass God; He is transcendent beyond space. Yet His knowledge and love manifest themselves in the human heart. As this couplet indicates, the inner self is profoundly important and deeply instructive. A person may not reach in the outer world the truths that can be attained within one’s own inner depths and spiritual world. Whoever is able to deepen within the self is graced with many inspirations and forms of spiritual knowledge that cannot be seen, read, or heard in the heavens and the earth.

Moreover, one who cannot properly read the inner self may become trapped in the swamp of positivism and naturalism while searching in the outer world. If a person first learns to read the inner self correctly, begins reflection there, and then turns toward the outer world, such a person walks with firmer steps, traverses life’s paths with greater awareness, and reaches important truths concerning the knowledge of God. Yet all of this depends upon benefiting from divine outpourings and from their sweet and abundant source. A person who is not nourished by revelation cannot correctly understand his or her own essential nature, nor reach the inner points of reliance and spiritual support embedded within.

Today, because naturalistic assumptions are predominantly presented to us in the name of knowledge and science, we too reduce the human being to the earth and confine the person within a narrow framework by considering only corporeal existence. Since we have been raised within the materialistic secular culture of the modern world, and since educational curricula shaped by this culture are implemented in our schools, our minds and ways of thinking are influenced by it, whether we realize it or not. Consequently, our criteria for interpreting the human being, existence, and the universe gradually change.

For the human being is a child of the cultural environment in which he or she is raised. Whatever people repeatedly encounter at home, in the streets, in schools, or in places of worship, they often come to adopt. Today, because people do not hear even a single spiritually uplifting voice or resonance nourishing the heart and soul in the environments through which they move, their emotional and intellectual worlds become impaired, and they begin wandering through very different and unfamiliar valleys.

The worldly drift of religious interpretation

The culture in which we live leaves its imprint on everything—from our understanding of the Divine Being to our view of angels, from the way we interpret religion to the nature of our spiritual lives. As a result, even matters that are heavenly and transcendent are gradually reduced to earthly terms. We interpret the divine scriptures through molds presented—and at times imposed—by the surrounding culture. Our own interpretations and understandings often distort the color and texture of these sources.

Instead of embracing the meanings we are truly meant to understand, we adopt what appeals to our desires or seems compatible with our interests. Rather than seeking to discern what God desires through His divine speech, we make the Qur’an speak according to the meanings we find expedient. Through our own worldliness, we flatten the profound depths of the Book and reduce it to our own frame of understanding. At the root of certain theological interpretations that cannot be reconciled with the spirit of religion lie precisely such tendencies. In fact, this superficiality and narrowness are often reflected even in the translations and interpretations we give to Qur’anic verses. Nor do we confine only the Qur’an within this shallow framework; we interpret the book of the universe in the same reductive manner.

Indeed, the foremost aim of the early scholars was to understand the divine intent of God Almighty. They constantly reflected: “This is what I understand from this verse, but what is the divine intent behind it?” Their lives revolved around exploring the depths of the Qur’an and Sunnah and uncovering the meanings hidden within them. Their primary goal was to understand the word of God correctly and to attain His pleasure.

Today, however, worldly concerns dominate. The minds of many people are occupied with questions such as, “How can we live a more prosperous life?” People move within worldly pursuits, think within worldly frameworks, and even connect religious matters to worldly anxieties. In other words, as mentioned earlier, we reshape religion according to ourselves and distance it from the divine intent. Everything is interpreted according to personal interests, worldly benefits, ambitions, and future prospects. Efforts are then made to derive religious rulings that support these interests—or at the very least, to force artificial associations onto the sacred texts.

It is even possible to encounter such forced interpretations in sermons and religious advice delivered in mosques.

An alienation that goes unnoticed

People gradually come under the influence of ideas promoted in their environments without even realizing it, and eventually begin aspiring to them. Intentions and goals are then shaped accordingly. Today, one can observe that people devoted to religion and people devoted to worldly life often think about the same things and speak about the same things.

Since they can no longer discover the lofty intentions, goals, and ideals belonging to their own spiritual world, they console and deceive themselves with trivial things. Consequently, they become estranged from noble ideals such as living so that others may live and tying their own salvation to the salvation of others.

The most dangerous aspect of all this, however, is that such alienation often goes unnoticed. If people become aware of the values they have lost, they will at least make some effort to recover them. But if a person is unaware of the condition he or she is in—or worse, is aware of it yet feels no discomfort—then one cannot expect that person to demonstrate the will to seek and rediscover what has been lost.

This situation may be likened to a chick still inside its egg. Suppose you somehow managed to tell it: “Why are you remaining there with your neck compressed between your legs? Outside, there is a vast and spacious world.” If the chick possessed the ability to laugh, it would probably laugh at such words and perhaps even accuse you of foolishness. For to the chick, no place could be better than the one it currently inhabits. In the same way, it is not easy to describe the vast and refreshing horizons of the heart and spirit to modern people who remain trapped within the narrow confines of the material realm.

A serious process of rehabilitation is needed if people are to be rescued from becoming prisoners of such constriction. For example, living models drawn from periods in which faith was practiced in its true and upright form can be presented before them, enabling these examples to become role models. Ideal examples from the generation of the Companions of the Prophet or from later periods of history may help modern people emerge from the narrowness in which they are trapped and broaden their horizons. This can also be achieved by discussing matters belonging to our own spiritual world in every gathering we participate, and by deeply internalizing and digesting the sources that belong to our own tradition.

Indeed, we need to reexamine and reconstruct our intellectual world from the ground up. For it is extremely difficult to reveal our own breadth and depth through the dominant philosophies of our age or through the modern understanding of science. Certainly, there are beneficial insights to be gained from every thought and every culture. Yet what is truly important is to approach the matter from its foundations, establish our own intellectual framework, and reinterpret existence through that perspective.

With the advent of the industrial age, environmental pollution began to emerge. On the one hand, water, air, and soil were polluted by industrial waste; on the other, natural resources were treated carelessly and squandered without responsibility. Although technological developments have brought many benefits to humanity, they have also given rise to serious harms, including environmental degradation. Through their own actions, human beings have disrupted the balance on land and at sea. As the Qur’an states, “Corruption has appeared on land and sea because of what people’s hands have earned” (Surah ar-Rum, 30:41).

As the damage inflicted upon nature began to affect human beings themselves, people gradually came to realize the gravity of their mistakes. In this context, movements aimed at protecting the environment emerged, particularly through the efforts of those who were sensitive to environmental issues. Scientific research revealed that all beings in nature are closely interconnected, and the vital importance of ecosystems for life became more clearly understood. This growing awareness made a significant contribution to the development of environmental consciousness.

Activities carried out under the banner of environmentalism generally aim to restore the disrupted natural balance, prevent pollution, and remedy the corruption and destruction caused thus far. For this reason, such efforts deserve appreciation and support. At the same time, it cannot be overlooked that environmentalism has, in some instances, taken on an ideological or political character. In certain cases, environmental concerns may be exploited as a means of confronting those in power or advancing particular political objectives.

