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.

Witnessing the solar eclipse on April 8th, 2024, at Niagara Falls was an unforgettable experience. Our school’s field trip, a chance for both my students and me to marvel at this extraordinary natural spectacle, was met with palpable excitement. As we arrived, we found Niagara Falls bustling with even more activity than usual, transformed into a hub for eclipse chasers from around the globe.

Despite the brief total eclipse lasting just one to three minutes, the anticipation built over two enchanting hours in the afternoon, transforming this renowned tourist destination into a focal point of celestial wonder. The convergence of the majestic falls and the cosmic event created a breathtakingly surreal backdrop for an already momentous occasion.

Toronto was just outside the path of totality and set to experience a partial eclipse peaking at 3:19 PM ET. This made the Toronto District School Board reschedule a professional development day for teachers from April 19th to April 8th. The decision was made due to concerns that the eclipse would coincide with school dismissal, increasing the risk that children might be outside and look directly at the sun without proper protection, potentially leading to serious eye damage, including partial or total vision loss.

The cloudy weather added a mystical atmosphere to the event. Watching a solar eclipse under a clear sky might have felt ordinary, but here, we could only catch fleeting glimpses when the clouds allowed, heightening the excitement of the crowd. Niagara Falls took on a festival-like energy, with a cheerful crowd donning special eclipse glasses and eagerly scanning the sky. Each time the sun briefly emerged from behind the clouds, the excitement surged. There were shouts, exaggerated noises, and enthusiastic calls. At that moment, I didn’t fully understand, but it seemed that many people—perhaps the majority—considered being there and showing enthusiasm more like a form of worship rather than just witnessing a remarkable natural event.

It was a total solar eclipse. For three minutes, the moon completely covered the sun, plunging us into darkness. It felt like midnight, even though it was the middle of the day. The atmosphere became eerily silent; for about thirty seconds, no one made a sound. It was as if we had been transported to an abandoned, desolate place. Then, a few cheers broke the silence.

During those three minutes of total eclipse, it felt as though life had paused. We couldn’t hear or see any living creatures, especially birds, during this time. It’s worth mentioning that before the eclipse began, all the animals, especially the birds, seemed to be greeting it in their own way. The birds flew around wildly and noisily, announcing the upcoming event. Their chirping and excitement spread to all living creatures, filling the forests and parks around Niagara Falls with a sense of joy. But during those three minutes, all of that vanished. I found this as fascinating as the eclipse itself.

After about three hours, the solar eclipse ended, and on the way home in the school bus, I discussed the day’s events with my students. I started with a question: “If our school bus could travel to the sun nonstop at a speed of 60 mph (96 km/h), how long would it take?” The Earth orbits the Sun at an average distance of 150 million km (93 million miles), which we call 1 Astronomical Unit.

Depending on your preferred method of transport, it would take you 19 years to reach the Sun on a plane traveling at 885 km/h (550 mph) or 177 years to drive at 96 km/h (60 mph) or 3,536 years to walk there at 4.8 km/h (3 mph). A photon of light makes the journey from the Sun to Earth in just 8 minutes and 20 seconds.

I continued, “How long would it take to reach the moon if we could travel there in the same bus?” It would take about 165 days. At this point, I explained how the two celestial bodies, separated by about 400 times that distance, align so perfectly to cause a solar eclipse. If such an alignment happened less frequently, life on Earth would be significantly affected.

The sun, the star of our galaxy, is assigned a key role in the creation of life in our world by sending its light across 150 million kilometers in just eight minutes. Just think—our bodies rely on the sun to produce vitamin D, a crucial nutrient for bone development. That light, traveling across the vastness of space, reaches us and plays an essential role in our health and survival.

The health benefits of sunlight are well-documented, particularly its role in vitamin D production when UVB rays interact with the skin. While people can obtain vitamin D through diet and supplements, sunlight remains a crucial natural source of this essential nutrient.

Vitamin D is necessary for key biological processes, supporting healthy bones, managing calcium levels, reducing inflammation, supporting the immune system, and regulating glucose metabolism. Researchers have also found a link between sun exposure and lower blood pressure, with reduced death rates from cardiovascular issues. They suggest that exposure to sunlight triggers the skin to release stores of nitrogen oxides, which cause arteries to dilate, lowering blood pressure and potentially reducing the impact of metabolic syndrome. Increased sun exposure may also protect people from diseases like type 1 diabetes, multiple sclerosis (MS), and several forms of cancer, including colon, breast, prostate cancer, and non-Hodgkin lymphoma.

Sunlight also supports better sleep and sets people’s circadian rhythms by regulating serotonin and melatonin levels. Being in the sun generally makes people feel good, and there are many scientific reasons for this effect. Exposure to UVB rays causes human skin to produce beta-endorphins, which are hormones that reduce pain and promote a sensation of well-being, improve mood, boost the immune system, relieve pain, promote relaxation, help wounds heal, make people feel more alert, increase job satisfaction, and reduce depression.

The sun is the closest star to Earth. Despite the huge distance in between, the sun’s gravitational pull holds the planet in orbit. It radiates light and heat, or solar energy, which makes life possible on Earth. Plants need sunlight to grow. Animals, including humans, need plants for food and the oxygen they produce. Without heat from the sun, Earth would freeze. There would be no winds, ocean currents, or clouds to transport water.

Solar energy has existed as long as the sun—about five billion years. While people have not been around that long, they have been using solar energy in various ways for thousands of years.

As I explained the importance of the sun to us, one student turned to another and said, “The teacher is one of us.” I didn’t understand what he meant, so I asked a colleague next to me. My colleague explained that the student thought I worshipped the sun, just like he did.

At that moment, I could not help but ran a theory in my head: “If the sun is a god, then, so must be the moon, for it can block it.” If he had heard my thoughts, the student would probably warn me for blasphemy.

I realized that some people there were present due to their religious beliefs. We, on the other hand, were there to appreciate the magnificent creations of the Creator. In the back of my mind, I thought of the words of Prophet Abraham, who said, “I love not the things that set” (An’am 6:76).

The spectacle of the solar eclipse at Niagara Falls highlighted a fascinating intersection between science and spirituality. Throughout history, humans have often turned to spiritual or religious explanations to make sense of natural phenomena they could not otherwise explain. The sun and the moon, due to their profound influence on our lives and their mysterious, awe-inspiring appearances in the sky, have frequently been deified. Various cultures have worshipped these celestial bodies, attributing to them godly powers and constructing elaborate myths around their movements.

This dualism—where natural phenomena are seen through both scientific and spiritual lenses—was evident among the crowd at Niagara Falls. For some, the eclipse was a mere alignment of celestial bodies, a predictable event explained by the principles of astronomy. For others, it held deeper, spiritual significance. The temporary darkening of the sun by the moon was not just an astronomical occurrence but a moment of divine interplay between celestial gods. This view posits that the sun and the moon, embodying powerful deities, engage in a cosmic dance that directly impacts human life.

In the past, such interpretations were necessary due to the lack of scientific understanding. The unexplained needed a framework, and spirituality provided that. The sun, with its life-giving rays, was seen as a benevolent god, while the moon, with its control over tides and mysterious phases, was often perceived as a powerful and sometimes enigmatic deity. This spiritual dualism gave people a sense of control and understanding over the natural world, offering comfort in the face of the unknown.

Even today, despite our advanced scientific knowledge, these ancient beliefs persist. They coexist with scientific explanations, showing that human beings seek meaning beyond what can be quantified and explained. The eclipse at Niagara Falls was a perfect example of this duality. While we marveled at the precise calculations that allowed us to predict the event, the emotional and spiritual reactions of many in the crowd reminded us of the enduring power of myth and religion.

The solar eclipse at Niagara Falls was more than just a spectacular natural event; it was a profound reminder of our place in the universe. As we watched the moon obscure the sun, plunging us into an eerie midday darkness, it underscored the delicate balance that sustains life on Earth. This extraordinary phenomenon not only captivated our senses but also prompted deep reflections on the significance of the sun’s role in our lives. From its vital contribution to our health and well-being to its essential function in maintaining the ecological balance, the sun is a powerful force given to us as an important to be appreciative of.

This trip was a unique blend of scientific wonder and cultural insight, teaching us to appreciate the natural world and the diverse ways people find meaning in it. As we returned home, the shared experience of witnessing the eclipse left us with a renewed sense of awe and gratitude for the intricate beauty of the cosmos.

Among His Sings are the Night and the Day, and the Sun and the Moon. Adore not the sun and the moon, but adore God, Who created them, if it is Him you wish to serve. (Fussilat 41:37)

References

• https://journals.plos.org/plosone/article?id=10.1371/journal.pone.0155614&mod=article_inline
• https://ods.od.nih.gov/factsheets/VitaminD-HealthProfessional/
• Sunlight Has Cardiovascular Benefits Independently of Vitamin D | Blood Purification | Karger Publishers
• https://www.tandfonline.com/doi/full/10.1080/07315724.2015.1039866

Among the plethora of events and miracles in the life of Prophet Muhammad, peace be upon him, there is one that was particularly unique. Around a year before the Muslim community’s migration to Medina, the Prophet was taken by a heavenly steed from Mecca to Jerusalem, and from there lifted to the seven heavens. At the end of this journey, he was brought to the direct presence of God, closer than anyone before or after him.

One of the many fruits of this stunning occasion is the revelation of the last two verses of chapter al-Baqarah in the Qur’an. Because they were revealed to the Prophet from God without any intermediary, they are considered to hold a unique degree of importance compared to the rest of the scripture. Just these two verses hold enough meaning for volumes of scholarship; nevertheless, if we wanted to summarize their contents, we could say that they contain a summary of the true nature of a believer.

Within these descriptions is one that conveys a concept oft-mentioned in the whole Book: submission and obedience. As it announces succinctly: “And the believers say: We hear and We obey” [2:285].

This proclamation perfectly encapsulates the psycho-spiritual state of the believer. When the Divine Command comes, he accepts it unconditionally and applies it entirely. The reality of God’s Lordship is that He has the unqualified right to command his property as He wills; and the reality of our servanthood is that we must obey the Divine Injunction with complete deference.

Defiance to a command is the sign of rebellion, and its acceptance a mark of submission. In our mundane lives, we naturally exhibit this understanding, from the orders of a supervisor to the commands of a national leader. This principle applies just as well to our relationship with God. In whatever we do, failing to meet the standards of morality and obedience to the Divine Law reflects our inner nature. One that does not manifest perfection but is twisted and disfigured into pure monstrousness.

