“And the servants of the Most Merciful are those who walk upon the earth in humility, and when the ignorant address them harshly, they say “Peace!’” (Qur’an 25:63)

There is a significant subtlety in referring to the believers as “the servants of the Most Merciful” instead of “the servants of God.” This implies that these believers are constantly engaged with God’s attributes of the Most Merciful (ar-Rahman) and the Most Compassionate (ar-Rahim), leading a life oriented towards His mercy and compassion. As they embody the “ethics of God,” their every action and behavior exudes gentleness, compassion, mercy, and kindness. They conduct themselves on earth with the dignity, seriousness, and humility befitting a believer. The refinement and beauty of their morals are reflected in all their actions, even in their walk.

They instill trust and hope in those they pass by, being convincing in their demeanor. They have such a gentle aura and atmosphere unique to themselves that anyone who enters it is influenced. If they accidentally encounter ignorant people and are addressed improperly and subjected to poor treatment, they display the qualities required by their character. They do not stoop to their level or respond to evil with evil. They say nothing but good words; “Peace,” they say and move on.

It is noble to act with self-possession and caution, maintain one’s character and decorum around those who are learned and God-conscious. The true greatness of generosity, however, is revealed in how you respond to those who accost and confront you at different corners, baring their teeth and spitting venom. As Jesus (peace be upon him) said, “True goodness is to be good to those who do evil to you, not to those who do good to you” (Ibn Kathir, Tafsir al-Qur’an al-Azim, 6/296). This is the goal the Qur’an sets for us.

Some ignorant people may fabricate lies about you, cast aspersions, launch smear campaigns, hurl threats, and commit various evils to discredit you. What matters is how you respond to them. The Qur’an instructs us not to dwell on the ignorant actions of others, but to overlook and say, “peace be upon you,” maintaining our composure and values in the face of adversity. As inspired by the teachings of the Qur’an, carry yourself with serenity and dignity, and focus on your own actions and attitudes, regardless of the surrounding challenges or negativity: walk through thorny fields as if you are walking in a rose garden.

Attaining such moral elevation is undoubtedly dependent on the depth of one’s relationship with God. Hence, the following verse states: “And those who spend the night in worship of their Lord, prostrating and standing” (25:64). They have internalized faith as a deep-seated conviction. As a result of such faith and conviction, by an almost innate inclination or an ensuing blessed impulse, they are always in an ardent rush towards Him.

They are graced with the Divine Presence, always conscious of being under His watch. The subsequent verses express their prayer as follows: “Our Lord, avert from us the punishment of Hell. Indeed, its punishment is ever adhering; indeed, it is evil as a settlement and residence” (25:65-66). When faced with challenges or negativity, especially from coarse and ignorant individuals, those who have reached such a horizon of faith exhibit a clear attitude. Everyone exhibits behavior in accordance with their character. Unaware of their divergence from the right path, a certain group may exhibit various forms of insensitivity, remaining oblivious to the impact of their words or actions. They can fabricate lies and slander innocent people, resorting to various forms of distortion in an attempt to corrupt public opinion against them. In such situations, believers are called upon to act in accordance with the teachings of their faith, guided by the Qur’an and the traditions of the Prophet. Even if they encounter fifty types of rudeness, they should not change their stance or compromise their character. Being subjected to hurtful and offensive words and actions should never deviate them from their rightful path. Just as one protects their honor and dignity, they must also protect their character and manner of speaking.

It is a reality that we live in an era where everything has gone astray, where masses are in turmoil, where the ego reigns supreme, and many live their lives engulfed in complexes. For some, their egos have turned into icebergs, even solidified into granite, impervious to the melting rays of the sun. There is nothing those with such inflated, bloated egos won’t stir up. Indeed, Satan can easily take the reins of such individuals, directing them at will. From those under the sway of their lower self and Satan, all kinds of evil can be expected. Today, one can observe individuals who, consumed by malice, harbor hatred, grumble with anger, froth with rage, and live amidst paranoias, all viewed through this perspective. If you are not careful, their negative atmosphere can engulf you too, and the radioactive effect of their hate-filled words can reach you.

During periods when the atmosphere is polluted with such sparks of evil, it is very challenging for believers to maintain their noble moral qualities. Therefore, in such difficult times, it is necessary to act with extra caution and care. It is essential not to reciprocate evil with evil, to try to repel evil with good, and to act with as much gentleness as possible. As the Qur’an states, since evil and good are not equivalent; one is more negative than negatives, and the other is more positive than positives, the responsibility of the believer is to be a representative of positivity and goodness.

In times of turmoil, endeavor to respond to those who come to you with rage and hatred with a smile. Refrain from retaliation, even against those who attack you. Do not curse those who curse you, do not respond in kind to those who insult you. Embrace the magical power of goodness that softens hearts, changes emotions, influences thoughts, and beautifies the person. If someone distances themselves from you, stay where you are to prevent the gap from widening further. This way, those who might become regretful and return in the future won’t have to traverse a great distance. Would you rather have people roll down into Hell due to their monstrous acts, or have them remember their true humanity, their privileged creation in the best of molds, and that they are followers of the Prophet and come back to you? The conscience does not lie. When you consult your consciences, you can find the answer to this question there.

Believers who are committed to a noble ideal, have always strived to be in the path of God, to create realms of goodness and beauty wherever they go, and to embrace all beings, animate and inanimate, with compassion. God willing, they will continue to serve with sincerity and dedication, without getting caught in the whirlpools of the ego. They do not fear criticism, do not stumble upon obstacles, and do not compromise their character to conform to the ignorant. They are imbued with the morals of Rumi and the ethics of Yunus; they act and operate on the principle of being handless to those who beat, tongueless to those who curse, and are always willing to serve altruistically. They strive to live this transient life in accordance with the Divine will, aiming for eternity. The “servants of The Most Merciful,” fully aware of “Whom” they serve, know that even if oppressors take all their worldly possessions, no one can touch their Hereafter.