Human beings as God’s vicegerents

The issue of the environment is directly connected to humanity’s position in this world. God created human beings as His vicegerents and granted them the authority to intervene in and benefit from created things. However, by virtue of this role, human beings are obliged to act within the framework of God’s commands. Accordingly, they may intervene in existence only in God’s name; they possess no right to arbitrary or self-centered intervention. Just as a person’s own existence does not belong to them, the beings with which they interact are not their property either.

From this perspective, human beings cannot dispose of existence as they wish. They cannot disrupt the order and balance that God has established on earth, nor can they corrupt the harmony of the universe, which has been created in perfect measure. Their duty is to use things in accordance with the purpose for which they were created. Just as they must properly understand and follow divine legislative commands, they must also read correctly the laws in nature commanded by creation and act in line with the purposes for which God has instituted them. Moreover, they bear the responsibility of restoring damaged aspects of nature in a manner faithful to their original state.

God has created everything within a perfectly functioning order and balance, placing each thing in its proper position. With its inherent beauty, the world is almost like a corridor leading to Paradise. Indeed, in various verses, the Qur’an draws attention to these beauties and invites reflection upon them. However, to fully grasp the magnificence present in existence, one must view it through a comprehensive and holistic lens. Those who are able to do so experience profound wonder when observing nature and are overwhelmed by its unique beauty. In his “Discourse of the Stars” (Seventeenth Word), Bediuzzaman masterfully depicts the beauty of the “lights” and “lamps” that God has kindled in the heavens.

A person who can perceive this order, harmony, and balance will act with far greater care when intervening in existence and will refrain from all forms of destruction and corruption. Such a person reflects on how disturbing the ecosystem or interfering with the natural order can cause grave harm to humanity and may even darken the future of the world. With this awareness, they strive to preserve everything in its proper place. Knowing that everything God has created and set in order is ideal, they will also design the world they build according to these divine measures.

Instilling such awareness—so that people do not pollute their environment or damage nature—is of vital importance. Achieving this from the outset is the easiest and most effective approach. Once the atmosphere, water, soil, and the resources derived from them have been polluted, restoring them to their original state becomes far more difficult. Today, we witness how enormous efforts and vast financial resources are required to rehabilitate polluted rivers and return them to their former condition. Similarly, reclaiming destroyed forests is by no means easy. Cleaning polluted seas, oceans, air, and soil is even more challenging and, in some cases, may not be fully possible.

The world as a reflection of divine beauty

From a believer’s perspective, all of existence consists of manifestations of God’s names and attributes. Preserving the balance inherent in creation is therefore an expression of reverence for God and respect for the divine attributes. A believer who views existence through this lens approaches every being—animate or inanimate—with deep respect and affection. Seeing each entity as a book written by the pen of divine power, such a person feels a sincere and enduring concern for everything. Far from harming nature, this outlook leads one to refrain even from injuring an ant. Unless compelled by necessity, a believer does not deprive any living being of its right to life.

The depictions of Paradise presented in the Qur’an offer important clues about how an ideal world should be established, implicitly reminding humanity to design the world accordingly. From a believer’s perspective, Paradise represents an ideal realm that surpasses all utopias. The Qur’an and the Sunnah describe its waters, rivers, flowing streams, palaces, trees, shaded areas, and fruits as possessing breathtaking beauty. Accordingly, the responsibility that falls upon us is to take Paradise as a model, beautify our world in its light, and entrust future generations with a world that is pure and unspoiled.

The Qur’an draws attention to the resemblance between the blessings of Paradise and those of this world with the verse, “They will be given things resembling one another” (2:25). In other words, the blessings of this world are samples of those in Paradise. If the face of the world is darkened, polluted, and rendered uninhabitable, this resemblance disappears. To the extent that this beautiful exhibition of divine gifts is transformed into a place of filth and pollution, it moves further away from resembling Paradise.

Moderation, cleanliness, and prophetic guidance

Islam’s emphasis on moderation and the avoidance of waste is a foundational principle that shapes humanity’s relationship with existence. The Qur’an states that God does not love those who are wasteful (6:141). Likewise, the Messenger of God instructed believers to avoid wasting water even while performing ablution beside a flowing river. This teaching highlights the need to transform moderation into a moral disposition. A person who internalizes this ethic reflects it in every aspect of life, from eating and drinking to the use of natural resources and personal abilities.

From the practices of the Prophet, significant principles for environmental protection can be derived. The designation of the sacred precincts of Mecca and Medina as protected zones—where cutting trees or harming animals is forbidden—represents an early model of conservation. Likewise, the Prophet’s sensitivity toward animals, his insistence on cleanliness, and his prohibition of actions that inconvenience others underscore the ethical dimension of environmental responsibility. He taught that removing harmful objects from the road is a branch of faith.

Just as God continuously brings about purity in the universe, human beings are likewise required to maintain cleanliness and harmony in their surroundings. Despite constant change and transformation in nature, order and purity prevail. In the same way, it is inconceivable for a believer to act in a manner that is disorderly, imbalanced, or devoid of harmony.

A very important principle to uphold is to view everything in a positive light, as long as it does not contradict the spirit of faith. It is also essential to evaluate such efforts fairly and, wherever possible, express appreciation and support. Even in cases where events could be interpreted negatively, one should strive uncover reasonable explanations and draw out constructive meaning.

When faced with unpleasant attitudes or behaviors, it is often wiser to respond with patience and tolerance. Minor issues need not be magnified, nor differences turned into sources of conflict. Rather than rekindling old disputes or creating new ones, choosing calm over confrontation helps open the door to understanding. Such an approach—refraining from hostility and leaning instead toward empathy—can lay the foundation for reconciliation and mutual respect across social divides. In societies marked by deep scars from long-standing resentments and hostilities, nurturing love and goodwill becomes an essential endeavor. And for those who hope to cultivate a culture of compassion and tolerance, the task often begins with seeking new paths forward.

Thanks be to God, the fruits of such efforts begin to appear even in a short time. Problems that cannot be resolved through force or fury slowly start to unravel through love. People who once feel pressured or coerced into submission no longer reject invitations to meet on common ground. Even the rusted locks on hearts that harshness can never open begin to yield to gentleness.

After all, human beings—created in the best of forms and inherently drawn to perfection—cannot remain indifferent to sincere acts of goodness. Throughout history and even today, efforts rooted in love and tolerance have always been worthy and noble pursuits in the eyes of humanity.

Who could possibly take offense at those who follow the path of Mawlana Jalal al-Din Rumi, Haci Bektas Veli, Ahmed Yesevi, or Yunus Emre—figures who open their hearts to all, with no distinction between Muslim or non-Muslim, embracing others simply because they are human? To embrace everyone purely on the basis of shared humanity, to open one’s heart without discrimination, to demonstrate that the essence of existence is rooted in love, to affirm that the religion is for compassion—what harm could there possibly be in any of this?

If these values were considered noble and praiseworthy in the past—as they continue to be seen today—why, then, do some people now feel uneasy or disturbed by them?

There are those who hold Rumi in the highest esteem, who constantly quote Yunus Emre, who speak admiringly of Yesevi, and who take pride in the legacy of Haci Bektas. Yet strangely, when individuals today embody that same spirit and strive to keep it alive across the globe, they are met with accusations and stigmatization. Why? Because the issue is not what is being done—it’s who is doing it.