It is for this reason that the prophets, blessings upon them all, are necessarily free of sin or disobedience. Their role as guides and role models for the believers entails that they must themselves be pure examples of what God wants us to be like. The life of every single prophet is filled with examples of their utmost submission to the Divine Command. This is seldom more obvious than in the explication of a particular event in the life of Prophet Abraham.

Prophet Abraham had already gone through many trials throughout his life. In trying to guide his father, he was disowned and hated. In trying to guide his people away from misguidance and idol worship, he was persecuted and thrown into a raging fire. Despite all of that, his resilience and strength in belief had stayed strong. However, his greatest test would only be made clear at a later time.

There are many things that a person values, forming a hierarchy within their mind and heart. Be it money, family, or a loved one, there are a plethora of things that our faith in God can be tested by. Undoubtedly, however, the most terrifying trial that one can experience is that of a parent being tested by their beloved child. And this is exactly what lay in wait for Prophet Abraham.

One night, Prophet Abraham saw a dream, a true source of revelation for prophets; in it, he was commanded to sacrifice the life of his precious son Ismail. When he woke from his dream, he did so with a heavy task on his shoulders. This is the first part of the formula as mentioned in the verse above: to hear of the command and accept its significance. Right after, Prophet Abraham went to his son and informed him of what the Lord of the Worlds had ordered him to do.

What happened next is a reinforcement of the proper response to God’s mandates. Though Ismail was just a young boy with a full life ahead, his response was even more immediate and enthusiastic than his father’s, as he hoped to console him by reminding him of the proper path. His words are beautifully expressed in the Qur’an: “Abraham said: ‘O my dear son! I have seen in a dream that I must sacrifice you. So tell me what you think.’ He replied, ‘O my dear father! Do as you are commanded. If God wishes, you will find me steadfast’” [37:102].

Here we see the second and most important part of the formula in the Chapter: to obey the command without reference to deception or treachery. And this is precisely what Prophet Abraham and his son displayed, by laying the young man down and attempting to follow through on the act.

When Prophet Abraham showed his formidable resolve in submitting to the Divine Command, God called down to him, declaring that He rescinded his order and that the whole occasion was a trial with the sole purpose of revealing their true characters, that of true believers in complete submission.

In reward, God sent down a ram from the heavens, instructing that they sacrifice it instead. This entire trial was without a doubt the most harrowing decision Prophet Abraham had to undertake, and one that represented his unmatched obedience. It is in commemoration of this event that Muslims make their own animal sacrifices every year on Eid Al-Adha, to celebrate and raise the flag of submission that Prophet Abraham first did millennia ago.

The ending of Prophet Abraham’s ordeal was also a perfect reflection of the ending state of the true submissive believer, one that is blessed and exalted by God. In being saved from having to sacrifice his precious child, the story perfectly encapsulates the ending of Chapter al-Baqarah, a plea sent to the Lord of the Worlds that He bestow on us his Mercy and Grace: “God does not burden any soul more than it can bear. All good will be for its own benefit, and all evil will be to its own loss. The believers pray: ‘Our Lord! Do not punish us if we forget or make a mistake. Our Lord! Do not place a burden on us like the one you placed on those before us. Our Lord! Do not burden us with what we cannot bear. Pardon us, forgive us, and have mercy on us’” [2:286].

One of the Jewish prayers says: “Ah, what is man that you should keep him in mind, the son of man that you care for him. Yet you have made him little less than a God you have crowned him with glory and splendour” (Psalm 8:4-5).

Each human life indeed, is meaningful and precious in God’s eyes. Life matters. The tragedy of life today is that human beings have lost sense of the divine. This gives rise to various crimes, wars and killing happening almost every day in different corners of our planet as depicted in media headlines. If only we would rediscover the dignity and value of human life through the lens of our Creator, our world would have been a paradise where the sound of weapons and bombs of all kinds are not heard. But only the sound of peaceful music and cheerful dance!

In one of his books, Anselm Grün says: “God wants to pronounce something into this world that He can only make known by me, as I have been made and have become. Each human person is unique. He or she is an image of that which God desired for him or her. And my calling is to allow that unique particular image of God to shine forth in this world” [1]. 

The story of Joseph is quite enriching and embarrassing at the same time. It is related in such a way that it captures the attention of everyone who is interested in learning about the meaning of life and the truth contained in the dreams. The main personage in this story is Joseph, the son of Jacob. It is worth noting that the Qur’an recognizes both Joseph and Jacob as Prophets. However, the focus of my reflection is on the role played by the shirt of Joseph as his story is related in the Qur’an. Surprisingly, the story of Joseph upon him be peace, revolves around three types of shirts which play different roles in the Qur’an. However, in the Bible, Joseph is presented with one tunic which is brought to his father Jacob with false blood on it as a proof of Joseph’s death (see Gen. 37:31).

Shirt 1: The shirt returned with false blood

In an actual sense, the shirt of a person symbolises his dignity. It is an outer garment; it covers the nudity of a person, it protects the person against cold, and other dangers. It is essential for the body as well as being intimate to the body.

This means that Joseph is deprived of his human dignity by his own blood brothers. With this deprivation he stands on behalf of all those human beings, whose dignity has been constantly violated – victims of human trafficking, domestic abuse, harassment of all forms, victims whose dignity is often taken away by their fellow kinsmen, and their fellow women for their selfish interests, pleasure and satisfaction.

Taking off a person’s dignity is equal to taking a person’s life. Joseph’s brothers tried to strip him of his shirt, to reduce him to the state of nature, “état de nature.”

The action of Joseph’s brothers expresses their intention. In fact, they had planned to kill him as we read in verse 15 of Surah Yusuf: “and so they went away with him and decided to put Joseph in the depth of the well.” Likewise, in the Bible, it is stated that his brothers upon seeing Joseph said to themselves: “Here comes this dreamer, come now let us kill him and throw him into one of the pits, then we shall say that a wild beast has devoured him and we shall see what will become of his dreams” (Genesis 37:19-20).

A similar verse is found in the Qur’an stating that Joseph’s brothers said: “Our father! We went off racing with one another, and left Joseph behind by our things, then a wolf devoured him. But we know that you will not believe us even though we speak the truth” (Qur’an 12:17).

This murderous intention of Joseph’s brothers explains the aspect of the false blood on the shirt of Joseph which they take to their father Jacob. To support their lie, they dumped the shirt in goat blood.

The false blood on Joseph’s shirt

Etymologically, the word “blood” is from proto- Germanic word, “blodam.” Blood is a fluid which circulates in the arteries and veins. It goes without saying that blood is the symbol of life. Several countries across the globe where valiant citizens and heroes fought for the independence up to the shedding of blood, have adopted the colour red in their flags as a vivid symbol of honouring those who gave up their lives for the freedom of their countries. Hence Joseph’s brothers bring a message of his death to their father Jacob. In doing so, they implicitly killed themselves as well in the heart of their father who was an old man, for a popular adage says, “blood is thicker than water.”

Similarly, the Bible portrays this episode of false blood, stressing the fact that Joseph’s brothers lied to their father about the death of his beloved Joseph: “Then they took Joseph’s robe, slaughtered a goat, and dipped the robe in the blood” (Genesis 37:31).

Furthermore, Joseph’s brothers wanted to kill the love of Joseph in their father’s heart through bringing him the shirt with false blood. But instead, they killed themselves in their father’s heart. They wanted to kill the name for Joseph and cut it off from their family and father’s mind, instead, they made it more known far beyond their family and country not less far than Egypt.

The fact is that Joseph’s brothers through their evil conspiracy made him known to the Ishmaelites, to the Midianite and later to the Egyptians, as reported in Genesis 37:27-28. A similar verse in Surah Yusuf captures the same message that: “God had full knowledge of what they were doing” (Qur’an 12:19). Hence, God is always in control of time in history. He’s the Omniscience, the All-Seer, the Omni-Present.

Nevertheless, the love Jacob had for Joseph did not die. Regardless of the envy, jealousy, malice and hatred of Joseph’s brothers to kill him, he remained alive in the heart of his father Jacob, he still had the same place and love he had before in the heart of Prophet Jacob, upon him be peace. Hence, love is stronger than death; nothing can kill love not even death of the beloved.

Shirt 2: The shirt torn from the back

In the Qur’an it is quoted that Joseph was so handsome that the woman of his master desired to lure him. Moreover, other ladies upon seeing Joseph would cut their fingers as the Qur’an portrays: “She gave to each of them (ladies) a knife and said to Joseph: ‘come out before them!’ When they saw him they were so stricken with admiration of him that they cut their hands exclaiming: ‘God save us! this is no human mortal; he is but a noble Angel’” (Qur’an 12:31). Prior to this episode, we have the story of the woman of his master who in trying to force Joseph to have relations with her ended up tearing his shirt as we read: “So they raced to the door, and she tore his shirt from the of back, and they met her master (husband) by the door” (Qur’an 12:25).

This metaphor of Joseph’s shirt torn from the back is very fascinating. I suggest two possible kinds of interpretations from what happened: lust of the woman and the honesty and faithfulness of Joseph.

The danger of lust

Lust is a very disordered desire. If it is not well channelled, lust can lead one to cause scandals. In fact, in Catholic tradition, lust is listed among the capital sins along with (envy or jealousy, anger, sloth, gluttony, pride and greed) [2]. The incident of the woman of Joseph’s master captures well the danger of lust. Just like the brothers of Joseph, the wife of his master wants to take the dignity of Joseph by stripping him of his shirt. Lust for someone cute and attractive is the expression of human reality, human nature. Actually, lust for the opposite sex is one of the three powers that God has equipped humankind with. As human beings, we have lust for the opposite sex, lust for earning, lust for the comforts of life, and lust for offspring.

Three major powers human beings have

Every human being is endowed with three powers inherent to our human nature: “the power of lust; the power of anger to protect yourself and one’s values; and the power of the intellect” [3].

These three powers are by nature fallible, forgetful, neglectful, fond of disputing, obstinate, selfish, and envious. They need to be disciplined and channelled into virtues in order to attain happiness as social beings, both in the individual and collective life, in the world and in the hereafter, and to rise to higher ranks of humanity. For instance, obstinacy can be channelled into steadfastness, in right and truth, and envy into the feeling of competition to do good things.