Question: “There is no greater title and position than servanthood to God. Even if there is, it must be freedom, which is actually another dimension of this servanthood.” In our age when everybody talks about freedom, what is freedom, from a believers’ perspective?

Answer: A person who becomes a true servant to God is freed from all types of servanthood which might sometimes even make them knock every door like a beggar and resort to mean ways. That person will similarly not be a slave to passing fancies and desires.

Obstacles to freedom

As for people who fail to be servants to God in the true sense, they may sometimes become slaves to their desires and lust and thus lead a bohemian life. Sometimes they give in to their greed and engage in different speculations for the sake of amassing wealth, without caring whether it is lawful or not. Sometimes, they give in to a desire for worldly status and titles and thus seek to allocate the people’s wealth for themselves by abusing their position.

People who do not lead their life with a profound consciousness of servanthood sometimes become slaves to their envy and cannot even tolerate people dedicated to good acts who try to conquer hearts. Because of this intolerance, they burn with a desire to sabotage their work. However, they actually do the greatest harm to themselves. As they eat their hearts out before the accomplishments of the people they envy, they also ruin their own deeds with respect to the Hereafter. Note that the noble Prophet stated that malicious envy consumes one’s good deeds, like fire consumes wood (Abu Dawud, Adab 44; Ibn Majah, Zuhd 22).

Fame is another pitfall for those who are not true servants to God. Seekers of fame try every means for the sake of being the center of attention and for receiving applause and appreciation. If such poor ones make the slightest achievement or make the slightest degree of sacrifice, they immediately expect some others to say, “the entire country is proud of you.” They do not talk without applause, and do not give anything without receiving compliments. They go through fits of delight and are enraptured in the face of applause. Such people with egotistic souls actually become servants and slaves to fame.

Other than that, there are also people who become slaves to ease and comfort, to money and wealth, to benefits and opportunism… Such unfortunate ones who fail to savor and appreciate the worth of the servanthood to God keep running after their own ambitions, greed, desires, passions, and addictions. They knock all doors and try every possible reference. However, they cannot feel satisfied nor find true happiness in any way. Actually, what lies in the root of idolatry is weakening of the feeling of servanthood to God. Since idolaters cannot properly be servants to God and cannot savor the delight of servanthood, they resort to different means in order to satisfy this hunger of theirs. With the added influence of some devilish considerations, they, for example, posted a stick on the ground hoping to make rain fall; they resorted to beseeching those in the grave for realizing some other wish; they wanted to realize their goals by means of pieces of cloth or candles they left in tombs; but they gradually fell into the pitfall of associating partners with God.

Some others objected to servanthood to God, claiming that this—God forbid—goes against human dignity. They claim that a person who observes servanthood to God becomes accustomed to servanthood and might be a servant before the created also. Namely, they mistook servanthood to God as contradictory to freedom. Actually, attaining true human freedom depends on this very point. A person can be freed from other servanthood only by becoming a servant to God. It firstly needs to be acknowledged that a person chooses faith with free will and believes in the essentials of faith with free will. The person similarly observes worship with free will. In short, a person observes servanthood to God out of free will.

In this respect, there is a very close relation between freedom, worship, and profound devotions. While those unable to throw off the shackles around the neck imposed by fame, hedonism, and the like cannot ever be free, they can neither be servants to God in the true sense. Namely, as freedom is crucial for the sake of thorough servanthood to God, attaining real freedom depends on being a servant to God in the true sense.

Given that God Almighty endowed humanity with a very significant dynamic like free will, it matters where and how we use it. One must aim for great wishes and demands with free will. Seeking simple worldly delights and pleasures would hurt human honor and dignity; running after trivial things would be a bad investment for the capital of a lifetime. What suits a proper human being is not to be captivated by physicality and carnal desires; instead, they should fear only God and no one else, never bow to this or that person like beggars, but bow only when necessary – namely, in the presence of God.

While this is the meaning of giving free will its due, it is the only way for real freedom. Only people who get rid of negative feelings like greed and envy, worldly expectations and fears are the ones who attain inner peace and relief. Since they are ready to leave this world as they came, they do not bend to any worldly power.

Is freedom in an absolute sense possible?

Some understand freedom as absolute liberty without any restrictions or conditions whatsoever. However, such liberty has never existed anywhere in the world to date. Neither in capitalist systems nor in liberal or communist ones, have people lived as they wished with unrestrained liberty. All systems sanctioned some rules to restrain freedom. For example, although communist systems broadened the limits of what is permissible and came up with an understanding alluring to passing fancies and desires, when it came to fidelity to the system, they acted strictly and tyrannically. They deprived people of their property rights, they killed the freedom for personal enterprise, and banned many actions that contradicted human nature and reason.

Likewise, although some states in our time have given much freedom to their citizens, they never allow any ideas that contradict the official ideology. They bring certain limitations regarding what they term as freedom of thought and conscience: they impose heavy sanctions when certain ideas that disagree with their worldview are voiced. No matter how much they refer to freedom, they cannot forbear the slightest degree of opposition to their own system.

A society’s general welfare and harmonious continuity necessitate adopting certain disciplines. If freedom is perceived and practiced as unlimited satisfaction of all desires and fancies, then this will cause corruption of lineages, breaking up of families, and degeneration of society. Likewise, although “freedom” might seem to allow it, we cannot approve of acts like profanity against the sacred, verbal abuse against religion, and making fun of the nation’s values, for allowing these will cause all moral values to be ruined. It is similarly not possible to accept as lawful, acting against the country or nation under the name of freedom, for in such a case the concepts of nation and country will lose importance, and it will become difficult for society members to co-exist.

On account of all these reasons, almost all legal systems have passed laws to provide shelter for the essential rights of religion, life, lineage, property, and reason; they imposed heavy sanctions against any crimes posing a threat to these. Namely, all states felt the need to draw a frame for freedom through certain laws and regulations. In fact, even while describing freedom, it is pointed out that your freedom ends where the limits of others’ freedom begins. In other words, although all citizens own certain rights and freedoms, they extend to the limits where others’ rights and freedoms begin. If we take the issue from a believer’s perspective, we can express this fact that God and faith too have some rights upon the individual, and they set certain limits for them.