Since the figures of the past are no longer a threat, there’s no risk in praising them. But when it comes to contemporaries—people who are alive and active today—the standards begin to shift. No matter how admirable the actions may be, if they are carried out by those with a different worldview, that’s when anxieties and paranoia take over.

Those who echo the ideals voiced by Rumi, Yesevi, or Yunus—those who strive to cultivate an atmosphere of love and tolerance in society—are suddenly viewed as dangerous or subversive. Certain vested interests fear that such spiritually grounded individuals may gradually gain influence; that the moral weight, sincerity, and public resonance they carry might place those in power in a morally uncomfortable position; and that, in time, these same power holders may feel compelled—by circumstance rather than coercion—to sit down and engage in genuine dialogue with them.

Had these paranoid minds lived during the time of Rumi, they would have tried to silence him—or even exile him. And if Rumi were alive today, gathering around him a growing circle of admirers, and if people began responding to his call with sincerity—he too would be labeled a threat. Plans would be drawn up in dark corners on how to silence his voice.

Those same malicious voices who now hurl slanders and insults at anyone they label an opponent would no doubt have said similar things about Ahmed Yesevi. They would scheme to undermine the influence of Yunus Emre, who draws people through the love and warmth he spreads. They would brand Haci Bektas Veli a “traitor” and throw him into prison.

Why? Because they cannot tolerate the presence of a will beyond their own, or any form of influence, moral authority, or persuasive appeal that does not stem from their own sphere of control. Sadly, the militaristic mindset of past eras continues today—under new names and disguises—still crushing anyone who refuses to toe their line or follow their roadmap.

In the face of such irrationality and inconsistency, it is only natural for one’s inner strength to be shaken at times. In moments like these, questions may arise about whether the efforts being made—or the dedication shown by those walking a similar path—are truly right and meaningful.

In such moments, a person may find themselves asking, “Am I doing something wrong? Why is there such strong opposition to these efforts?”

Yet, in truth, nothing is amiss. What is being carried out today reflects—almost down to the smallest detail—the very path that Rumi once walked. Today’s Rumis—souls devoted to the Divine, sincere and selfless in their service—continue along that same line, conveying that same message to humanity in a renewed form.

Yet some people refuse to consider the beauty of what is being done. Instead, they focus entirely on who is doing it. Because in their minds, they have already placed these individuals in a box—passed judgment on them, labeled them as “the other,” and branded them as “bad.”

As a result, any good deed carried out by such individuals is automatically deemed bad—not because of the deed itself, but because of who performed it. The reasoning becomes painfully shallow: “If they are the ones doing it, then it must be wrong.”

Even if they were to guide people toward paradise, shield them from the fire, awaken faith in their hearts, help the seeds of eternal bliss bloom within their souls, and bring peace and contentment to the world—they would still be condemned. Their actions would still be misjudged, and they would still be declared guilty.

Because, from the very beginning, the decision had already been made: “We see these people as the other, and so whatever they do must be wrong.” That, in truth, is the heart of the matter.

None of this should discourage anyone or diminish one’s inner strength. On the contrary, good efforts must continue—and even grow—by being multiplied. Those engaged in such work understand their own path and responsibilities, and it is not for anyone to dictate their course. But this much can be said: in times like these, panic is never the right response.

Panic is merely a reflection of the opposing side—their state of mind, their anxieties, their fears. Those who lash out are often the ones most gripped by insecurity. For this reason, what is needed is not panic, but steady, thoughtful resolve. When people devote themselves to serving others—whether ten thousand go out into the world this year to share compassion and inspiration with those in need, and perhaps one hundred thousand do so the next—the true goal is to let such goodness grow. Service, when multiplied, becomes a force that expands naturally and powerfully, reaching more hearts and transforming more lives. In places where hostility is met with walls and offensives, the most powerful response is to take steps inspired by love, dialogue, human embrace, and positive action—steps so sincere and unexpected that negativity cannot reach them. By the time adversaries attempt to catch up, all they encounter is the dust left behind by those advancing through goodwill.

In such moments, it becomes far more difficult for opposition to interfere with or obstruct what is being accomplished. Their efforts collapse under the weight of their own paranoia; they flail within the whirlpool of panic they themselves have created and stumble when confronted with the beauty being brought into existence.

As hearts are drawn toward sincerity and as the reasonableness of compassionate work gathers people together, those who are unsettled by such light—like souls who shrink from brightness—may, in time, become consumed by their own hatred.

Yet it is essential to remember that the aim is never to provoke, enrage, or harm anyone. A spirit rooted in mercy does not respond to curses, seek revenge, or wish misfortune upon others. Even if someone, overwhelmed by paranoia or resentment, were to fall into personal ruin, there is no joy to be found in such an outcome.

There was a moment in my own life that revealed just how easily the heart can be tested. Someone who had caused great harm and acted with deep hostility spoke in such a way that, for an instant, a harsh thought arose within me—a fleeting wish for divine punishment in response to the injustice being endured. At first glance, such a reaction might seem understandable. Throughout history, even revered spiritual figures like Muhammad Bahauddin Naqshband, Imam Ghazali, and Bediuzzaman Said Nursi sometimes sought relief by appealing to divine justice when faced with persistent cruelty or oppression. But for me, the thought was only momentary. As soon as I paused to reflect, my eyes filled with tears. I found myself saying, “No, my Lord—how could I wish punishment upon anyone, even those who act with hostility or seek to discredit sincere efforts with slander and falsehood? Such a wish is too heavy to utter. If You choose to act, let it be through guidance. Let their encounter be not with ruin, but with truth, clarity, and transformation.”

Let the whole world hear this: this must be the state of the heart. One should not wish for anyone to perish in paranoia, anger, restlessness, or inner suffering. Such thoughts have no place in a heart that seeks what is right.

Our sole prayer is this: that God may grant all people fairness and sound judgment. May He allow them to see the truth as it is, in accordance with its full value and dignity. Rather than spending their time in bitterness, stubbornness, and exclusion, may they embrace the good that is being done and allow it to find a place in their hearts.

This path has always been carried by a generous spirit. Whenever someone offers even a small act of kindness, that goodness is cherished and uplifted. The aim is simple: to win hearts and to seek God’s pleasure by helping build a world shaped by peace and harmony. There is no other agenda. Those who manufacture conflict as though it were real only reveal themselves as the true source of unrest.

The great spiritual figures of the past—Rumi, Yesevi, and others—left behind a legacy of expansive love for humanity. Anyone who strives to follow their example will feel their heart drawn toward compassion rather than hostility. Hatred, vengeance, and rage belong to another way of being—one that leads only to division and sorrow. The commitment here is different: never to see another person as “the other,” and even when seen that way by others, to keep one’s arms open.

Even if someone were to approach with hostility or harm in hand, the response must remain: “Come, dear friend—there is still a place for you in my heart.”

May God grant the strength to remain firm upon this path and the ability to carry these good efforts forward in ever-growing measure. Amen.