It is noteworthy that the key to happiness and the perfection of individuals lies in their effort to overcome the negative aspects of their nature. This involves either limiting these negative traits or transforming them into virtues, along with cultivating positive qualities. By doing so, individuals can evolve into virtuous, worshipping servants of God, and useful members of society.

Honesty and faithfulness

There are good qualities for one to cultivate in life. An honest and faithful person is never afraid of anything, not even their opponents. Joseph is saved by his shirt having been torn from the back, against the accusation from the wife of his master. Joseph is honest in saying the truth. Honesty sets a person free. It makes one trustworthy. Honesty saves and consoles the owner. Hence, the shirt torn from the back saves the life of Joseph. It saves him from the malice and evil plan of the woman, wife of his master as she exclaimed: “What should be the recompense of him who purposes evil against your household, except imprisonment or a grievous punishment” (Qur’an 12:25).

However, God was in control of everything, and Joseph was a God-fearing man. Following the false accusation by the wife, one of those who was witnessing the event observed the torn shirt at the back of Joseph and said: “But if it is torn from the back, then she is lying, and he is truthful” (Qur’an 12:27). Unlike the first incident where a shirt declared Joseph dead, this torn shirt at the back becomes the evidence that saves Joseph’s life.

Shirt 3: The healing power of Joseph’s shirt [4]

After the brothers of Joseph had come to Egypt to look for food and met with Joseph who had made himself known to them and forgave them, he commissioned with his own shirt the healing power of restoring sight to his old father, Prophet Jacob, upon him be peace. “Go with this shirt of mine and lay it over my father’s face, and he shall recover his sight; and come to me with all your people” (Qur’an 12: 93).

There are three things to single out from this episode: first and foremost, Joseph gives and sends his shirt to his father out of his own free will. Secondly, this shirt of Joseph carries the healing power of recovering his father Jacob’s sight, and lastly, the shirt of Joseph brings about the redemption of the entire household of Jacob.

When his father Jacob smells the shirt, he will soon discover that his beloved Joseph is alive. Through this shirt, Joseph sends back his dignity to his beloved father. In contrast to the first shirt given to his father by his brothers, which conveyed a message of Joseph’s death, this third shirt is offered willingly by Joseph with the intent of rectifying the damage caused by the initial garment. Unlike the bloody first shirt, this one carries with it the healing power of restoring Jacob’s sight.

The healing power of the third shirt: Jacob’s recovery of sight

Prophet Jacob, upon him be peace, who had been waiting patiently and trustingly to see his beloved son Joseph one day, as soon as he received the shirt, “laid it over his face and he regained his sight.” (Qur’an 12:96)

Here, once more, the omniscience, omnipresence and omnipotence of God is revealed and confessed by Jacob: “Did I not tell you that I know from God what you do not know? (Qur’an 12:96). Indeed, the prophet Jacob, upon him be peace, had been actively patient, waiting for this day. His patience and serenity amidst challenges and frauds brought about by his children gained him the sight to see his son Joseph, fully alive and a master of all Egypt.

The redemption of the household of Jacob

From that moment onward, Jacob and his entire household departed from their land to Egypt, where Joseph graciously provided them with a comfortable dwelling. It is recounted in Genesis 47:11 that “Joseph settled his father and his brothers and granted them a holding in the land of Egypt, in the best part of the land, in the land of Rameses, as Pharaoh had instructed.”

Conclusion

Life is sometimes full of challenges of many kinds. Some of these challenges may come from those closest to us. We usually find ourselves being let down by the events that occur in our life depending on how we have placed our confidence in them. Like the brothers of Joseph, envy and jealousy can push people to destroy you in life. Reflecting on the story of Joseph’s reported death, Jacob took the time to meditate and consider, sensing that something was amiss. He remained calm, trusting that one day the truth about Joseph would be revealed.

What is important is to fight our ego and try to go beyond our limitations to overcome the complexities of human relationships.

Therefore, it is up to each individual to find out the hidden meaning of his or her own life and be useful to your family, your society and to the whole of humanity like Joseph did. The way to reach this new reality, as Joseph did to his brothers, is forgiveness that heals, that is tolerant and builds up new relationships. In fact, Fethullah Gülen remarks, “the greatest gift that the generation of today can give their children and grandchildren is to teach them how to forgive. Forgive even when confronted by the worst behaviour and the most disturbing events” [5].

Notes

1. Marcel G. Neels, Come closer to yourself, (UK: AuthorHouse, 2013), 10.
2. These are referred to as capital sins because when they aren’t overcome in ones’ life, they easily lead to other sins.
3. Ali Ünal, The Qur’an with Annotated interpretation in Modern English, (USA: New Jersey, 2006), 477.
4. This designation is a personal title given to the shirt that Joseph sends to his Father through his brothers. In fact, this marks the shirt 3 of Joseph just after the two previous ones. The designation “Healing power of Joseph’s shirt” is inspired by the Qur’an 12:93 “Go with this shirt of mine and lay it over my father’s face, and he shall recover his sight; and come to me with all your people.”
5. Fethullan Gülen, Toward a Global Civilization of love and Tolerance, (USA: New Jersey, 2006,) 29.

Scientific positivism assumes history and social events to follow a straight line. In this view, divine revelation and the virtuous life it prescribes are not factored in, for human intellect is accepted as the only source of knowledge. Political, psychological, and sociological factors are seen as the only factors shaping history.

After the Second World War, however, some started questioning this approach, especially as postmodernity started to dominate the public space. Many Muslim intellectuals have also been under the influence of these developments, while many of them have tried to interpret historical events not only through what was recorded, but more so with “wisdom.” Bediuzzaman Said Nursi (d. 1960) was one those. In this article, we will explore Nursi’s wisdom-based commentary about some events that took place among the Companions of the Prophet Muhammad (pbuh).

Several conflicts and battles that brought Companions of Prophet Muhammad, peace be upon him, against one another, are some of the most confusing and heartbreaking events in Islamic history. These conflicts resulted in Muslims splitting into camps that continue until today. Upon being asked about the nature of the battles starting in the time of Ali ibn Abi Talib, Nursi does not immediately jump into an analysis of thousands of authentic, weak, and fabricated narrations (15th Letter). He focuses more on the main inferences from all these narrations and analyzes ideas about the emergence of the Battle of the Camel, Siffin, and Karbala.

According to Nursi, the Battle of the Camel between Ali ibn Abi Talib and Talha ibn Ubaydullah, Zubayr ibn Awwam, and Aisha Bint Abu Bakr, was a struggle between “absolute justice” and “relative justice.” When this debate in search of justice was carried on to the field of politics, conflict became inevitable. It is important to note that this demand for justice by the Companions of the Prophet Muhammad (pbuh) (sahabah) is evidence to the great progress and sensitivity they achieved in human rights at that time. For a fair judgment, it is also necessary to know about the previous lives of these Companions. While Nursi emphasizes that Ali was right, he refrains from historical details, such as Aisha being in Mecca at that time and not experiencing the atmosphere in Medina, or that she had met and agreed with Imam Ali before the Battle of the Camel. Moreover, Nursi describes other reasons cited by historians as nothing more than “excuses,” i.e., not real reasons.

In all his works, Nursi usually tries to address possible questions that may occupy people’s minds. He does the same in this matter (15th Letter) and also explains why Ali was relatively unsuccessful compared to previous caliphs. His explanations here show that he moves beyond historical details pertaining to the particulars of those events and that he focuses more on universal interpretations and lessons that can be learned through them. We understand from Nursi’s explanations that, alongside visible political actors, there are key figures in history who shape the developments with their thoughts and ideas. Ali was a key figure in history from many angles: he was the Prophet’s son-in-law and being cousin at the same time. He stood at the rare, critical place where perfect representation of both religion and politics was embodied in his person. Throughout his time as the caliph, he demonstrated that in the politics-religion relationship, religion is primary and takes higher priority. Politics feed on ideology. Politics is a carrier. If politics lacks value, it turns into brute force and vanity. Indeed, throughout history, great people from Ali’s lineage have succeeded in keeping the middle path in the relationship between religion and politics, thanks to the lessons they learned from this painful event in history. Nursi says that as a result of this incident, Ali and his family gained “a spiritual reign much higher than those of political actors.”

Nursi sees Ali’s confrontation with Muawiya ibn Abu Sufyan at Siffin as the battle of the “caliphate” against the “sultanate.” In other words, during his reign, Ali was following the groundbreaking principles of Islam on human rights and while doing so he took into consideration the Hereafter, for that is where justice will be served in absolute sense. Muawiya, on the other hand, thought that if he could set up the sultanate system, which would pass from father to son, there would be no fights for the throne, and therefore Muslims would be at peace and no blood would be spilled. The difference in their respective approaches to politics was while Ali was in favor of strict adherence to original ruling (azimah), Muawiya preferred an easier option permissible under certain circumstances (ruhsah).

Nursi theorizes that ​​the struggle of Husayn ibn Ali against the Umayyads, which was the beginning of a great break in history, was the “fighting for religion against nationality.” According to Nursi, the Umayyads kept Arab nationalism as a basis for their ideology and prioritized nationalism instead of relying on Islamic bonds. This was damaging in two ways, especially considering the fact that Islam was rapidly expanding to other nations during their reign: First, this policy damaged relationships with other nations. Second, favoritism emerged because of nationalism, and this resulted in a loss of justice. This was completely against the spirit of Islam which has cut through the racism of the Age of Ignorance (Jahiliyyah); in Islam there is no difference between a noble Qurayshi and an Abyssinian slave (See, Muslim, Imara 53-54; Abu Dawud, Adab 111; Ibn Majah, Fitan 7; Ahmad Ibn Hanbal, al-Musnad 2:488). Therefore, Imam Husayn fought for the freedom given to people by religious bonds in the face of the nationalism he saw in Yazid. He fought rightly in his case and eventually died a martyr.

At this point, Nursi raises some questions, which make sense in a context that values divine revelation: If Husayn was on the right side, why did he fail? Why did the divine Destiny and Compassion allow him to be subjected to such a tragic end? Why were Husayn and his family treated so harshly?