In this respect, the notion of unrestrained freedom does not exist even among animals. They have certain limitations and boundaries, and there are consequences when they are violated.

Animals lead their life with astonishing solidarity and mutual assistance. Take penguins in the Antarctic: we feel dizzy before their system. Had people been able to establish such a system among themselves, all of us would live in peace.

God instilled certain rules in the brains of animals to let them live in an orderly fashion. However, humans possess reason and free will. We can even say that these are the most essential and indispensable human qualities. A human is neither a pile of wood, nor a sunflower stem. In this respect, for the sake of being able to live with others in an orderly and harmonious fashion, a person is supposed to comply with certain rules by means of reason and willpower. This is very important in terms of giving free will its due.

By giving willpower its due, humans will not only live harmoniously together but will even surpass angels. The noble Prophet Muhammad, peace be upon him, who used his free will to the best of his capacity, left the archangel Gabriel behind during his journey on the night of Ascension. Therefore, things like bidding for Paradise and being blessed with the honor of seeing God all depend on using one’s free will properly. On this path it might be necessary to sacrifice some aspects of freedom and to accept certain disciplines by means of free will.

Freedom is a great blessing God bestowed on people. If some people have lost such a divine blessing on account of their neglect and laziness, namely if they failed to retain their freedom, they will be held responsible before God. Furthermore, if they are not aware of being dominated by other ideologies, and not even endeavoring to be saved from this by refusing to regain certain opportunities they have lost, then they are not only betraying their freedom, but also their faith.

In this respect, appreciating the value of the freedom God granted us, upholding it and using it in the right way, are very important. In this respect, every nation needs to know well their era, have plans and projects for the future, and take promising steps as much as their cognition and circumstances allow.

Free thinking and science

Scientific thought has been shaped in the last few centuries by ideas based on positivism, materialism, and naturalism.

Scientific terminology has developed so extensively with these ideas that we are not able to think differently. And with these ideas we cannot reach the truth about our lives. For this reason, it is necessary for believing scientists to re-adopt free thinking as a principle and revise all their scientific conclusions. While doing this, they must be freed from attachment to the status quo and question everything, for it is not possible to establish something new without questioning. To this end, we need to consider that there is a possibility of being mistaken—be it a slight one—about the data we find before us. For example, a doctor specializing in medicine should be able to re-evaluate everything he or she has learned and re-test whether these are correct or not.

This surely is not an easy endeavor; it demands a very serious love for knowledge, research, and truth. Furthermore, it requires being able to dedicate a lifetime to this cause, to undertake very serious troubles and make serious sacrifices. If an industrial revolution happened in the West and serious distances were covered in science and technology, it happened thanks to the people who dedicated their lives to this issue. Some dedicated their lives to studying animal life, some to discovering the secret of historical relics, and some to decoding the tongue of natural phenomena. However, these studies of theirs ended up with materialism and naturalism. It is necessary to overcome this present situation and relate every truth about sciences to the One beyond existence and things. Like unweaving a sweater and re-weaving it with a new pattern, everything must be de-constructed and then re-constructed. While doing this we might sometimes be correct and sometimes err; we might take certain issues further than their present state and walk along with others at certain issues, and we even refer to their help.

However, these are not things to be realized by ordinary people. They require very serious resoluteness. But without such a struggle, it is not possible to be freed from dualism and to eliminate the contradiction between science and religion. Actually, while the origin of the Qur’an is Divine Speech, the Universe is similarly another divine book to be studied, as originated by His power and will. Given that these two books come from the same origin, it is not possible for there to be any contradiction between them.

Pursuing science under domination is no less painful than living under the rule of others’ domination. Merely quoting others but not being able to coming up with any new and original ideas should only be the growls of lowly souls surrendered to domination. Here I am saying like the poet Mehmed Akif did, “I have lived free and do live free for eternity/Who is to dare bring me under chains, I surprise, so crazy!” Actually every believer must possess this honor. They must look at their glorious past, turn to their spiritual roots, and then consider the present wretched condition and ask themselves whether or not it is shameful. Afterwards, they must absolutely set about being saved from these shames by building up their own world.

As souls under domination will not be able to realize such a revival, there is the absolute need for free thoughts. Actually, freedom begins in thinking. It is not possible to talk about freedom concerning people whose thoughts are dominated others.

While general nearness, meaning God’s nearness to creation, encompasses everything and every person, particular nearness depends on belief and can be acquired by doing whatever God has decreed as good and right. This nearness to the Almighty is possessed by those who have discovered the way of nearness and, having entered the corridor leading to eternity, reach every morning and evening with a new, deep dimension of belief. Such people are included in the verse: “God is with those who keep from evil in reverence for God, and are doers of good” (16:128). Those who have obtained this rank recite: “Surely my Lord accompanies me and will guide me” (26:62) while inhaling, and: “Surely God is with us” (9:40) while exhaling.

In particular nearness, consciousness of belief and perfect goodness have the same worth and significance as light to seeing and soul to body. Performing obligatory and supererogatory religious duties with this consciousness are like wings of light that carry one toward the “skies” of infinitude. The safest, most acceptable, and direct way of nearness to God is performing obligatory religious duties; however, performing supererogatory religious duties, which have no limit and show loyalty and devotion to God, results in true nearness and the rank of being loved by God Almighty.

A traveler to God enters new corridors leading to eternity on the wings of supererogatory duties, and feels rewarded with new Divine gifts, which engender an even greater desire to perform obligatory and supererogatory duties. One awakened to this truth feels in his or her conscience the love of God in direct proportion to his or her love of God. As stated in the hadith qudsi¹:

“My servant cannot get near to Me through anything else more lovable to Me than doing the obligatory religious duties. However, by doing supererogatory duties he gets nearer to Me, and when he becomes near to Me, I shall be his eyes to see with, his ears to hear with, his hands to grasp with, and his legs to walk on.”