Everyone who strives in God’s path must be mentally prepared for the hardships and challenges they are likely to face. Things may not always go as we hope. Our wishes and desires may not be fulfilled. The plans and projects we make for the future may stall and remain unfinished. Along the way, we may be confronted with unexpected difficulties and even face disloyalty or betrayal from people we never imagined.

As Bediuzzaman Said Nursi once said, “Every good endeavor faces numerous harmful obstacles, and devils relentlessly strive against the servants devoted to such good endeavors.” Human and jinn devils alike will harass them and never leave them in peace, just as they did not leave the great Prophets and saints in peace. As expressed in a saying—though not an authentic hadith, yet supported in meaning by Qur’anic verses and sound traditions—“Every good has its obstacle” [1]. In every righteous endeavor, Satan crosses the path of human beings and seeks to block them through various schemes and traps [2].

God has always bestowed His grace upon those who walk in His path and has protected them. Yet being under His grace and protection does not mean that we will never face afflictions and misfortunes. This world is a place of testing, and therefore we will, from time to time, be tried with hardships.

As the Qur’an states in several verses, those who seek to live and uphold God’s religion will inevitably encounter calamities. Those who enter this sacred path will experience certain losses and deprivations. Sometimes we will be tested through the loss of wealth, at other times through the loss of life. If, in the face of such heavy trials, we can endure patiently and restrain ourselves, we will emerge as the winners. For whatever we lose here, we will gain many times over in return.

From the very beginning of the journey, it is vital to be prepared for the kinds of hardships that may arise. A person who sets out knowing that there will be steep climbs, peaks to cross, and deep valleys to pass through will make their preparations accordingly. You may call this an “inner equipment.” By this we mean strengthening one’s inner world and gaining the resilience needed in one’s spiritual and moral life. If such maturity is attained from the outset, external assaults will not cause turmoil. Without such foresight, however, unexpected challenges may leave one bewildered, swept off balance, and clouded in vision.

Let us listen to the Qur’an’s warning: “Or do you think you will enter Paradise without experiencing the trials of those who came before you? They were afflicted with such hardships and adversity, and so shaken that even the Messenger and those who believed with him cried out, ‘When will God’s help come?’ Surely, God’s help is near” [3]. Since the Qur’an offers such a reminder, we too must take heed, wake up, and come to our senses.

At this point, we can recall the words of Abbas ibn Ubada, who addressed the Ansar when they pledged allegiance to the Prophet (peace and blessings be upon him) at Aqabah: “Do you know what you are saying yes to?” People can sometimes be swept away by group psychology, carried along by an emotional current, and pursue a cause with great passion. This is admirable, yet it must not end there. At the very outset, people need to be made aware of the characteristics of the road ahead and be told where they are heading. This path, while offering joy and delight, also carries its share of pain and difficulty. Abbas ibn Ubada, a man of foresight and discernment, reminded them of this reality, implying that tough days lay ahead and urging them to be ready.

Similarly, when the Prophet (peace and blessings be upon him) accepted the pledges of new Muslims, he asked them to promise obedience to him not only in times of peace and ease (manshat) but also in times of hardship and trial (makrah).

From this, it should not be concluded that everyone who serves in God’s cause must inevitably face the heaviest of trials. At times, out of compassion for our weakness, frailty, poverty, and inconsistency, the Almighty may spare us from such severe tests.

Indeed, Bediuzzaman expresses this in one place as follows: “Just as the All-Powerful God can, in a moment, sweep away a sky filled with dark clouds and reveal the shining Sun upon the clear face of heaven, so too can He dispel the pitch-dark clouds of confusion and unveil the unshakable truths of faith as brightly as the Sun, granting this in an easy and effortless way. From His mercy, we hope that He will not exact a heavy price from us” [4].

Nevertheless, we cannot base our preparations on this possibility. We must ready ourselves for winter, take our precautions accordingly, and if spring arrives instead, we should embrace it with gratitude and delight.

Those who devote themselves to the service of faith and the Qur’an can be regarded as having formed, so to speak, a spiritual company. Every member of this company is responsible for supporting and helping the others. When some are afflicted with hardship, the others should lift them up and provide the necessary support to strengthen their hearts and spirits. To withstand external pressures and oppression, and to overcome the shock of unexpected events, we all need this kind of mutual support.

It is especially important to strengthen those whose inner resilience is weak and who are easily shaken by pressure. Such individuals must not be left alone; they must be cared for and supported. Visiting a brother or sister in prison, asking after their wellbeing, and meeting their needs will be a great source of morale for them and will fortify their spiritual strength.

We should never forget that when one person who shoulders a cause is wounded or hurt, this affects the entire body of the community, causing cracks and fractures. Therefore, whenever a friend faces difficulty, we must mobilize the blessings God has granted us and try to resolve their problem in some way.

Indeed, everyone may encounter different forms of affliction. Some may overcome these with their own inner strength. Yet not everyone’s spiritual immune system is equally strong; some cannot resist the viruses and microbes to which they are exposed and thus require external reinforcement. In such circumstances, it is a major responsibility of the members of this spiritual company not to leave anyone alone in their troubles, not to let them feel abandoned or helpless. Like the stones of a dome that hold each other in place, we too will stand firm if we support one another. Otherwise, we will collapse and scatter along the way.

Another matter that must be emphasized during times of trial is this: especially those of weak character may criticize destiny, refuse to submit to God’s decree, and begin to question the divine determinations concerning them. In doing so, they act contrary to the verse: “He cannot be questioned about what He does, but they will be questioned” [5].

Furthermore, in such times, people may also start searching for someone to blame for the problems at hand, casting accusations on one another. This, in turn, damages morale and undermines spiritual unity, thereby doubling the calamity already being experienced.

Of course, in the face of misfortunes, we must engage in deep self-examination, draw lessons from past mistakes, and resolve not to repeat them in the future. To prevent similar problems from arising, we must learn from experience and act with greater prudence. We should analyze the visible causes of the afflictions that befall us and take precautions to avoid their recurrence. We should also review our activities, plans, and programs once more, seeking new measures to ensure security on the path ahead. But all this should be done without criticizing destiny, without blaming one another, and without hurting or reproaching our friends—rather, it should be done with gentleness and forbearance.

Otherwise, we risk breaking our companions’ hearts, burdening them with guilt, or provoking defensive reactions. Through our criticism and accusations, we may cause disputes and divisions among ourselves. Over time, this could give rise to a group of the alienated and discontented who might even work against us. Without realizing it, we would then have violated both our own rights and God’s rights. While trying to solve one problem, we would open the door to even greater problems and eventually collapse under their weight. Such matters can tolerate neither haste nor harshness.

References

• Kashf al-Khafa,2/89.
• See Nasa’i, Jihad 19.
• Surah al-Baqarah, 2:214.
• Bediuzzaman, The Gleams, p. 131.
• Surah al-Anbiya, 21:23.

Many appear to have found God, but many live far from Him. His name rests on the tongues, but hearts often remain largely blind. What is read and learned does not evolve into deep spiritual understanding. Understanding is not crowned with love, nor does it rise to the horizon of longing and passion. Despite bold claims made in the name of religion and belief, only tentative, crawling steps are taken on His path. Not for everyone, perhaps, but when one looks at the overall picture, it is hard to claim that nights are revitalized with depth and sincerity. The heart is silent, and the spiritual core that should illuminate it has grown faint. Against this backdrop, it would be accurate to say that in the name of piety, many lead a stumbling, faltering life that struggles to move towards its true goal.