The first part of Nursi’s explanations includes socio-psychological analyses. The second part contains interesting metaphysical analyses from the point of view of destiny. According to Nursi, the idea of revenge against the Arab nation, not because of the close followers of Imam Husayn but because of the wounded national prides of other nations that joined him, damaged the pure and bright careers of Husayn and his followers and caused their defeat.

The wisdom behind this disastrous end, from the perspective of destiny, is that Hasan and Husayn became candidates for a spiritual sultanate as they are the grandsons of the Prophet Muhammad (pbuh). The perfect harmony of politics with religion in this world is unattainable. This disastrous end showed the ugliness of politics to all the descendants of the Prophet (pbuh). Thus, instead of being ordinary governors, they became the friends of God (awliya).

Nursi also reflects on the problem of evil. According to him, there must be a meaningful explanation to the brutal murder of Imam Husayn and his family who were unable to defend themselves. In civilizations in which divine revelation is upheld, human free will is evaluated together with God’s will. The human is free, but this freedom is within the broad universal will of God. As a rule, God is on the side of the righteous. If the opposite happens, there must be another logical answer. Here, Nursi seeks the answer to this problem.

Nursi says that there were four reasons that caused merciless cruelty during the Umayyad reign. 1) Ruthless politics which adopts, “Persons can be sacrificed for the government’s security and the continuation of public order,” as a principle. 2) Cruel racism or nationality – and the Umayyad reign was based on nationality – which adopts the cruel principle of “Everything can be sacrificed for the good of the race or nation.” 3) The historical rivalry between Umayyads and Hashemites continued with some individuals like Yazid, the son of Muawiya, who treated them with merciless cruelty. 4) The Umayyads viewed the people of other nations as slaves, even if they became Muslims. The fact that these non-Arab people joined the side of Husayn hoping to avenge their wounded national pride provoked the Umayyad’s racial urges, which led to the infamous massacre.

Nursi adds that these four reasons are apparent reasons and explains what will become clear when this sad event is taken into consideration from the perspective of destiny, where all the reasons are aligned at once. “Imam Husayn and his relatives were rewarded with a spiritual kingdom so valuable and a spiritual rank so elevated that the suffering they endured at Karbala pales in comparison and would seem to them easy enough to bear. Consider the rank that privates may attain through martyrdom after an hour’s torture, which others obtain only after a decade of effort. If these martyred privates were asked how God treated them, they would answer that they had earned too much in return for too little a cost.”

Fethullah Gülen elaborates further on the subject. He says that the revolution experienced by the Companions of Prophet Muhammad (pbuh), thanks to Islam, brought them to the top in terms of human rights and that there was a conflict with societies that did not reach the same level in this regard. As a result, the Companions, who reached an extraordinary point in defending their rights, came into conflict with the communities that were deprived of the same upbringing.

Gülen also points out the positive aspects caused by those factious events. Just like when you scratch a tree, it alerts and renews itself, these events protected the religion and ensured the systematization of all Islamic sciences. Experiencing these unpleasant events, following the geographical expansion that came at a speed not seen in the history of humanity, taught an incredible lesson in terms of protecting religion by systematizing the Islamic sciences and highlighting the sensitive place of politics, which is the most difficult field of the representation of religion in human life (See, Zihin Harmanı, pp. 154-161; Bahar Neşidesi, pp. 252-260.)

Historical events can be analyzed from many different angles. In this matter, Nursi’s approach teaches us two things: First, it is not easy to find the truth among thousands of narrations in historical events where great conflicts took place. The second is that we should try to see the hidden wisdom behind the events. Unbiased historians can achieve the first, at least to a degree, but being successful at both the first and the second with regards to the Islamic history depends on multiple factors. These factors include knowing the isnad system—which is crucial in the transmission of historical narrations that play an important role in the preservation of religion—looking into the matter comprehensively and with priority to canonical decrees and sound reports, and trying to explore the possible wisdom that lies behind the events as suggested by the Qur’an.

References

• Bediuzzaman Said Nursi, The Risale-i Nur Collection, The Letters (Epistles on Islamic Thought, Belief, and Life), Translated by Huseyin Akarsu, The Light Inc., New Jersey 2007.
• Hilmi Ziya Ülken, Uyanış Devirlerinde Tercümenin Rolü, Türkiye İş Bankası Kültür Yayınları, İstanbul 2020.
• Fethullah Gülen, Zihin Harmanı, Nil Publications, Istanbul 2011; Bahar Neşidesi, pp. 252-260, Sureyya Publications, 2017.

Throughout history religion has, and continues to, occupy a powerful position in people’s lives. Despite doubts raised by philosophers and scientists, religion has thrived in every culture for thousands of years with over 85 percent of the world’s population currently subscribing to some form of religious belief. While this is so, there are many who are critical of religious traditions, especially with respect to certain rituals, which they find strange: fasting all day, going long distances to visit a sanctuary, circumambulating a building, and of course offering sacrifices are among such practices.

Many Islamic scholars have defined worship as submission to God with love and reverence and seeking nearness to Him by doing what He has commanded. Well, what is the place of such religious practices, which look strange to some, in our lives? How do we, as human beings, relate to the notion we call faith?

Neuroscience findings that have emerged in recent years show that we have a very fundamental relationship with faith – and therefore with such acts of worship. Researchers who explore the psychology and neuroscience of religion are shedding light on why, and how, religious belief endures. Neurotheologians contend that the human brain’s structure and operation predispose us to have faith in God. They suggest that God’s biological substrate is located in the limbic system, the brain’s emotion center. According to Rhawn Joseph, a renowned neurotheologian, the limbic system contains “God neurons” and “God neurotransmitters” (Joseph, 2001). The hypothalamus, amygdala, and hippocampus are among the limbic structures that have been linked to religious conviction. Neurotheologians cite alterations in these regions in functional MRI scans of subjects practicing religious meditation. They argue that if thinking about God alters brain function, there must be an inherent neural drive to believe in God. A study published in 2009 demonstrated that religious thoughts activate the region of the brain involved in interpreting others’ emotions and intentions known as “theory of mind” (Azar, 2010; Kapogiannis et al., 2009).

Thinking about God, it has been found, is akin to thinking about an authority figure, like one’s parents. The difference is related to contemplative practices, such as meditation and prayer, which can alter the brain’s wiring in regular practitioners (Slagter et al., 2011). When the brain activity of long-term Buddhist meditators was monitored during meditation with fMRI and EEG techniques, it has been found that they possess a more robust and well-organized attention system than novice meditators. Essentially, meditation, as well as other contemplative spiritual practices, improve attention and deactivates brain regions responsible for self-focus (Davidson & Lutz, 2008).

For the first time in history, we are gaining insight into spiritual experiences as not being separate from the human body but rather intertwined with human matter, specifically the brain’s matter. Consequently, matter and spirit are no longer seen as opposing forces but rather as interconnected, if not identical (Delio, 2003).

Hamer’s research does not aim to prove the existence of God, which falls within the purview of religion, but rather to demonstrate that spirituality is a genuine phenomenon that can be defined and measured. As Hamer views it, spirituality is rooted in genetics while religion derives from memes – the cultural equivalent of genes – ideas, values, or behavioral patterns passed from one generation to the next through non-genetic means, often by imitation. He posits that religion is influenced by environmental factors while spirituality is influenced by nature (Goldman, 2004; Hamer, 2005).

These cognitions share a common thread that leads us to perceive the world as deliberately designed by someone or something. Young children, for instance, often believe that even minor aspects of the natural world were created with a purpose. If you inquire why a collection of rocks is sharp, they may say, “So animals won’t sit on them and break them.” When asked about the reason for the existence of rivers, they may answer, “So we can go fishing” (Kelemen, 2004). Research suggests that adults also tend to seek meaning particularly during times of uncertainty.

Neuroscientific studies lend credence to the notion that the brain has an innate inclination to believe. This inclination appears to be distributed throughout the brain and likely stems from neural pathways (Kapogiannis et al., 2009). This aligns with the Islamic principle of the “original pattern,” which refers to the innate disposition that God has instilled in human beings. “So set your whole being upon the Religion as one of pure faith. This is the original pattern belonging to God on which He has originated humankind. No change can there be in God’s creation. This is the upright, ever-true Religion, but most of the people do not know” (Qur’an 30:30).

Spiritual beliefs may also contribute to a longer and healthier life. A significant body of research indicates that religious individuals have a longer lifespan, are less prone to depression, are less likely to abuse drugs and alcohol, and are even more likely to attend dental appointments more regularly (Inzlicht & Tullett, 2010; 2011; McCullough & Willoughby, 2009).

Religion can also serve as a crucial tool for facilitating large, cooperative societies. The continued prevalence and importance of religion across cultures can largely be attributed to its use as a social mechanism. Religion is one of the primary methods by which societies encourage unrelated individuals to treat each other with kindness (Norenzayan et al., 2016). Research conducted in 15 diverse societies found that individuals who practiced a world religion displayed greater fairness towards strangers in economic games than non-religious individuals (Henrich et al., 2010).

The Holy Qur’an emphasizes the importance of combining belief with good deeds, referring to true Muslims as “those who believe and do good deeds” (e.g., Qur’an 2:277; 4:173; 10:4, 10:9, 13:29; 19:96). Virtuous deeds serve as the guiding principle for Muslim behavior, and the concept of a “giving culture” is fundamental to comprehensive development in Islam. Therefore, there are various ways to promote charitable behavior and donations among Muslims. Sacrifice, or Qurban, is a significant method of charitable behavior in Islam. It involves sacrificing (usually) a sheep or a cow during a specific time of the year, and the Qur’an orders that the meat be eaten while also feeding the poor who live in contentment and humility (Qur’an 22:36). Muslims are prescribed to keep one-third of the share, and donate the remaining two. Although it is a demanding practice, many Muslims follow this order each year.

One of the primary purposes of the Qurban practice in Islam is to cultivate piety and increase believers’ consciousness of God. As the Qur’an states, it is not the physical offering of the sacrificial animals that reaches God but rather the devotion and piety of the individuals who offer them (Qur’an 22:37). The practice is meant to bring believers closer to God and strengthen their relationship with Him as the word “Qurban” itself is derived from a root word meaning “closeness.”