In short, such a believer is directed to act by the Divine Will.

Nearness acquired through performing obligatory duties is another title of the rank of one’s being loved by God, and is included among those loved by God. As for nearness acquired through performing supererogatory duties, this is the rank of all one’s acts being ascribed to God. It is a particular Divine bestowal and honoring, as pronounced in: “You (Believers) slew them not, but God slew them. And you (Muhammad) did not throw when you threw, but God threw” (8:17).

Nearness, a particular gift of God, cannot be credited to one’s actions without considering its Divine origin. Nearness to Him originates in His Greatness and Mercy, and remoteness from Him is one of the weaknesses and “dark pits” of our character or nature. The writer of Gülistan (The Rose Garden) aptly expresses the origin of nearness and remoteness:

The Friend is nearer to me than myself;
How strange it is that I am remote from Him.
What can I say and what can I do, that
While He is with me, I am distant from Him.

Remoteness means being distant from God and perishing. According to Sufis, the first indication of remoteness is the cessation of Divine gifts, and the final indication is that if a particular Divine help does not come, the person seeking it is completely lost and perishes. Just as degrees of nearness are based on whether one is an ordinary believer, a saint, a good and righteous person, or one brought near to God, remoteness also has its degrees in a line descending to Satan, who occupies the lowest point of perishing.

Nearness to God is a Divine favor, and remoteness from him is a deprivation. However, one cannot always feel his or her personal nearness to or remoteness from Him. The greatest favor of God is that He does not allow one to feel His (special) favor (e.g., being a saint or near to Him), lest the believer so honored should feel pride and thus lose such favor. As a result, those nearest to God are usually unaware of their nearness. However, one’s unawareness of his or her personal remoteness from God is a Divine reprisal. There are still others who, intoxicated with the love of God and making no distinction between nearness and remoteness, neither show desire for nearness nor worry over remoteness. The following couplet expresses the thoughts of such intoxicated souls:

Jami, worry yourself about neither nearness nor remoteness;
There is neither nearness nor remoteness, nor union nor parting.

It is an acknowledged fact that remoteness denotes horror and deprivation. However, some shiver because of the winds of awe blowing from nearness and feel themselves caught in the clutches of Divine wrath and destruction. Nearness to the King is a burning fire may express this mood. Nevertheless, if nearness may be likened to the slopes of Paradise that open to breezes of Divine familiarity and friendship, remoteness should be regarded as the pits of deprivation and loss.

¹ A Prophetic Tradition whose meaning belongs directly to God and the wording to the Prophet.

Come and see them in their graves.

Only a large shirt is their share

And even those, without sleeves

Dignitaries they had been

With servants standing before them

Now come and see, you can’t tell,

The late masters from their men

We can say that just as earth, air, water, and their constituents have an influence on the development of a plant, so do thoughts and intentions have an influence on the development of the ethical conduct and character in a person. As flowers flourish from seeds and birds hatch from eggs, lofty souls and perfect characters are nurtured by beautiful thoughts and pure intentions. Moreover, those who live as if they constantly breathe a heavenly atmosphere thanks to their noble thoughts and sincere intentions begin to send out the fragrance of the same climate around them in time. They turn their surroundings and other people’s hearts into gardens of Paradise. As for those possessed by ugly thoughts or evil intentions, they virtually cause people to drink poison even in heavenly atmospheres.

Good Opinion is a Form of Worship

Being constantly filled with considerations that are welcomed by the conscience and cherishing positive views about another person is termed as having a “good opinion” (husnu dhan) in religion. As a religious term, good opinion denotes good intention, positive thinking, and perception of the beautiful; this reflects a person’s inner purity and faithfulness. It is most becoming for a righteous believer to maintain good intentions and take everything from the positive when making evaluations about persons or events.

Holding negative thoughts about someone is called having an “ill-opinion” (sui dhan), and this is based on suspicion. God Almighty reveals the evil of suspicion about other people in the following verse:

O you who believe! Avoid much suspicion, for some suspicion is a grave sin (liable to God’s punishment); and do not spy (on one another), nor backbite (against one another). Would any of you love to eat the flesh of his dead brother? You would abhor it! Keep from disobedience to God in reverence for Him and piety. Surely God is One Who truly returns repentance with liberal forgiveness and additional reward, All-Compassionate (particularly towards His believing servants).

Likewise, God’s Messenger counseled against suspicion, since suspicion is the worst of lies. He also warned us against prying into others’ affairs, eavesdropping, feelings of rivalry or jealousy, rancor and turning our back against others; he counseled God’s servants to be brothers and sisters. He warned us against suspicion and all behavior that might harm brotherhood. In addition, God’s Messenger stated that a person’s having a good opinion of others is because that person is a good servant of God. The Prophet Muhammad considered sincere intentions, positive thoughts, and beautiful perspectives to be a sign of maturity in Islam, a deepening in faith, and soundness brought by living with the awareness of constantly being seen by God. The Prophet not only took an oath of allegiance from his Companions, he also received their promises about having good intentions toward all believers.

Said Nursi listed the four great spiritual handicaps, and he also mentioned the possession of an ill-opinion of others alongside hopelessness, self-pride, and vanity. He emphasized the importance of having good opinions. A person should not see all other people as superior to themselves, nor should they project the weakness or ugliness that is in their own person on others through suspicion or make the mistake of criticizing certain attitudes and acts of others without knowing the underlying reasons. At this point, I would like to mention a serious mistake related to the subject. Disapproving of certain attitudes of the early generations of Muslims who followed the Companions (salaf al-salihin) without knowing the wisdom behind is also an ill opinion. Ill opinion is one of the devil’s traps that harms society in terms of both material and spiritual life.