This is precisely because the spiritual core has fallen quiet, the heart has fallen mute, consciousness and sensitivity have become paralyzed, and the flame of love and fervor has been extinguished. As a result, the stage is left to the tongue and the lips, which fill this void by rambling endlessly and making noise about every subject. The tongue, now in command, starts telling lies, spreading slander, making baseless accusations, and indulging in meaningless or frivolous talk. It becomes engaged in distortion, false narratives, and worthless chatter that benefits no one. Minds that have severed their link with the heart become polluted, and naturally, the words and writings arising from such minds spread corruption throughout society. If you doubt this, just glance at the media of our times—listen to the news, read the articles—and you will understand precisely what I mean.

Make no mistake: I am not referring to people with no connection to religion or faith. I am talking about those who call themselves believers, who pray five times a day, stand humbly before God, bow, and place their foreheads upon the ground. Yet, unfortunately, many have become people with deadened consciences, hardened hearts, and dried-up spirits. As a result, countless individuals openly indulge in idle chatter, employing every potential of the tongue for negativity. Such people have very little to offer the world—and very little to present in the name of religion.

We have always believed that dedicated hearts would revive religious sentiment and understanding, and make it an active force in daily life. We have hoped for an exemplary community which would arise with its own character, and that its resonance would draw others to it. We pray that God will not disappoint us in this hope or cause our trust to be misplaced.

All thanks be to God, despite the tireless efforts of oppressors to utilize every force at their disposal for ruin, God did not allow their vile ambitions to prevail. We pray that, as in the past, He will also frustrate the schemes of today’s oppressors, leaving their aspirations unfulfilled. So it shall be, for no one can extinguish the flame that God Himself has ignited.

From our own perspective, we consider these trials and injustices as a form of “gentle slap” — a warning from God, prompting us to reflect upon how well we have fulfilled the trust granted to us. We recognize that despite the showers of mercy and favor poured upon us, we have fallen short of responding with genuine gratitude, remembrance, and reverence. We have neglected to acknowledge Him as the sole source of every beauty and blessing. We have succumbed to complacency, drifted into forgetfulness, and distracted ourselves with worldly concerns. We have weakened ourselves with fatigue from the long journey, dulled ourselves with the intoxication of apparent success, or fallen prey to the poison of ego and vanity. As a result, when trials and hardships befall us, we try to draw ourselves into account. We regard these moments as warnings, accept that God is refining and teaching us through them, and seek to draw lessons and wisdom from every challenge. We accept every difficulty and disaster as a form of merciful discipline and adopt an attitude shaped by this understanding.

Every event rests in God’s hands. If it is He who delivers the slap, tugs the ear, and gives the warning, then it must be because He intends to guide us towards something beautiful and worthwhile. Everything has its appointed time, its fixed term. When that time arrives, God bestows such blessings upon you and fills your heart with such serenity that you say to yourself, “So this was why I suffered! All those hardships came only so I could one day smile. To be granted such grace was worth every pain I endured.”

We must never forget that we were created for another realm. According to the deeds we carry out and the trials we experience here, we will assume a form and state in the life to come. What we become in the Hereafter will be shaped by the picture we paint for ourselves in this world. Everything we do here will be reflected there, determining the nature of our existence in that realm. In fact, how we respond to trials and calamities—how we pray, fast, and worship—is, in a sense, a decision about the life we will lead in the Hereafter. In this way, every deed performed in this world can be seen as a preparation for the world to come. According to this measure, some will rise to Paradise, some will remain suspended between realms, and others will tumble into Hell.

A believer must live with an eternal perspective, rising above the trials and hardships of this transient world. They must work ceaselessly and faithfully, striving with every breath to be a person of the Hereafter. In an era when one injustice gives rise to another, when countless people suffer cruelty, when honor and dignity are violated, and countless brothers and sisters are wronged, our hearts must quiver for them. We must bow down, press our foreheads to the ground, and pour forth tears like a river, calling upon God with sincerity.

If we approach Him with a single teardrop, He will respond with oceans. Even if our deeds weigh no more than a grain of dust, He will repay them with the brilliance of the sun. The deeds we offer to God, however small and insignificant, will be met with returns as magnificent and boundless as His glory and majesty.

Faithfulness means living in accordance with the covenant one made with God in pre-eternity. When a believer declares their faith, they are, in that moment, giving their word to God. It is as though they have taken an oath and entered into a binding agreement with Him. True faithfulness lies in fulfilling the terms of this commitment to the letter, living in a way that never breaks that solemn vow.

The declaration of faith is an affirmation that there is no true one worthy of worship and no rightful recipient of devotion other than God. As a reflection of this faithfulness, one must embody this belief not only in thought and emotion but also through speech and action. While a person’s faith, contentment, submission, and trust in God reveal their inward—or theoretical—loyalty, it is through conduct, behavior, and acts of worship that practical faithfulness is made visible. In this sense, faithfulness is not merely an internal bond with God—it is also a commitment to obey His commands and refrain from what He has forbidden.

Faith is, at its core, an inner acceptance. If a person fails to translate the demands of faith into action, they fall into a state of internal contradiction. One who proclaims belief through the declaration of divine oneness yet lives in opposition to God’s commandments is not upholding the requirements of faithfulness. In fact, such behavior amounts to breaking the very promise they made—a breach of the covenant they entered into.

A believer is someone who stands by their word. Once a promise is made, it must be honored—regardless of the cost. This is the example we see in the noble Companions: they pledged unwavering support to the Messenger of God (peace and blessings be upon him), and never deviated, even by an inch, from that promise. They upheld their word even at the cost of their lives. For salvation lies in truthfulness—in being upright in one’s state, speech, and conduct; in being completely and consistently sincere.

Human beings may be endowed with various potentials and distinctive qualities. Yet above all such attributes, the greatest honor a person can attain is servanthood to God. The very purpose of creation—for both humans and jinn—is to come to know and recognize God and to devote oneself to His worship. This purpose can also be described through its spiritual dimensions: faith, divine knowledge (ma‘rifah), love of God (mahabbah), and the joy of spiritual intimacy (dhawq rūhānī).

Throughout the Qur’an, God at times addresses humanity with the words “Yā ‘ibādī”—“O My servants.” In this address, we can sense His affection, compassion, and mercy for His creation. From another perspective, it may be understood as, “O My faithful bondsmen!” For us—weak and fallible beings who often stumble and falter in sin—such a divine call offers immense comfort and profound hope.

What is required of us, as servants of God, is to remain firmly anchored in this perspective and to reject anything that may obstruct or weaken it—just as one would cast away the accursed devil. God Almighty, who created the human being from clay, also endowed them with the capacity to ascend to the horizons of heart and spirit, to be honored with faith, spiritual knowledge, and divine love, and to attain closeness to Him. There are latent seeds within every soul—when nurtured and allowed to flourish, they enable one to become a close and intimate companion of God. This, indeed, is the station we should strive to attain.