Overall, Islam emphasizes the importance of improving one’s relationship with God and with all of His creation. The Qur’anic verses emphasize the significance of doing good deeds and being aware of God’s presence in all aspects of life. This focus on piety and spiritual awareness may explain the prevalence of religious practices that promote prosocial behaviors, charitable giving among Muslims, and the relationship with our Maker. Thus, with the practice of sacrifice/qurban we fulfil our nature of being as we are predisposed to believe in God and develop a closer relationship with him.

References

• Azar, B. (2010). A reason to believe. Monitor on Psychology, 41(11), 53-56.
• Davidson, R. J., & Lutz, A. (2008). Buddha’s brain: Neuroplasticity and meditation [in the spotlight]. IEEE signal processing magazine, 25(1), 176-174.
• Delio I. (2003). Are we wired for God? New Theology Review, 16, 31-43.
• Goldman, M. A. (2004). The God Gene: How Faith is Hardwired Into Our Genes.
• Hamer, D. H. (2005). The God gene: How faith is hardwired into our genes. Anchor.
• Henrich, J., Ensminger, J., McElreath, R., Barr, A., Barrett, C., Bolyanatz, A., … & Ziker, J. (2010). Markets, religion, community size, and the evolution of fairness and punishment. Science, 327(5972), 1480-1484.
• Inzlicht, M., & Tullett, A. M. (2010). Reflecting on God: Religious primes can reduce neurophysiological response to errors. Psychological Science, 21(8), 1184-1190.
• Inzlicht, M., Tullett, A. M., & Good, M. (2011). Existential neuroscience: a proximate explanation of religion as flexible meaning and palliative. Religion, Brain & Behavior, 1(3), 244-251.
• Joseph R. (2001). The limbic system and the soul: evolution and the neuroanatomy of religious experience. Zygon, 36,105-136.
• Kapogiannis, D., Barbey, A. K., Su, M., Zamboni, G., Krueger, F., & Grafman, J. (2009). Cognitive and neural foundations of religious belief. Proceedings of the National Academy of Sciences of the United States of America, 106(12), 4876-4881.
• Kelemen, D. (2004). Are children “intuitive theists”? Reasoning about purpose and design in nature. Psychological Science, 15(5), 295-301.
• McCullough, M. E., & Willoughby, B. L. (2009). Religion, self-regulation, and self-control: Associations, explanations, and implications. Psychological Bulletin, 135(1), 69.
• Norenzayan, A., Shariff, A. F., Gervais, W. M., Willard, A. K., McNamara, R. A., Slingerland, E., & Henrich, J. (2016). The cultural evolution of prosocial religions. Behavioral and Brain Sciences, 39, e1.
• Slagter, H. A., Davidson, R. J., & Lutz, A. (2011). Mental training as a tool in the neuroscientific study of brain and cognitive plasticity. Frontiers in Human Neuroscience, 5, 17.

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With the late-2022 launch of chatbots, ads like the one above is becoming more common. As exciting as it appears, many are not sure where this new era is leading. One major question about AI centers around ethics. On January 10, 2023, “AI Ethics: An Abrahamic Commitment to the Rome Call” [1] gathered the three Abrahamic religions and different corporate leaders at the Vatican for the purpose of discussing ethics in navigating this technology. The common agreement was that algorithms should improve the world but not be the ultimate decision-maker.

In his speech, Microsoft representative Brad Smith underlined the importance of considering a religious take on ethics as a moral compass in determining the rules and regulations around AI. Following the conference, the leaders of the Abrahamic religions signed a joint declaration. It urged the developers of AI to follow six principles: AI must be transparent, inclusive, accountable, impartial, reliable, secure, and respectful of the users’ privacy. It is necessary to analyze relevant studies that bring up the positive and negative aspects of AI in order to better understand the rising concern that surrounds it.

Findings from previous AI studies indicate that AI carries about itself a vague identity; hence, it is not totally clear what might possibly go wrong with the technology. Proponents of the technology call for its urgent implementation because machines seem to be working for the benefit of society. For instance, AI is currently being used at fulfilling some Sustainable Development Goals, and the UN believes that technology can assist in overcoming global catastrophes in the future. Some believe AI has potential benefits [2] in industries such as manufacturing, transportation, agriculture, translation, and publishing. Scientific American [3] reported how AI is helping doctors find out possible causes of life-threatening illnesses in order to reduce deaths by 20 percent. Researchers state that medical experts analyze the provided information related to a patients’ condition and make decisions about whether to agree with a machine’s data or not. In this case, health providers are able to take control of the machine, not vice versa. This is one example that demonstrates that people are not blindly relying on algorithms.

Scientists believe that AI can contribute to combating the climate crisis [4] as long as innovators make climate decision-making processes local, democratic, and open. Here we can see further evidence of technology acting as an ally in coping with environmental disasters and illnesses without compromising human authority.

On the other hand, the future consequences of man-made tech is still blurry; there are legitimate concerns that their possible malfunctioning might lead to harmful situations. The launch of ChatGPT has caused major debates about its ethical usage. While generating something based on already existing data, some people think ChatGPT violates the rights of the artists and writers who actually made the work that the program sources. A couple of studies have evidenced cases where machines let down their users. In 2016, Chatbot Tay made by Microsoft initially looked human-friendly but had to be shut down after unexpectedly tweeting pro-Nazi, antisemitic, and anti-feminist remarks. The technology failed at giving sensible responses when Joseph Austerweil, a psychologist at the University of Wisconsin-Madison, tested the machine for morality questions [5].

A study [6] by the National Institute of Standards and Technology showed that facial recognition systems are biased against people of color and women. San Francisco and Berkeley (CA), Somerville, and Brookline (MA) prohibited the government from using facial recognition tools because the biased technology is found to be more problematic in law enforcement and governance. Maria De-Arteaga, an algorithmic systems researcher at Carnegie Mellon University suggested that companies and governments should be very careful before relying on a machine’s intellect and questioned the safety of these technologies. 

While these machines appear uncontrollable and unpredictable, an ethics researcher at Simon Fraser University in British Columbia believes that “they are not unguided” and work according to the instructions and choices made by people. At the Rome Call for AI ethics convention, Mario Rosetti, Professor Emeritus of Theoretical Physics at the Politecnico di Torino, noted that the human brain cannot be compared to an artificial intellect due to the brain’s magnificent structure and function. If the human brain is far more powerful than AI, then there is hope that the technology could be controlled by people. All the previous studies accentuate an argument that AI must not be worshiped.

Since machines are constantly being improved upon, religious and tech leaders have found it important to discuss the ethical issues that surround AI and help innovators minimize their risks. Religious leaders at Rome Call for AI ethics approached the ethical issues of the technology from a spiritual perspective by referring to holy scriptures.

Shaykh Hamza Yusuf, President of Zaytuna College, explained how inventions have historically been approached with caution. Yusuf gave the example of a dialogue from Plato’s Phaedrus, in which Thoth (or Theuth) shows his invention of writing to the King as “a recipe for memory and wisdom.” The King responds that this invention will “implant forgetfulness in their souls.” With this example, Shaykh Yusuf was basically pointing to the risk that such inventions may not really serve knowledge, for with such inventions, knowledge is no longer coming from inside but from outside. He also highlighted that the concept of invention always had negative connotations in many religious traditions out of fear of societal destabilization. When the focus is on technological benefits, people might disregard the potential harm, including its alienating, distracting nature which we experience everyday by “constantly checking our phones.” In the past, distraction was considered synonymous with “mental drain.” Kafka said, “Evil is whatever distracts.” While progress might be inevitable, it does not mean all progress is useful. We need to “look down the road at the consequences,” Shaykh said, based on an Islamic juristic principle (al-nazar fi al-maalat) and seriously consider how we can prevent harm. In his speech, Shaykh Abdallah bin Bayyah reminded that Prophet Muhammad, peace be upon him, said, “There should be no harm and no reciprocation of harm.” Reflecting on Aristotle’s five intellectual virtues, Hamza Yusuf noted the importance of approaching technology (artistry, craftsmanship) with prudence (phronesis) and wisdom (sophia).

The Jewish attitude is that humans are created in God’s image and that they carry divine attributes within themselves and therefore stand above artificial intelligence. Israeli attorney and professor of law Haim Aviad Hacohen talked about the ancient Babylonian civilization’s failure to appreciate this quality of mankind. The Babylonians had an eager wish to reach heaven through the highest tower. The Bible tells us that this tower was special and that it would have demonstrated the technical and economic accomplishment of that nation. People were obsessed with the idea of conquering the sky, so they excluded God’s opinion and showed no care for the construction workers that built the tower because, as Rabbi Hacohen narrated, “from the high top one cannot really see millions of needy people on the ground who need their attention.” Rabbi Shlomo David Rosen gave an example, saying that “When a brick fell down and broke, people stopped their work and cried. But when a person fell and died, they did not bat an eyelid.” Consequently, people were punished for their arrogant and negligent behaviors when God made them speak different languages.

Previously, Rabbi Eliezer Simha Weisz, a member of the Council of the Chief Rabbinate, said that the Jewish community used to make golems (creatures brought to life using clay and Hebrew incantations) by means of kabbalistic efforts to protect themselves from their enemies. However, the golems were the ones who would be defeated. Even though they were man-made powerful creatures they came out to be weaker than human beings.

The essential argument made by almost every religious leader in the convention can be summed up into one common statement: “Technology has to be used for the improvement of human life and shouldn’t leave anyone behind.” It should not harm but serve humanity. Therefore, human beings must be in control of it and not vice versa. All of the speakers at the event supported Pope Francis’ statement concerning asylum seekers. Thus, technology shouldn’t harm the most vulnerable category of people but assist them in overcoming their hardships.

When all is said and done, it seems that technology is like God’s creation of evil. It is there to guide people in the difference between good and bad, and to stimulate us to seek higher achievements in this life. But this is possible only as long as we control that which is evil, which is not an easy task. Similarly, AI is a man-made invention, and it is inevitably becoming part of our daily lives. Instead of avoiding its usage, it’s better to look for healthy ways of integrating it into our lives. However, whether or not AI will act in favor of, or against, mankind will depend on how it is applied.

References

1. https://www.romecall.org/the-abrahamic-commitment-to-the-rome-call-for-ai-ethics-10th-january-2023/
2. https://www.itu.int/en/mediacentre/backgrounders/Pages/artificial-intelligence-for-good.aspx
3. https://www.scientificamerican.com/article/algorithm-that-detects-sepsis-cut-deaths-by-nearly-20-percent/
4. https://www.scientificamerican.com/article/what-ai-can-do-for-climate-change-and-what-climate-change-can-do-for-ai/
5. https://www.nytimes.com/2021/11/19/technology/can-a-machine-learn-morality.html
6. https://www.nytimes.com/2019/12/19/technology/facial-recognition-bias.html

Consider this scenario.