It is our duty to cherish good opinions and we must always think positively, particularly about believers. Imam Khadimi, the author of Bariqa, says that “even if you see a believer committing adultery, do not rush to make a judgment about him, wipe your eyes and say ‘My God, that person does not commit such an ugly deed, I must have seen wrong.’ Turn back and look again to make sure. If that is really him, then say ‘I have probably seen mistakenly again.’ One more time disbelieve your eyes, wipe them and look again. If you become certain that the person you have seen is the same person you thought, then say ‘There is no strength or power except with God Almighty’ and pray for that person: ‘O God, save him from this ugly state, and save me from falling into such a sin also’ and move away from there.” Although I do love Imam Khadimi and have deep respect for him, I find some excess in these words; we do not need to wipe our eyes and look back time and again and inquire into that deed. Because, we still have some doubt after the first look and that doubt can be the means for dismissing any negative thoughts about the other person. Inquiring into the matter further might serve to verify the negative possibility. Therefore, when we witness ugliness, we should immediately walk away without spying into the affair, identifying, or verifying it, before the unpleasant sights flow into our heart and take the form of a judgment. We should say “O God, grant guidance to your sinning servants, and forgive me,” and then forget what we have seen.

The person who has committed that sin may have fallen once but they may have then repented instantly, washing away his sins with tears, and he may have been forgiven. However, the person who witnessed the case and verified it through spying into it cannot help thinking about that ugly deed every time he remembers it and therefore cannot get rid of their mental contamination, unable to free themselves from the damage of ill-opinion.

Moreover, even though legal witnesses play a role in maintaining law and order in a society, there is no duty to reveal people’s vices in Islam. There is no such ethical rule that requires us to investigate the faults of others, to divulge them, or to embarrass these people. On the contrary, searching out faults and mistakes, divulging sins, and humiliating others are considered to be immoral in Islam. In this respect, even if a person has ten attributes of unbelief and only one sign of faith, we must keep as good an opinion of them as we can. That person is supposed to fear for himself and worry about his afterlife. However, we must never see him as a hypocrite. We need to remember the principle that being wrong in a good opinion is better than proving right an ill opinion, and we must act according to this. Naturally, we can be more cautious about whether we should give certain duties or responsibilities to people who have attributes of unbelief for the good of servitude on the way of God. We should remember the principle Said Nursi teaches us to adhere to when dealing with such people: “good opinion, non-reliance.” In order to let them have a share in the blessings of serving the faith, we can give them certain duties, but refrain from entrusting them with critical responsibilities. Thus, we will avoid serious mistakes and we will carry out the requirement of holding a positive opinion, thus allowing these people to rid themselves of ugly traits and to become sincere believers. Nevertheless, we should not forget that good opinion and trust are among the essential components of those who are devoted to the same cause and we should never fail to trust one another because of some piece of information that is not based on certain facts, or be misled by trivial reasons, suspicions, or the devil’s whisperings. We need to avoid over-generalizing the principle of “non-reliance.”

Avoid raising suspicion!

In addition, in the same way that it is essential to hold a good opinion of others, it is also a very important principle to refrain from behavior that might raise suspicion. Some people fail to avoid acts and conditions that might possibly lead to ugly thoughts about themselves arising in the minds of other people. They might sometimes present behavior that can be open to criticism in terms of their personal lives, businesses, or social relations. Thereby, these people trigger negative feelings and ugly considerations in some people who are prone to suspicion or ill-opinion. However, everybody should review their own condition and refrain from raising suspicion, while constantly maintaining a good opinion of others.

It is not possible to approve of situations which might lead to suspicion, particularly today; at the present time what is prevalent is a collective spiritual identity rather than spiritual individuality. The attitudes and behaviors of every Muslim can be ascribed to this spiritual identity and it can be generalized to all believers. Therefore, one of the prayers I consider to be very important is “My God, do not humiliate our brothers and sisters because of my attitudes and behaviors, do not let them be embarrassed because of my personal mistakes.” Nowadays, an unmannerly act by a single individual might cause all believers to lose credit. A person with inconsistent behavior can lead to negative aspects being attributed to all Muslims. In this respect, it is even more important to act in accordance with the warning of the Prophet and we should avoid those places that might leave us under suspicion. In the same way that we need to avoid such “slippery ground”, places that might leave us under the suspicion of potential sins, and to avoid situations that might trigger feelings that could lead to such sins, we should also keep away from the dangerous territory that might distance us from our essential values through the attraction of a single word, through eavesdropping, or spying on others. Likewise, we should avoid heedless behaviors that might raise suspicions about us and we should not let negative thoughts emerge. The following example will guide us in this issue:

One day, when God’s Messenger was at his habitual retreat in the mosque for the last ten days of Ramadan, his wife Safiyya visited him and asked for permission to go home after having stayed for a while. God’s Messenger, who was a paragon of kindness, came out to see off his respectable wife. At the moment, one or two Companions who were passing by, saw them and walked away. The Prophet Muhammad, the Prince of both worlds, stopped them immediately and said “Look, this is my wife Safiyya,” raising the veil of our mother Safiyya. Upon this, the Companions responded in humility, “God forbid! O Messenger of God, how can one ever expect an evil deed from you?” The Prophet replied as follows: “The devil continues to circulate through the blood vessels of people.”

As the devil does not leave us alone; he can whisper various suspicions and evil thoughts into our ears. He might lead even the most decent people to ill thoughts in various unexpected ways. So, one should try to maintain good opinions and avoid situations that might lead to ill opinion as much as possible.

The good opinion of God Almighty

On the other hand, while believers should always maintain good opinions about others, it is unthinkable for them to express discontentment that denotes an ill opinion of the Creator’s deeds. Above everything and everybody, a believer must hold a good opinion of God Almighty. As expressed in a hadith qudsi by the Prophet, God’s treatment of a servant depends on that person’s opinion of God. This reveals how important it is to cherish a good opinion of God, and how great a means to salvation this is.