For believers devoted to the path of faith, faithfulness holds special significance. Remaining unwavering in their loyalty to the Prophetic way—without straying even by so much as a hair’s breadth—is of the utmost importance. The truly faithful servants of God not only base their worship and devotion entirely on His command—they also tie their very existence in this world to serving His religion. So long as they have the opportunity to serve Islam, life holds value and meaning for them. But when they feel there is no longer anything more they can contribute, the light of the Hereafter begins to shine more brightly before their eyes. At that point, they can say with ease and serenity:

“O God, if my duty in this world has come to an end, then take me into Your presence.”

In saying this, they are not asking for anything that contradicts the destiny God has written for His servants. Rather, they are expressing a longing to be released from their earthly post and reunited with the Divine.

In this regard, Prophet Joseph (peace be upon him) stands as a beautiful example. At the very moment he was reunited with his parents, had become a figure of authority in Egypt, saw the religion he had shared begin to take root in people’s hearts, and witnessed consciences turning toward him—when he had reached the peak of worldly blessings and possessed all that a person might desire for happiness—he turned to God with this heartfelt plea:

“Let me die as a believer, and join me with the righteous.” (Surah Yusuf, 12:101)

If a person feels there is no meaningful duty left for them to fulfill in the service of faith, they may begin to long for release from this worldly life. This, too, is an expression of faithfulness.

Faithful servants of God never tie their worship or service to any worldly gain. They see ranks, titles, positions, and public recognition as spiritually perilous. They have no desire to be admired, to be seen everywhere, or to be fondly remembered by others. In fact, they tremble at the thought that even the slightest trace of such worldly ambition might creep into their devotion—fearing it could result in spiritual loss in the Hereafter. Their motto is simple and sincere:

“O God, if I can no longer serve Your religion, do not let me live even a moment longer!”

It is, of course, natural and desirable for a person to be remembered kindly after their death—to be known for the goodness they left behind and to be honored with prayers and supplications. Who would not wish for people to say:

“May God be eternally pleased with them—for they strove tirelessly to uphold the religion, rendered great services, raised righteous generations, and left behind ongoing charities that continue to add to their book of good deeds. May God grant them His forgiveness and mercy, gladden them with Paradise, and grant them nearness to the Prophet.”

All of this is a beautiful legacy, and we believe such remembrance will benefit a person in the Hereafter. Indeed, the Qur’an tells us that Prophet Abraham (peace be upon him), who is presented as a model for all believers, once prayed:

“Grant me a good name among later generations.” (Surah al-Shu‘arā, 26:84)

However, if someone like us, in this worldly life, grounds their servanthood in recognition and praise, it can no longer be considered sincere. Such an outlook is incompatible with true devotion, genuine servanthood, or authentic faithfulness.

In summary, a faithful believer should strive to spend every moment—every minute, every second, every breath—living for their Lord. Every matter should be connected to God, and every task carried out in His name. They must endure the burdens of this world for His sake, live for Him, sit for Him, rise for Him, and do everything solely for His sake. And if the thought of living for their own sake ever arises, they should be able to present their resignation from life itself before God.

Pursuing worldly ambitions, managing ventures for personal gain, involving oneself in activities believed to offer material or spiritual returns, or seeking public acclaim—all of this stands in direct contradiction to true faithfulness. In fact, such inclinations can rightfully be described as satanic. A person who lives for God cannot at the same time serve the aims of Satan.

If one fails to do the things that bring God’s pleasure, what value is there in receiving worldly praise or being exalted by others? If their efforts were driven by the desire for recognition, they will be held accountable in the Hereafter for those very accolades:

“Tell us—were you truly as they said you were?”

And if the answer is no, they will be cast down in disgrace.

If a person cannot be a true servant, faithful to God, then holding prominent positions, overseeing institutions, or becoming someone widely admired is not a success—it is a loss. And if, like worldly people, they internalize and embrace the praise spoken about them, they will find themselves suffering one loss after another on the path where they had hoped to win.

The blessings of God sometimes come as a consequence of our deliberate actions, while at other times, they appear beyond our will—as blessings we are compelled to experience (jabr-i lutfi [1]). For example, you may find yourself involuntarily directed down a certain path. This path may be challenging, and despite initially lacking intent or choice, you may feel obliged to carry out certain actions. Yet, upon later reflection, you might realize that these unplanned experiences brought significant benefits. Such blessings can be imperceptible at first. Even great figures may occasionally encounter this, as it’s a condition that can happen to anyone.

There are moments when a person encounters severe trials and feels utterly crushed under the weight of hardship, to the point that their life is turned upside down. The pain and suffering they endure can shock them, initially obscuring the Divine blessings embedded in these hardships. However, as they begin to recover from the shock, examine events from multiple perspectives, and evaluate them as a whole, they gradually come to recognize the blessings that arise from these challenges.

Allow me to share a personal example. Years ago, when I was a teacher at a school, there were individuals who could not tolerate my presence there. They made things quite difficult for me, eventually forcing me to leave. This place was very dear to me in terms of education and upbringing—it felt like a first love. My heart was deeply connected to it, and I took great pleasure in engaging with the students and teaching them. Although they were young, I valued them highly and took special care in their development. Yet, certain members of the school’s board could not bear even this, and their envy led them to resentment. Ultimately, I was compelled to leave with a heavy heart and deep sorrow. Unfortunately, envy can sometimes drive people to acts of malice that even disbelief would not cause. We see many examples of this in today’s world.

As I mentioned, leaving that school was initially very painful for me. For a long time, it lingered as an ache in my heart. However, in time, with the establishment of new institutions, we reached far more students, and our efforts expanded significantly. Had I remained at that school, our work would likely have been confined to a narrow, limited scope. Although my own desire was to stay, God’s plan was different. My departure became, in a way, a blessing imposed upon me (jabr-i lutfi). Indeed, as the Qur’an states, sometimes there is good in events that we find displeasing, both in ways we understand and in ways beyond our comprehension [2]. Who knows what great blessings may be hidden within the painful events we witness today?

We view all calamities and adversities as tests, while also acknowledging that they may serve as “compassionate reminders” [3] of our own shortcomings—whether failing to make the best use of past blessings, neglecting the duties of our role, or falling short in our understanding and conviction of God’s Oneness. For this reason, we engage in sincere self-reflection, turn to God with renewed faith, and seek forgiveness for our mistakes.

We should remember that even the difficult events we experience may ultimately serve as compelled blessings. If we can face such adversities with patience and acceptance, fulfilling the test’s requirements, we hope from God that they will elevate us to a better place than where we began. We view these challenges as crossing a river, climbing a hill, navigating a rough path, or passing over a bridge. In so doing, we wait expectantly for God’s blessings. While the events are still fresh, we may not fully perceive their significance. Yet once the hardships have passed, as we look back, we come to appreciate the gains, grasping the meanings and wisdom behind what we went through. We then understand how God’s act of scattering us across the world and making our voices heard was indeed a compelled blessing, and we feel grateful to Him.