A 60-year-old Muslim patient with diabetes makes an appointment with his physician to come up with a plan for adjustment to his usual insulin dose for the next month.

“I won’t be eating anything in the hours between dawn and dusk for the next thirty days,” he explains.

The physician reluctantly admits that it is possible, but proceeds to probe the necessity of such a change, especially for the whole thirty days.

“Of course, the best thing is to leave the dose as is,” the physician says, switching to a practiced authoritative tone reserved for such moments. “Your blood sugars are doing great. Perhaps consider taking every other day off.”

The well-meaning physician is certain that a few more such statements will steer the conversation away from making any significant changes to the patient’s insulin regimen. But, to the physician’s surprise, the patient politely refuses the compromise, stating that he wants to give it his best shot, and if a true medical reason were to come up over the course of the month, he will revisit the physician’s suggestion. [1]

As a practicing physician, I can tell you that in the months leading up to Ramadan, such a scenario is anything but uncommon. My non-Muslim colleagues are often perplexed after these patient encounters, wondering why Muslims are so adamant about observing the Ramadan fast, which requires them to abstain from any food and water from sunrise to sunset—a period of over twelve hours in most states across the United States.

In all honesty, even as a Muslim physician, I have found it difficult to answer this question in a way that truly encompasses the spiritual and emotional reasons behind why so many Muslims cannot fathom letting go of a Ramadan fast, even those who may otherwise struggle with the basic obligation of observing the five daily prayers (May God forgive us all, ameen).

As is the promise of God, when we sincerely seek, He uncovers for us the answer, often in a way that leaves us wondering how we never perceived it before. The secret of Muslims’ collective devotion to Ramadan permeates innumerable verses in the Qur’an, makes up the foundation of frequently cited Ahadith (traditions of Prophet Muhammad, peace be upon him), and comprises the subject matter of many famous works by the great scholars of Islam.

It is a collective devotion tethered to the feelings of peace and tranquility so many Muslims enjoy in the month of Ramadan, feelings borne out of a source that somehow becomes elusive outside of this month, and feelings that become the reason for the reluctance of Muslims everywhere to miss even a single fast.

Largely unbeknownst even to them, Muslims naturally begin tapping into this secret source of tranquility as soon as the Ramadan moon is sighted. In a flurry of excitement and newfound motivation, members of the family wash themselves for wudhu, gather the young and old alike, and drive to the masjid, ready to stand for the first taraweeh prayer with the community. Suddenly, gone are the excuses of just one night ago, when staying out to pray in the masjid past midnight seemed like a near impossibility.

And what’s more, this despite being fully aware that in only a few hours, a morning meal will need to be consumed while it’s still pitch-dark outside. Those, like myself, who aren’t used to eating anything until mid-morning, simply ignore the otherwise rock-solid inclinations and sit down for the only meal until evening.

No matter what the day’s schedule looks like, Muslims make their best efforts to perform the obligatory daily prayers at a higher level than outside of Ramadan, both in the quality of the prayers, and in the extra consideration for their prescribed times. With no meals to prepare or share, their attention automatically diverts towards other things to fill up the hours, gravitating to that scholarly lecture series a family member recommended. The scholar’s words in turn inspire recitation and reflection of the Qur’an, replacing mindless internet surfing or watching the news.

Despite a lack of sleep, food, and drink, Muslims the world over experience a sense of fullness beginning to take place that is hard to explain. It is situated above the gut and the private parts, in the center of the chest, and it is far more satiating than the fulfillment of carnal desires could ever be. This addictive tranquility of the heart is so deeply felt in the month of Ramadan that fasting believers gladly give up the comforts of a consistent schedule, undisturbed sleep, and instant gratification of bodily impulses, in exchange for humanity’s most sought-after treasure that no amount of money can buy.

What then, is the key to this treasure of tranquility, and why is it accessible only in the month of Ramadan?

For those whose hearts are ready, the answer is as simple as it gets. It is in the shunning of the inclinations of the self, battling base desires for sleep and hunger, increasing the threshold for discomfort in performing acts of worship that are pleasing to God, that Muslims discover the only currency with which tranquility can be purchased: complete obedience to the command of God, in the way most pleasing to Him.

Allah says in the Qur’an:

“O believers! Enter into Islam wholeheartedly and do not follow Satan’s footsteps. Surely, he is your enemy” (2:208)

Scholars of Tafsir have explained this verse to mean that as slaves of God, the submission required from Muslims is one that is complete, independent of reason, logic, convenience and preferences of the self, all of which can be deceptions of Satan. In the month of Ramadan, when the apparent logic against staying up late into the nights is pushed aside, preferences for eating at specific times of day are disregarded, reasons for delaying obligatory prayers in the face of a full work schedule are challenged, all for the pleasure of God alone, the key to the ultimate treasure every human being yearns for is granted to the believer.

Is this to say then that the secret of tranquility lies in the subduing of the human intellect, in conquering our ability to reason, in vanquishing our natural instincts of reflecting on the wisdom in the commands of God?

Absolutely not. It does not befit the infinitely merciful God to first bestow upon humanity the very thing that sets us apart from animals, the intellect, and then reward us for repressing its natural inclinations to think, question, and reflect. In the Qur’an, Allah (swt) Himself says:

“No soul can believe except by Allah’s will, and He places a blight on those who do not use their intellect” (10:100).

Using the intellect therefore is in itself a command of the One Who created it, a means for us to strengthen our faith by understanding the many benefits for us in the required acts of worship. For instance, the scientific community has only just begun to scratch the surface of the health benefits of fasting, benefits that wouldn’t have become apparent without using the God-given powers of the intellect, and benefits that undoubtedly deepen our commitment to fasting regularly.

This is indeed from the Mercy of the Master, that He has not imposed His laws on humanity, but rather illuminated the path to faith through the intellect. What must be recognized by the slave, however, is that the intellect itself is a creation of God, and can never surpass the perfect wisdom of the Creator Himself. With this framework, the believer escapes the predicament of conditional faith, present when the intellect agrees with revelation, absent when a clash occurs.

This is the precise position in which fasting Muslims find themselves in Ramadan when they are commanded to adopt a new, much different, daily schedule than what satisfies their own preferences and logic. It is here, at the limits of reason, that Muslims choose divine revelation over their own intellect; instead of questioning the timing of the Ramadan meals, or arguing the inconvenience of the nightly prayers, or reasoning their way out of performing the obligatory prayers whilst enduring hunger, thirst, and lack of sleep, they make the choice to submit, wholeheartedly, to the commands of God.

In return for giving up the need to satisfy the intellect at the expense of the unlimited wisdom of revelation, God hands fasting Muslims the key to unconditional tranquility, peace, and contentment of the heart.

The real question then becomes: which of us will let go of this key when the month of Ramadan ends, and which of us will guard it beyond the thirty days, striving to live up to the title of the muslim—one who surrenders to God?

The choice is open to all of us.

Note

1. This scenario does not include the patient with uncontrolled or complicated diabetes who is advised against fasting by a physician for true medical reasons. According to Qur’an and Sunnah, such a person is exempt from fasting, as Allah only wants ease, not hardship, for us.

One of the reasons for widespread Islamophobia is the wrong understanding of the Qur’an, Islam’s Holy Book. There is a general perception that the Qur’an contains references to war and violence, inciting Muslims to take up arms against non-Muslims. Ironically, most people who criticize the Qur’an are those who have not read it. They mislead the ignorant by quoting cherry-picked verses to incite Islamophobic feelings.

Still, it’s worth asking: why does the Qur’an contain references to battles and the battlefield? The answer is simple. War has been a part of human civilization since dawn of humanity. The history of pre-Islamic Arabia also reflects the same reality. It is a well-known fact that the ancient Arab tribal system lacked any central government or political institutions, such as courts or police. As a result, warfare was the only institution for settling scores [1]. The enmity between tribes over trivial issues could exist for decades, resulting in seemingly endless wars. Battlefield atrocities and inhuman war practices were also part of Arab culture before the advent of Islam. It is not an exaggeration to say that fighting was a kind of sport for Arab tribes [2]. Keeping this in mind, many verses in the Qur’an propose strategies for conflict prevention, ethics for defensive battle, and guidelines for humanitarian interventions—and these were revolutionary at the time.

A deep study of the Qur’an reveals that the verses 4:140 and 6:68 relate to conflict prevention in the case of a blasphemous encounter. Verse 140 of Surah Nisa states, “When you hear the Revelations of God being rejected and mocked, no longer sit with them until they engage in some other talk” (4:140). The same theme is discussed in Surah Anam verse 68: “When you meet such as indulge in (blasphemous) talk about Our Revelations, turn away from them until they enter into some other discourse” (6:68).

By commanding Muslims to stay away, the Qur’an suggests a pragmatic strategy for diffusing the situation in order to prevent anger and aggression. However, a general message from the above verses is to control one’s negative emotions and make all efforts to prevent a possible conflict. It is true that the Qur’an sanctions fighting in self-defense, but only as the last resort to survival.

It’s unfair to analyze battle-related Quranic verses without knowing the context of these verses. In the early years of Islam, Prophet Muhammad (peace be on him), his family, and his followers faced deadly opposition from the pagans of Mecca, who prohibited Muslims from practicing their religion. The non-Muslim chieftains tortured the new Muslims beyond the limits of human endurance. They were brutally beaten, dragged with ropes around the neck, and forced to lie down on burning sand in the very hot desert climate. The pagans left no stone unturned in their harassment of the Prophet Muhammad (peace be upon him) [3]. At one point, they hatched an unsuccessful conspiracy to murder him. They also imposed a brutal social and economic boycott on the Prophet and his followers, who were forced to eat tree leaves for months. The cries of the hungry children and suckling babies could not move the heart of the pagans [4]. The Prophet and his companions non-violently bore these hardships for 12 years and did not retaliate. To avoid the devastating persecution, the Muslims migrated first to Abyssinia and then finally to Medina. However, the pagans of Mecca kept chasing the Muslims and put all their efforts into destroying them in Medina. Consequently, the Muslims were left with no other option than to perish or to fight back. In this context, the permission to fight back in self-defense was granted in the Qur’an and the battle-related verses were revealed [5].