As an example of how good opinions about the All-Merciful Lord are turned into a decree of forgiveness in the other world, the Prophet narrated the following event: a certain servant is called to account. Alongside his good deeds there are many sins. When both are weighed, it turns out that the scale of good deeds is lighter and the man deserves punishment. The condemned man is seized and is dragged toward punishment in a wretched condition. He keeps turning and looking back, as if he was expecting something. God orders the angels to ask him why he keeps looking back (this “looking back” should not be taken literally, it is unthinkable for God Almighty to be confined to a place or direction). The poor man says, “O God, my good opinion of You is not like this. Yes, I have brought along sins while others came with good deeds; but I have never lost my faith or trust in Your Mercy. It has been my hopeful expectation that You will treat me with Your Mercy and forgive me also.” These considerations and the man’s good opinion of God Almighty opened a door to his salvation. Consequently, the man gladly heard the divine order to be taken to Paradise. In a similar way, after Abu Sahl had passed away to the realm of eternity, certain people saw him in their dreams, and he told them that he was enjoying indescribable blessings. They asked him, “O master, how have you been able to attain this exalted rank?” Abu Sahl answered “Thanks to the good opinion I cherished about my God.”

As a matter of fact, a believer should always maintain a good opinion about God Almighty in every phase of their life, and they should constantly live with this hope. They should say, “I may be a sinner, and I am hung by a thread to Him. Therefore I might slip and fall at any moment. However, He forgives the sins of His servants, and is All-Compassionate, particularly toward His believing servants (Ghafur and Rahim). I have firm belief that His Immense Forgiveness will include me as well,” and cherish the hope of being forgiven. Nevertheless, this good opinion and hope for forgiveness should not lead one to commit more sins. A sincere believer is supposed to avoid sins like they avoid poisonous creatures. Even if they were to commit a sin, they should immediately take refuge in repentance, and ask forgiveness with the hope of being pardoned. A very delicate balance is concerned in this issue; a fine balance exists between refraining from sins and not giving in to hopelessness after a temporary lapse, since hopelessness is a greater danger in comparison to a sin. Saying “There is no more hope for me” and totally giving up, indulging in the swamp of sins, and finally being seized by pessimism, finally committing suicide is a greater transgression than the sins which lead to such a state. No matter in what condition a person finds themselves in, given that we are servants of the All-Merciful God who reveals His attributes of Mercy and Compassion in the Qur’an, Who even addresses the people who waste their lives as “My” servants, then why should we be hopeless? Actually, one should be able to say “it is unbecoming to commit sins before the great Compassion of my Creator. Then how can I dare to commit transgressions again!” Therefore, one should not give in or become hopeless. Particularly in old age and at the moment of death one should even more enthusiastically take refuge in hope and be filled with beautiful considerations while returning to God. Similarly, God’s Messenger warned us against dying without a good opinion of God Almighty.

Moreover, we should not restrict our understanding of the hadith about our opinion of God and His treatment of us; we need to evaluate this hadith from a broader perspective. It really is an expression of good opinion to say “I have an All-Merciful Lord who makes me happy with His various blessings, guides me to righteousness, Who forgives my lapses, and pardons my sins.” However, there is the belief that everything that happens in our lives has been arranged for our own good (e.g. an illness is seemingly bad, but it can be a means of blessings for our afterlife if we abandon being patient and thankful) and that everything in life is tailor-made just for us. Our good opinion about our Lord depends on the existence of this belief. If God Almighty wills, He exiles us, puts us to another test, puts another person to prison… but no matter what He does, it is always for our benefit. Each case is meant to direct us, to guide us to a certain destination and help us to reach eternal bliss. From the worship for which we are responsible – such as the daily prayers, fasting, Hajj, and alms of zakat-to the apparent troubles and misfortunes, everything we become and everything we are subjected to is planned for our advantage. Having sincere faith in this truth is the peak of our good opinion of God Almighty.

To conclude, good intentions, positive thinking, and perceiving the beautiful are signs of a person’s purity of heart and the immensity of their conscience. If a person starts to judge others, no one will be left behind. If we do not hold on to good opinions from the beginning, we cannot help but judge everybody and everything. Therefore, when an individual is performing self-criticism-given that they do not give in to hopelessness-they should be harsh. But when other people are concerned they should hold on to good opinions. We must remember that it is better to be mistaken in a good opinion than being proven right with a negative opinion.

“Welcome travelers! You may enter the king’s palace, and you may benefit from everything for free. When your time is due the king is going to take you to a better palace where you can stay forever. Respect the rules of the palace, and each other. Thank the king who provides everything to you, who built this palace just for you. The beauties of the palace are just samples, not the real bounties. Do not let them make you forget the owner of the palace, and the short time you have.” The King.

Then we entered the palace. There were servants, who welcomed us. We were all amazed by the palace, and its beauties. The servants took us to the bath. They cleaned us with rose-scented soaps, and jasmine oil. They brought us clean white cashmere clothes.

After we were all clean, the servants took us to a feast. They showed us our seats. The table was full of different kinds of food and fruits. We were starving; had not eaten for days. We started to eat. They were all delicious. After dinner, they took us to small houses. Inside the house every thing was made of silk, even the curtains. Outside, there were all kinds of trees, waterfalls, birds, fountains; even the sun was shining differently. I forgot that we were in the middle of a desert.

Days were passing very fast. Actually, it was a palace designed to serve us. When we were altogether, one of us stood up and said, “There cannot be a better place than this. I think this is the place where we should stay.” Most of us agreed with him, but I stood up, and said; “ But my friend, do not forget what we read on the gate, there is a king who owns the palace, and we all have a short time to stay here, and he offers us a better place if we act according to his will.” He replied, “I don’t think there is a king. Maybe there was, but he is not here any more. They wrote it when he was here, but he left the palace, so we are its owners.” Most of the people agreed with him, and said; “Yeah, we are the owners!” By this time, we were divided into basically three groups. One who claimed that they were the owners of the palace, and believed that they would stay forever in it. Second, the biggest group, who believed that there was a king, but they did not care about him. They were just so into the beauties of the palace, and they were drunk most of the time. Third, me, and some of my friends, the smallest of the groups, believed that there was a king, and we had a short time in the palace. Everything we had was a sample of the real bounties of the king in the better place where he was going to take us.