As believers, we carry a significant duty: to convey the truths to those in need around the world, to seek awakened hearts that will find true fulfillment in these teachings, and to share the beautiful values passed down from our predecessors. If, through negligence, we fail to fulfill this duty deliberately, God may guide us to this path involuntarily, scattering us like seeds across the world—even through states of hardship and suffering. By sharing our experiences of oppression and victimization, we draw attention to ourselves, arousing the sympathy and compassion of others, forming friendships that might have been difficult to establish under normal circumstances.

We have already witnessed many examples of this. People from various religions, nations, and cultures have extended their wings of protection to those seeking refuge. They not only shared in their pain but also guided and supported them as they settled into new lands. Some even offered a corner of their homes. This is because God created humans noble. Those who are aware of their innate dignity and live accordingly will open their hearts to those subjected to inhumane treatment. They feel compassion and offer help to those forced to leave their country, leaving behind loved ones and possessions. If unjust treatment, oppression, or victimhood is conveyed effectively and used thoughtfully, it can open doors, forge friendships, and create new opportunities for dialogue that were previously unimaginable. These, too, are Divine blessings we could not have foreseen from the beginning.

It is crucial that such relationships develop naturally, following their own course. These initial small steps can lead to significant outcomes, allowing others to observe and understand us on a spiritual level. If we uphold our values through conduct and example, prejudices will gradually fade, and the hostility in people’s hearts will diminish. These are meaningful steps forward. If these relationships are maintained with dignity and friendships become lasting, the barriers and walls between us will gradually disappear. People will have the opportunity to understand and learn about one another through direct interactions.

In short, the compelled blessings of God will lead to such beautiful outcomes that, even if you were to compose the most perfect epics like the poet Firdausi or express your points in the most eloquent way, you would not achieve such profound influence.

Notes

1. Jabr-i lutfi: Compelled blessings or merciful compulsion, referring to blessings generously bestowed by the Almighty upon a person without their will or choice.
2. Surah al-Baqarah (2:216): “Perhaps you dislike something which is good for you and like something which is bad for you. Allah knows and you do not know.”
3. The term “compassionate reminder” (or “slap of compassion”) refers to a hardship or challenge that serves as a corrective response to one’s mistakes or shortcomings, especially in areas of spiritual commitment. Though difficult, this Divinely intended reminder aims to guide a person back towards sincerity, loyalty, and devotion to God. With an underlying purpose to foster spiritual growth, it holds hidden blessings that encourage a deeper connection with the Divine and personal transformation.

Illumination by Divine light is essential for a person’s inner world. Without the Almighty’s guidance, one is condemned to darkness, which eventually shrouds their entire horizon. Even if their path is lined with spotlights, they will stumble, shaped by the dark thoughts, words, and actions within them. Their heart falls, their soul becomes aimless, and they cannot even recognize the darkness surrounding them, mistaking it for light.

In His mercy, God sent Prophets and Scriptures to guide humanity from darkness to light. Many embraced this light, but some gradually distanced themselves from it, condemning themselves again to darkness. Since the time of Adam, even among those who followed Prophets, some faltered and turned back, losing sight of the Divine light. Entangled in worldly desires, bodily pleasures, wealth, and property, they brought ruin upon both their worldly and otherworldly lives.

In the years following the Age of Happiness, some who had once sat close to the Prophet Muhammad (peace and blessings be upon him) tragically abandoned their faith. These individuals were not hypocrites; they had genuine faith. Yet somewhere along the way, their vision blurred, and they veered off the path onto side trails, falling behind. They became lost, unable to perceive the inner darkness they were slipping into, unaware of the zigzags they traced on the path.

Often, people fail to recognize their inner flaws, only seeing their deficiencies through serious self-reckoning. For this reason, it is crucial to constantly seek steadfastness and refuge in God to avoid stumbling along the way. The Messenger of God frequently prayed, “O Allah, the Turner of hearts! Keep my heart firm upon Your religion” [1]. Although he was closest to God, he taught us this prayer as a reminder for his community. The Prophet’s prayer conveys this message: “If even I make this request, then you should also strive to live with utmost care for steadfastness.”

The perpetual cycle of historical recurrences

Those who walk with reliance on God’s strength have never stumbled or faltered, even under the harshest conditions. Neither the allure of worldly beauty nor the oppression of tyrants has deterred them from their path. On the contrary, as challenges mounted, their resolve only grew stronger, their sincerity deepened, and they held fast to essential principles that must never be forgotten. Those who remained steadfast until the end triumphed, while those with weak spiritual immunity ultimately succumbed, bowing to tyrants and losing their way. Though they may have found temporary relief in the world, they will face the reproach of God in the Hereafter: “What harm did you see in walking My path that made you bow to the oppressors?”

Indeed, in the ongoing cycle of history, what happened yesterday continues to unfold today. God’s unchanging laws apply to all societies, and the struggle between good and evil—between Faust and Mephisto—has existed since the time of Prophet Adam. Those who have firm faith in God continue to walk the path, remaining steadfast regardless of oppression, persecution, or deprivation. In contrast, those with weak faith fall victim to power, authority, rank, and worldly pleasures, often justifying their ambitions by manipulating the very values they once believed in. Acting with Machiavellian motives, they become willing to oppress others, even using religion to justify their actions. In loyalty to the idols they have transformed into altars, they inflict unimaginable suffering upon others.

This phenomenon has repeated across history, but it is perhaps even more dangerous today. Egoism has become rampant, and love for the world intoxicates people, leading them to prioritize worldly life over the Hereafter. Many may outwardly appear pious—attending mosques, praying, and fasting—yet they do not really believe in an afterlife nor do they have any sense of accountability. Their only concern is to perpetuate their own pomp, splendor, and dominance. Such people lie without hesitation, deceive others with ease, and oppress those they see as obstacles to their rule, enticing them with worldly promises or subjugating them with acts of cruelty.

On this devilish path, they would even crush an angel if it threatened their comfort. To protect their short worldly life, they darken the lives of innocents, sometimes seizing their property or depriving them of freedom. Sadly, those without strong spiritual immunity may also be swayed, changing their direction and losing themselves amid such tribulation.

Winners and losers

The duty of sincere believers is to remain steadfast on the righteous path, enduring oppression and injustice with patience. Today, we witness countless examples of this. Many faithful have bravely shown their loyalty and fortitude, holding fast to their values without wavering under pressure. They did not submit to oppressors; instead, they met convictions with smiles and walked to prisons joyfully. Through their acts of worship and remembrance of God, they transformed prisons into sanctuaries, schools of spiritual retreat, and places of worship. Even in places one might expect to lose, they achieved great spiritual gains. Truly, have not the oppressed and wronged always been the true victors, while the oppressors and tyrants have been the real losers, darkening their own inner worlds with paranoia and delusion?

Yet there have also been those who cursed the path they once walked and turned to support oppression, signing false confessions that defamed innocent people. By doing so, they portrayed the good deeds they had once performed for their faith, country, and humanity as if they were crimes. Regardless of their intentions, such individuals slander the innocent, committing one of the gravest sins. Those who see no wrong in this act are in even greater danger. By trying to save their worldly lives, they may darken their Hereafter.