Islam sanctions fighting when the opponent violates peace agreements, disrespects the sovereignty of a state by carrying out an aggressive attack, or persecutes a weak and helpless community. The verse 190 of Surah Baqara clearly highlights this defensive mode: “Fight in God’s cause against those who fight against you, but do not exceed the bounds (set by God), for surely God loves not those who exceed the bounds” (2:190). In addition, the following verses clearly mention the legitimate reasons for fighting:

“The believers against whom war is waged are given permission to fight in response, for they have been wronged” (22:39).

“Will you not fight against the people who have broken their pledges and have done all they could to drive the Messenger, and initiated hostilities against you?” (9:13).

“The route (of blame and retaliation) is only against those who wrong people and behave rebelliously on earth, offending against all right” (42:42).

“…. drive them out from where they drove you out; disorder is worse than killing.” (2:191).

Article 51 of the UN Charter also sanctions the same rights by explaining that: “Nothing in the present Charter shall impair the inherent right of collective or individual self-defense if an armed attack occurs against a member of the United Nations” [6].

Islam not only sanctions the right to self-defense but also ordains the protection of persecuted populations. The Qur’an’s idea of war and peace hinges upon the ideal of social justice. Peace and justice are inseparable in the Qur’an. Leaving a persecuted population at the mercy of the aggressors is contrary to the concept of social justice the Qur’an propagates. How can peace prevail if a large number of people are ill-treated or tormented? Hence, the Qur’an does not support leaving the helpless at the mercy of oppressors, which is explicit in Surah Nisa: “Why, then, should you not fight in the cause of God and of the oppressed, helpless men, women, and children, who cry out: ‘O Lord! Bring us out of this land whose people are oppressors, and appoint for us from Your Presence a protector, and appoint for us from Your Presence a helper!’” (4:75). This highlights the circumstances when humanitarian intervention becomes a moral obligation. Furthermore, the phrase “fight in the cause of Allah” should not be mistaken as fighting to promote Islam; the above verse clearly states that fighting in the way of Allah is synonymous with fighting for the rights of the weak and vulnerable.

The Qur’an does not differentiate between Muslims and non-Muslims as far as justice is concerned. It says, “If two parties of believers fall to fighting, make peace between them (and act promptly). But if one of them aggressively encroaches the rights of the other, then fight you all against the aggressive side until they comply with God’s decree (concerning the matter). If they comply, then make peace between them with justice and be scrupulously equitable. Surely God loves the scrupulously equitable” (49:9).

Another crucial matter is that, in Islam, only a state has the right to fight external aggression. Non-state actors cannot lead such expeditions [7]. Furthermore, peace must be given preference and sought at every step. The Qur’an prohibits continuing the battle if the opponent inclined to peace: “Then if they desist (from fighting), surely God is All-Forgiving, All-Compassionate” (2:192).

 “If they desist, then there is no hostility except to the wrongdoers” (2:193).

 “And if they (the enemies) incline to peace, incline to it also” (8:61).

Seeking peace is more important than winning a war.

As for battle, the Qur’an clearly states that all noncombatants need to be treated kindly and justly. It is clearly stated: “God does not forbid you, as regards those who do not make war against you on account of your Religion, nor drive you away from your homes, to be kindly to them, and act towards them with equity. God surely loves the scrupulously equitable” (60:8).

It is clear that Islam does not approve of war for selfish motives, worldly gain, and satisfaction of the ego. Verse 190 of Surah Baqarah says, “fight those who fight you,” clearly highlighting two important points: the first is that fighting is only allowed in self-defense or against persecution; and second, war can only be waged against enemy combatants. The nonbelligerent, civilians, and non-combatants belonging to the enemy group cannot be harmed as it goes against the Qur’anic and Islamic conception of justice. Islam warns its believers that “by no means let your detestation for a people (or their detestation for you) move you to (commit the sin of) deviating from justice” (5:8). Furthermore, the verse 5:32 describes the sanctity of an innocent human life, leaving no room for terrorism, genocide, massacres, or activities which cause harm to civilian populations. According to the verse, “He who kills a soul unless it be (in legal punishment) for murder or for causing disorder and corruption on the earth will be as if he had killed all humankind; and he who saves a life will be as if he had saved the lives of all humankind” (5:32).

In Islam, nothing can legitimize the killing of civilians, regardless of the community or religion they belong to. From an Islamic perspective, everything is not fair in war: Qur’an sets very strict rules for battle.

Modern warfare

Fourteen centuries ago, the wars were fought with swords, and the Muslims under Prophet Muhammad (peace be on him) not only ensured the safety of non-combatants but also took special care to protect the environment from the hazards of war. Unfortunately, this seems impossible in modern warfare. With the invention of gunpowder, wars often result in the indiscriminate killing of combatants and noncombatants. As military industries grew and produced advanced weapons—like nuclear bombs, missiles, and drones—civilian deaths increased to unprecedented levels. It is almost impossible to ensure the safety of a civilian population, which is one of the integral Islamic ethics of war. Hence, it goes without saying that modern warfare has no place in Islam, which is implicit in the Qur’an (2:190, 5:32 and 60:8).

Islam taught the ancient nomadic Arab tribes the ethics of war and the sanctity of innocent human life. If verse 5:32 alone were implemented, it could save the world from destructive warfare and the madness of nuclear weapons. Unfortunately,  Muslims and non-Muslims alike are deaf to the Qur’an’s message.

Endnotes

1. Sayyid Ali Asghar Razwy,“A Restatement of the History of Islam and Muslims”. Al-Islam. Accessed October 15, 2021. https://www.al-islam.org/restatement-history-islam-and-muslims-sayyid-ali-asghar-razwy/arabia-islam#political-conditions-arabia
2. Marisa Farrugia, “War and peace in pre-Islamic Arabic poetry,” Humanitas: Journal of the Faculty of Arts, 2 (2003): 143-153.
3. Ibn Ishāq, Sīratu Rasūlillāh, trans. Alfred Guillaume (Oxford: University Press, 2004), 146.
4. Safiurrahman. Al-Mubarakfuri, Ar-Raheeq Al-Makhtum, trans. The Sealed Nectar (Al-Riyadh: Dar-us-Salam Publications 1996), 75.
5. Al-Mubarakfuri, 125-126.
6. United Nations, “The Charter of the United Nations,” 51 (VII) A (Paris, 1945), https://www.un.org/en/about-us/un-charter/chapter-7
7. Niaz A. Shah, “The Use of Force under Islamic Law,” European Journal of International Law 24, no. 1(2013):343-65.

The terms translated in English as “worship,” “servanthood,” and “devotion” are taken from Arabic and possess a long history in the Islamic tradition. In particular, they have been commented upon by Sufi teachers and theoreticians down through the ages. Fethullah Gülen has appropriated this traditional language and applied it to the practice of Islam in modern situations. A study of these concepts provides a key to understanding both the Hizmet movement’s spiritual motivation as well as the success of its undertakings.

The term ‘ibada is derived from the Arabic root meaning slave or servant and carries the idea of enslaving oneself to God or of acting as God’s servant, with the consequent connotations of obedience, submission, devotion, faithfulness, service etc. The concept is not an innovation within the Abrahamic tradition, and is well known in both the Hebrew Scriptures and the Christian New Testament. Moses was referred to as God’s servant and the idea of Israel as God’s faithful Servant was later developed by the prophets, especially Isaiah. Christian authors of the New Testament identified Jesus with the Suffering Servant of God spoken of by Isaiah. In the Qur’anic account of the Night Journey (Qr 17:1), Muhammad is referred to simply as “His servant” (“Glory to God Who did take His servant for a journey by night…”

In many treatments of Islamic belief and practice, and in the minds of many Muslim believers, ‘ibada is simply equated with ritual acts, specifically the ritual practices such as the daily salat prayers, the Ramadan fast, the pilgrimage to Mecca etc., that are obligatory for all Muslims. Particularly in works of fiqh (jurisprudence), ‘ibada as ritual activity is treated as a separate chapter distinct from mu’amalat (business affairs and contracts), munakahat (marriage regulations), jinaya (expiation), hudud (punishment), faraid (inheritance) etc.

Worship as fulfilling God’s commands in daily life

Gülen expands upon this traditional view of ‘ibada to define it very broadly as “fulfilling God’s commands in one’s daily life, and fulfilling the obligations of being God’s servant” [1]. It is interesting to note that there is no specific reference to ritual performance in this definition. In Gülen’s view, ritual obligations are included in the concept of ‘ibada, but the notion goes far beyond ritual performance to include everything that one does to live and act according to God’s will. When Oğuz teaches physics in Kyrgyzstan, he is performing ‘ibada; he is worshiping God. When Erol donates funds so that schools, dialogue centers, well-digging projects, and publishing houses can be founded and maintained, he is doing ‘ibada. His donations are a form of divine worship.

Worship in this broad sense is the primary task of man and woman as God’s khalifa, or vice-regent on earth. Gülen holds that “Humanity’s vice-regency for the Creator takes place in an unusually broad sphere that encompasses acts ranging from believing in Him and worshiping Him to understanding the mysteries within things and the cause of natural phenomena” [2]. This insight has concrete application in the strong emphasis given to the natural sciences in the schools established and operated by the Gülen movement. The teachers and students are worshiping God when they undertake a scientific study of the earth.

Gülen’s comprehensive understanding of worship has resulted almost in a kind of sacralization of education and helps to account for the emphasis the movement has given to opening and operating schools. As an example, I offer this passage from one of Gülen’s writings on education. “A school is a place of learning, where everything related to this life and the next is taught. It can shed light on vital ideas and events, and enable students to understand their natural and human environment. A school can also open the way to unveiling the meaning of things and events, thereby leading a student to wholeness of thought and contemplation. In essence, a school is a kind of place of worship; the ‘holy leaders’ are the teachers” [3].

Worship as integrative and liberative

The broad compass that Gülen gives to ‘ibada is meant to have an integrating effect in the lives of his followers. “They first arrange their feelings and thoughts, regulating their individual and social life through various forms of worship, balancing familial and social relationships by their actions … doing what is necessary to be a genuine successor (khalifa).” The far-reaching notion of worship enables the members of the movement to bring together and maintain in equilibrium their devotional life, vocational commitment, and communitarian responsibilities.