The first group, who claimed that they were the owners of the palace, started to treat the servants badly and violate all the rules. The second group also let them do whatever they wanted; they did not care about what was going on. The travelers in the caravan turned the palace into a hell.

With these thoughts on my mind I was looking at the books of old times. They were mostly history books, which were about the people who lived in this palace before us. I took a book, written three centuries ago; its name was Age of Rose. I turned the pages slowly; it was talking about an unbelievable period of time which lasted almost a thousand years in this same palace. There were people who lived a wonderful life in peace and joy. They were also righteous and thankful to the king. So, not all times have been like mine in this palace. Unfortunately, I came here in a wrong time, but as they say; there is for sure a reason for everything happening. The book was also mentioning about the outside of the palace, where people lived happily forever. Reading this chronicle I was comforted with an expectation promising an eternal glorious life.

I have not lost my hope for the future of this palace. I am striving hard with my friends to remind others of the King’s message, so that they become conscious about the purposes and wisdom behind their transient presence here. I am praying that the All-Merciful King will guide us to His Path and we all enter His Abode happily. 

In the US, Thanksgiving was declared an annual national holiday in 1863, however, its actual origin traces back to harvest festivals that were held by many ancient civilizations. The autumn festival, Thesmosphoria of the Greeks, the harvest festival, Cerelia of the Romans, the full moon harvest festival, Chung Ch’ui of the Chinese, Sukkoth of the Jews and the spring harvest festival of the ancient Egyptians are just some examples. Europeans also used to celebrate a good year at the end of the harvesting in fall, long before the establishment of colonial New England. Aside from the harvest festivals that are observed in many parts of the world, today’s Thanksgiving has roots in the Thanksgiving holidays of the English Puritans. In times of crisis or after a period of misfortune, Puritans would designate special days to thank God and to express gratitude for God’s blessings. These serious religious occasions were distinct from the harvest festivals and were not held regularly.

Puritans, or Separatists, were members of a religious movement that broke from the Church of England in the 16th century in order to reform the church and to establish a middle course between Roman Catholicism and the Protestant reformers’ ideas. In the early 17th century, a group of Separatists escaping religious persecution in England immigrated to America in 1620. After a difficult journey on the famous Mayflower, they reached the coast of America near present-day Provincetown, Massachusetts and founded the Plymouth Colony. Shortly after their arrival, the selected governor of the colony signed a treaty of mutual peace with the chief of the Native American tribe, the Wampanoag, so that they could co-exist in the region. Almost all of the immigrants, or Pilgrims, became ill, and half of them died due to the harsh winter and starvation. In the spring of 1621, the Native Americans taught them how to raise corn in this new land, how to catch fish and how to tap maple trees for their syrup. In the fall, the Pilgrims had an abundant harvest and stored enough food to sustain them through the next winter. They invited the members of the Wampanoag tribe to their celebration. Although this event is considered the first American Thanksgiving, there is no evidence that the Pilgrims thought of the feast as a thanksgiving. They were devoutly religious people and a day of thanksgiving would involve fasting and prayer.

Two years after the first American Thanksgiving celebration was held in 1621 in the Plymouth Colony, the Pilgrims observed a day of fasting and prayer due to drought. When the rains came during their prayers, the day turned into a Thanksgiving day. Gradually, they started to celebrate Thanksgiving after the harvest annually.

As the Thanksgiving celebrations in New England spread into other states, colonial governments designated Thanksgiving days to commemorate various public events. During the American Revolution, following the American victory at the Battle of Saratoga in 1777, the Continental Congress proclaimed a national day of Thanksgiving. Later on, in 1789, after the promulgation of the U.S. constitution, the President, George Washington, proclaimed another day of Thanksgiving.

New York State became the first state to observe Thanksgiving annually, with many others following. At this time, Thanksgiving celebrations were still not being held on the same day; generally they were held sometime in November. In 1863, President Abraham Lincoln appointed the last Thursday in November as Thanksgiving day. This took place during the American Civil War. When Congress established Thanksgiving as a national holiday after the war, Southerners saw Thanksgiving as a Northern custom imposed on them. However, in the late 19th century, Thanksgiving became a widespread national observance, as Thanksgiving’s emphasis on home and family appealed to all people throughout the United States. Later immigrants also appreciated Thanksgiving as a distinctly American holiday and saw it as an introduction to American values.

In the 20th century, as materialistic ideas dominated most value systems, Thanksgiving also took its share. The day following Thanksgiving was accepted as the start of the Christmas shopping season. Large retailers began to sponsor parades decorated richly with huge balloons to attract customers. Retail merchants even petitioned President Roosevelt in 1939 to change Thanksgiving day to one week earlier in order to allow for an extra week of shopping between Thanksgiving and Christmas. The change brought about great opposition from fellow Americans, as well as from opponents in Congress. In 1941, the president had to change the date back to the fourth Thursday of November.

Customarily, US presidents address the nation on Thanksgiving Day in an effort to gain public support for current government policies. It would be amiss not to mention football here as an American Thanksgiving tradition, as many people enjoy their evening watching the Rose Bowl.

Today’s Thanksgiving is about sharing food, family, friends and love. Family members come together at a table loaded with many tasty blessings from God. Classical Thanksgiving menus include turkey, mashed potatoes, sweet potatoes, squash, cranberry sauce, and pumpkin pie, food that is plentiful during the harvest season. As more people immigrated to North America, they brought their traditional food to the Thanksgiving tables. Preparing and eating a large meal is a central part of Thanksgiving, in a way contrary to the spirit of the early Pilgrims, who fasted to express their thankfulness to God. The memory of the Pilgrims still survives though, in the parades of children dressed up in Pilgrim costume, with their tall hats or bonnets and shoes with large silver buckles and in the images of baskets overflowing with fruits and vegetables, that reminds one of the old autumn harvest celebrations. At the Thanksgiving table people usually express their thanks for their family, children, their good health and their well being. Children on the other hand are often not sure what to be thankful for, or they may just be thankful that there is no school on Thanksgiving Day.