Some believers mistakenly think that appearing favorable to an oppressor or maintaining ties with them will ensure their safety. Yet tyrants, paranoid and fearful by nature, cannot trust those who betray their own friends, seeing them as potential threats. Such people, once used, are often discarded. Seeking to appease those who worship the world and exploit religious values for gain is a grave misfortune and sin. Throughout history, have any true servants of God, after enduring oppression and hardship for their faith, ever apologized to tyrants?

We must never forget that supporting an oppressor’s cruelty is itself a form of oppression. Helping those who commit injustice by providing means or opportunities is a type of tyranny, while making life difficult for an oppressor and denying them opportunities is an act of worship.

Remaining steadfast on the path

Those who prevail in both this world and the Hereafter are those who remain unwavering, standing firm even in the face of hardship. Enduring oppression and suffering for the sake of one’s beliefs ultimately leads to success. The Qur’an captures this beautifully: “Our Lord, do not let our hearts deviate after You have guided us” [3]. This wisdom reminds us to constantly seek God’s guidance on the Straight Path. When a person truly understands this, they learn to withstand any challenge, refusing to alter their course due to the oppression of tyrants.

This truth is mirrored in the stories of the Prophets. They endured relentless attacks and torture with unwavering resolve. The life of the Messenger of God (peace and blessings be upon him) and his companions shows us the immense hardships they faced for the sake of God. Idolaters subjected them to torture, laid them on burning sands, burdened them with heavy stones, imprisoned and boycotted them, yet none of these trials made them abandon their path. In the end, the oppressors lost, and the believers emerged victorious.

Patience is the key to salvation. Those who endure hardship with patience ultimately attain victory. Just as early believers bore the hardship of the boycott in the Valley of Abu Talib (Shi’b Abi Talib) [4], we, too, should draw inspiration from figures like Bilal and Ammar, who, despite being laid on scorching sands with heavy stones, remained steadfast. The People of the Ditch (Ashab al-Ukhdud) [5] also exemplify unwavering faith, staying true even when tyrants threw them into fire-filled trenches for their belief in God. Wavering brings no benefit and leads only to loss.

Notes

1. Tirmidhi, Qadar 7; Ibn Majah, Dua 2.
2. Mefisto (Mephistopheles): The chief devil in medieval texts and later literary and operatic works, to whom Faust (Faustus) trades his soul or sacrifices his spiritual values in exchange for power, knowledge, or material gain.
3. Surah Al-Imran, 3:8.
4. ‘Shi’b Abi Talib’ is a valley between the Mount Abu Qubays and the Mount Khandama in Mecca. When polytheists of Mecca declared an economic and social boycott on Prophet Muhammad, peace be upon him, Banu Hashim and Muslims, it was in Shi’b Abi Talib they lived for three years under blockade.
5. The aṣ’ḥābu l-ʿukhdūdi(People of the Ditch) is a story mentioned in Surah Al-Burooj of the Qur’an. It recounts the tragic fate of believers who were thrown into a ditch and set on fire by King Dhu Nuwas of Himyar for their unwavering faith in Allah over 2,000 years ago, at what is now the Al-Ukhdud archaeological site in Najran, southern Saudi Arabia.

Asceticism (zuhd), in essence, involves renouncing worldly pleasures and completely removing the desires for the material world from one’s heart. A person who practices asceticism is known as an ascetic (zahid). An ascetic defines their relationship with the world based on necessity and need. They only seek the strength and energy required to perform their worship, explore spiritual realms, and focus on their ultimate spiritual goals. Their main aim is to achieve the pleasure of God and eternal happiness in the afterlife. However, they also understand that maintaining a balanced approach to these goals requires addressing basic physical needs such as rest, food, drink, and natural desires. Therefore, they do not follow a path that contradicts human nature.

Not in action but in the heart

Asceticism can also be approached from Bediuzzaman’s perspective as “renouncing the world not in action but in the heart.” A person who has renounced the world in their heart still actively engages in necessary tasks and responsibilities, doing their best in all they undertake. Whatever their task, they work diligently and strive to achieve the desired outcome. They use their thinking and reasoning powers, talents, and abilities to their fullest extent. However, they are not attached to the outcome. Even if they do not receive the fruits of their labor, they do not experience disappointment. They neither grieve over what they have lost nor rejoice over what they have gained in the world. When facing the loss of wealth, life, children, or health, the words that come from their lips are: “Praise be to God who had given all these and has now taken them back.” This is the attitude of a person who has attained the grace of asceticism in every positive or negative situation they encounter.

As for the relationship between asceticism and generosity, it is inconceivable for a person who has severed their emotional attachment to the world to be stingy. They do not hesitate to spend their resources in the way of God. From this perspective, asceticism naturally brings about generosity. Conversely, for a person to embrace asceticism, they must be able to spend what God has granted them comfortably in His way and, even more so, develop a spirit of altruism to the extent that they prefer their brothers and sisters over themselves, even if they are in need.

The Most Generous

One of the beautiful names of God is the Most Generous (al-Jawad). Although this name is not mentioned in the famous Prophetic saying listing God’s 99 names, it is stated in another one: “God is generous, He loves generosity” (Tirmidhi, Adab 41). Additionally, in the Jawshan al-Kabir, this name appears three times as “the Possessor of Generosity” and once as “the Most Generous of the Generous.” Some scholars use the intensified form (Jawwad) to emphasize the extent of God’s generosity, as His treasures are vast, and His giving knows no bounds. Therefore, a person who adopts generosity as a moral trait is essentially emulating the attributes of God.

Generosity should not be understood solely as providing food, drink, or financial assistance. The scope of generosity is much broader, encompassing all forms of giving, good wishes, and goodwill towards others. For example, when a person prays for sincerity, divine pleasure, and passionate longing for God, saying, “O God, bestow all these upon my brothers and sisters as well,” this is a form of generosity. Similarly, all behaviors required by a high spirit of altruism can be considered acts of generosity. A person with such noble character may even act generously towards their brothers and sisters in the afterlife, wishing for them to cross the Bridge (Sirat) first, enter Paradise first, and attain God’s pleasure first.

We can also relate generosity to the spirit of “so others may live.” A person who devotes his or her life so that others may thrive, who endures all kinds of sacrifices so that others can connect with God, and to remove barriers between hearts and God is someone who represents both generosity and asceticism at the highest level. This selfless dedication ensures the spiritual well-being and growth of others, embodying the true essence of generosity. For someone devoted to such lofty goals, what connection could they possibly have to the material world?

True freedom through asceticism

It should be noted that the path to experiencing true freedom also lies in asceticism. A person who does not attach their heart to worldly possessions or pleasures does not bow or bend before anyone. They do not flatter others, nor do they obey anyone unconditionally. Since they consider servitude to God as the highest honor, they see servitude to others as a form of associating partners with God. Even if the entire world were laid before them, they would not change their principles, because their path is not one that can be altered by worldly things. Let others change their course for a few mansions or flatter others for promised positions! Those dedicated to an eternal life should not be deceived by the behaviors of those who live only for today and ignore the Hereafter.

Let us conclude this section with the following poetic verses:

Begging from people has always been a burden to us,
For those whose sanctuary is God, such burdens are torment.
We have never tasted a favor tainted with servitude,
For those with a free conscience, such favor is torment.

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.