To play this integrative role in the life of a believer, “worship” must embrace the totality of attitudes and actions of service. As Gülen notes: “Worship is not simply the performance of a set of particular movements, as some believe. It is what we call complete submission and the acceptance of a broad responsibility. Along with the title of vice-regent, it is the clearest expression of the relationship amongst humans, the universe, and God.”

Worship is seen to have not only an integrative but also a liberative role in the believer’s life. An attitude of worship enables the believer to arrive at true freedom by becoming free from the obstacles to freedom, escape from the self-imposed dungeon people have created for themselves [4] and the multifarious forms of slavery to which humans subject themselves. Gülen puts it as follows: “If worship is the placing of a consciousness of being bound to God into one’s heart, if it is the liberation of one’s self from all types of slavery, if it is the title of seeing, hearing, and feeling the beauty, order, and harmony that belong to Him in every molecule of existence – and there is no doubt that it is this and nothing else – then worship is the most immediate way to turn our face to God” [5].

Servanthood

Gülen distinguishes between ‘ibada and ‘ubudiyya, which can be translated as “servanthood.” For Gülen, the concept of ‘ubudiyya bears the connotation of “living in the consciousness of being God’s servant,” whereas ‘ibada means “fulfilling God’s commands in one’s daily life” [6]. In other words, ‘ibada refers to what the devout believer must do to serve and obey God in daily life, and ‘ubudiyya indicates the attitude which the believer must take towards God, the object of worship.

However, there is also a more subtle difference between the two concepts. Acts of worship (‘ibada) consist of all physical and economic duties, which may include teaching school, financing dialogue projects, or delivering meat to the poor at the Feast of the Sacrifice, as well as such ritual obligations as the daily salat prayers or Ramadan fast. Servanthood (‘ubudiyyat) recognizes that there is a deeper, inner dimension to all these activities that requires a degree of reflective awareness on the part of the believer. What is the reason for such deeds of worship, how do they fit into one’s response in faith to God’s commands, and why is it in accord with God’s plan for humankind that they act in this way? The consciousness of the role that acts of obedience and service play in responding faithfully to God is what Gülen terms “servanthood”; it indicates an attitude that one is constantly standing before God in readiness to seek the Divine Master’s pleasure by carrying out active service in accord with His will.

Devotion

Gülen reaches back into the Sufi tradition to note a still deeper stage of worshipful involvement, that of “devotion,” or ‘ubuda. While being neither the member of a Sufi Order or the founder of a new tarekat, Gülen acknowledges his indebtedness to the Sufi tradition for its promoting a comprehensive understanding of worship as service of God, as well as its constant encouragement to those on the Path to worship God always and in every way. Thus, although not a Sufi himself, Gülen affirms his appreciation for the insights of the Sufis to the Islamic view of worship. He states: “Sufism enables individuals, through the constant worship of God, to deepen their awareness of themselves as devotees of God… Sufism allows individuals to develop the moral dimension of their existence, and enables the acquisition of a strong, heartfelt, and personally experienced conviction of the articles of faith that before they had only accepted superficially” [7].

Like the Sufis, going back to Al-Ghazali, Gülen views worship as a way to obtain experiential knowledge of the truths of faith that otherwise would remain only theoretical postulates. As the believer moves to deeper stages or levels of worship, new perceptions of the realities of faith present themselves. Gülen offers the following advice to his disciples: “Worship is the safest way to reach the most unshakable certainty in one’s conscience about the greatest truth, which is known only theoretically at the outset. In each station on this way, along which consciousness seeks certainty on the wings of reverence and respect, a person experiences a different taste of glimpsing the Beloved” [8].

The Sufi theoreticians spoke of ‘ibada as the service performed by ordinary believers striving to advance on the path to God, while ‘ubudiyya is the servanthood of those advanced souls whose mental and spiritual attitudes permit them to overcome seemingly insurmountable obstacles, and ‘ubuda is the deep devotion of “those whose mental and spiritual states cause them to turn to God wholeheartedly with a profound feeling of being in His company” [9].

What characterizes the level of true devotion is an enthusiastic eagerness to serve God. It occurs when the worshiper moves beyond reluctance, objections, and grumbling and performs one’s duties with joyful spontaneity. Gülen cites Ibn al-Farid to affirm the superiority of this final stage of devotion: “The acts of worship and duties of servanthood required by every station or rank that I have reached during my spiritual journey have been fulfilled by my devotion.”

For the Sufis, ‘ubuda (devotion) was a rare state of soul (hal) achieved by advanced practitioners on the Sufi path. Gülen characteristically orients even the stage of ‘ubuda toward those members of his community engaged in what he sees to be the mission of Islam in the world, that is, service of God by serving others. He affirms: “This vital mission can only be realized by the devout and godly, who never think of themselves, except insofar as they see their own salvation through the salvation of others” [10].

The stage of devotion is, in the view of Gülen, not so much a spiritual achievement of the select few who have devoted their lives to the mystical path, but an attitude that can be achieved by any pious Muslim who strives to overcome their selfish passions to serve God and others. This ideal of being one of the devout is one that Gülen has held up to countless young Muslims and has inspired many of them, like Oğuz with whom I began this paper, to devote their lives to the “The Service (Hizmet),” as those in the community refer to their activities and projects.

Gülen himself puts much hope in this “new generation” of idealistic young Muslims. “The future will be the work of these devout people who can represent such a significant mission, showing their responsibility and exhibiting their accomplishments. The existence and continuance of our nation and the nations related to us will be permeated with the thoughts, inspirations and outcomes of a new civilization and with the vast, reviving dynamism of a rich culture, carried aloft into the future on the shoulders of these devout people. They are the trustees of the sublime truths and the heirs of our historical riches” [11]. As an outside observer of the movement, I might suggest that if one wants to find in a nutshell the kind of Muslim that Gülen is trying to form, one could not do better than to read this article on the pious, altruistic Muslim who has attained and manifests the final stage of worship [12].

Worship as fulfilling ritual obligations

By giving the priority to worship as a comprehensive life of service to God, Gülen does not imply that ritual performance is unimportant or optional. ‘Ibada in the sense of ritual arises from “a deeply embedded need to acknowledge the Divine” and to be in submissive contact with the “Mysterious power that controls everything” [13]. He stresses that our worship can add nothing to God’s glory, which is infinite, but ritual worship benefits the believer in this world and the next. “It is we who need to worship God; not God who needs to be worshiped. He is free of all need” [14].

The model for worship is, as is the case with regard to other aspects of Islamic life, the Prophet Muhammad. Gülen notes: “Prophet Muhammad was the foremost practitioner of all forms of Islamic worship, and the most God-conscious Muslim. He perfectly observed all details of worship, even when in danger… In his supplications and prayers, he describes his Lord with a such a degree of Divine knowledge that no Muslim has ever attained a similar degree of knowledge and description of God” [15].

For Muslims, worship in the ritual sense centers on humility and intention. The phrase “it is You whom we worship (na’budu)” in the Fatiha implies “the eternal impotence and poverty of humankind” before the Divine presence. Gülen comments as follows on the verse: “O Lord! I am determined that I will not sacrifice my freedom to anyone but You, and I will not bow in humiliation before anyone or anything. I turn to You fully intent on servanthood and worship; my eyes are fixed upon You and no other. I am filled with a desire for submission and prayer… My intention is my greatest worship; I hope that You will accept my intention as my worship. I plead for Your favor, not in proportion to the number of things that I have done, but to those I have intended to do” [16].

Conclusion

Gülen’s approach to the concept of worship and servanthood is rooted in the generations of Muslim scholars who preceded him, but he gives to the concept his characteristic emphasis. After the Prophet Muhammad himself, the figure most influential upon Gülen and most frequently cited in his writings is, not surprisingly, Mevlana Jalal al-Din Rumi. In speaking of servanthood, Gülen notes that Rumi’s greatest boast about himself is not that he was a great saint or person of great spiritual depth, but simply that he was God’s servant. He cites as a model of Islamic humility and joyful service the words of Mevlana, with their famous triple repetition for emphasis:

“I have become a servant, become a servant, become a servant;
I have bowed and doubled myself up with serving You.
Servants or slaves rejoice when they are emancipated,
Whereas I rejoice when I become Your servant.”

References

1. 1. Fethullah Gülen, Emerald Hills of the Heart: Key Concepts in the Practice of Sufism, Somerset, New Jersey: Tughra, 2009, I: 53.
2. M. Fethullah Gülen, Love and Tolerance: Toward a Global Civilization of Love, Somerset, N.J., The Light, 2006, p. 208.
3. Ibid., p. 329.
4. Ibid., p. 322.
5. Ibid., pp. 208-209.
6. M.F. Gülen, Key Concepts in the Practice of Sufism, I: 53.
7. M.F. Gülen, Toward a Global Civilization of Love and Tolerance, pp. 267-268.
8. M. Fethullah Gülen, “Understanding and Respect,” 14 June 2006, http://www.fethullahgulen.biz/about-fethullah-gulen/161-gulens-thoughts/1241-worship.html
9. Ibid., I: 54.
10. M. Fethullah Gülen, “The Devout: the Architect of Our Souls,” in The Statue of Our Souls, Somerset, N.J.: Tughra Books, 2009, p. 91. In his biography of Muhammad, Gülen describes the prophet in similar terms: “A Prophet is totally dedicated to his mission, and thus is an altruist who lives for the happiness and good of others.” M. Fethullah Gülen, Muhammad the Messenger of God: an Analysis of the Prophet’s Life, Tughra Books, 2010, p. 77.
11. Ibid., pp. 95-96.
12. “The Devout: the Architect of Our Souls, The Statue of Our Souls, pp. 91-97.
13. M. Fethullah Gülen, Questions and Answers about Islam, Somerset, N.J.: Tughra Books, 2009, I: 33.
14. Ibid., I: 35.
15. M. Fethullah Gülen, The Essentials of the Islamic Faith, Somerset, N.J.: Tughra Books, 2009, p. 180.
16. M. Fethullah Gülen, “You Alone Do We Worship,” 25 March 2008, https://fgulen.com/en/fethullah-gulens-works/reflections-on-the-quran/suratul-fatihah-the-opening/al-fatihah-1-5 (link updated)