Thanksgiving is not just a celebration once a year. It is an act that expresses our gratitude for any gift or blessing from God. Thanksgiving as a holiday may be seen as an American institution, but it is something that belongs to many cultures and religions.

Thanksgiving in Islam

In Islam, thanksgiving is the most important pillar of being a good worshipper and a beloved servant of God. Many verses in the Qur’an express the importance of thanksgiving. Remember Me then and I will remember you. Give thanks to Me and do not be ungrateful. (2:152). If you disbelieve, God does not need you, although He does not approve disbelief in His servants. However, if you give thanks, He will approve that in you. No sinning soul shall bear the burden of another. Then unto your Lord is your return and He will tell you what you used to do. He knows the secrets within the breasts. (39:7)

Many other verses emphasize that what the Creator requests most of His servants is thanksgiving. We have indeed created man from a mixed sperm to test him; and so We made him capable of hearing and sight. We have guided him upon the path, either as thankful or thankless. (76:2-3)

It was out of His mercy that He created the day and the night, so that you may rest in it and to seek some of His bounty, that perchance you may give thanks. (28:73)

Also in Sura al-Rahman (55), it is asked repeatedly: So, which of your Lord’s bounties do you deny? The bounties, such as fruits with different aromas and flavors, are invitations from God for thanksgiving. In this respect, thanksgiving is the appreciation of the providence coming from God, and respect for it. It is an expression of our acceptance of God as the Provider and Sustainer of our presence, rather than crediting our own efforts or mere chance. Thanksgiving is the connection of the worshipper with the name All-Merciful, one of the ninety nine beautiful names of God.

Signs of thanksgiving are contentment, thrift, consent and gratitude, while those of unthankfulness are greed, waste, ingratitude and consumption without discriminating between the lawful and unlawful. There are many kinds of thanksgiving, the most comprehensive of which is the daily prescribed prayers. As it is stated in a hadith;* The Prophet used to pray so much that his feet used to become edematous or swollen, and when he was asked as to why he prays so much, he would say, ˜Shall I not be a thankful servant (to God)?’

Thanksgiving can be an oral or physical act. Saying Al-hamdulillah (praise be to God) in response to a blessing we have appreciated is a kind of thanksgiving. Using our hands, eyes, time and wealth in accordance with God’s will is also thanksgiving. God had already given you victory at Badr, at a time when you were still powerless; so fear God that perchance you might be thankful. (3:123)

Other prophets were also ordered to be thankful for God’s blessings. give thanks, O family of David! And very few of My servants are grateful. (34:13) Indeed, Abraham was a model (of virtue), obedient to God and upright; and he was not one of the polytheists. (He was) thankful for His blessings, and God chose and guided him to a straight path. And We gave him good in this world, and he will be, in the Hereafter, in the ranks of the Righteous. (16:120-122)

Then he (Solomon) smiled, laughing at its words, and said: Lord, inspire me to be thankful for Your blessing, with which You have blessed me and my parents, and to do the right pleasing to You. Admit me, by Your Mercy, into the company of Your righteous servants. (27:19)

One can also realize the importance of thanksgiving from the supplications of Prophet Muhammad (pbuh), who desired nothing more than to be a thankful servant of God.

Islamic teachings define human beings as the best of creation. Only through thanksgiving can people attain this highest of ranks, otherwise they will fall to the lowest of the low. In a sense, a Muslim should observe each day of his/her life as a thanksgiving day.

References

• Microsoft Encarta Online Encyclopedia 2003
• William Bradford by Dorothy Honiss Kelso, www.pilgrimhall.org/bradfordwilliam.htm
• Glorious Qur’an
• The Duty of Thanksgiving, http://www.herkul.org/spring/duty.htm
• (*) Sahih Bukhari, Volume 8, Book 76, Number 478: Narrated by Al-Mughira bin Shu’ba

Within this framework, servants become engrossed in a combined feeling of fear and hope. Away from the sight of others, we supplicate from the heart only to God, and pray in secret. This sentiment, which is reflected in The Qur’an 7:55, describes an essential element of prayer that we must observe while praying. However, only the Legislator can permit and encourage this attitude at various times, and only He can determine the degree to which it is allowed.

God enjoins us to pray to Him only, in fear as well as full of hope and to know that His Mercy is with those whose hearts beat with the consciousness of His constant supervision over them. (7:56) He even shows us the door toward which we should walk, and teaches us the rules and principles of how to wait in front of it.

Turning to God all the time and in every condition, opening our hands in supplication, and revealing our concerns and problems to Him are all an honor and an initial prize. In addition, they are very significant initial steps taken to earn a favorable response from Him. He states: If my servants direct their wishes to Me, they must know that I am closer to them than anything else. I respond to the prayer of those who turn to Me with prayers. (2:186) However, there is a condition: All of these prayers and supplications are to be performed as indicated in: You pray from the heart with utmost sincerity and seeking God’s pleasure. (7:29, 40:14, 65) Instead of praying when among people, as if showing off to others, we should entreat the All-Knowing God, Whose hearing and seeing is worth far more than any person’s, by sighing in secret and with utmost sincerity, in complete privacy so that we are closed to others but open to Him. Meeting these conditions will enable us to implore Him with the alchemy of secrecy, and will prevent our voices and sighs from being fouled with the sparks of irrelevant thoughts.

No one returns empty-handed from His court. In fact, those people who pour out their deepest needs and desires, and present such personal grievances about themselves only to Him, are drawn closer to Him. They have to ask the One Who can meet all of their needs, just as they have to complain to a doctor who can heal their illnesses.

Each servant who enters the Nearest One’s Presence is required to be in possession of his or her self and in full control of his or her speech, vocal vibrations, and groaning. Moreover, each servant’s mind, intelligence, and senses must be in a receptive state.

Loyal servants frequently filter their thoughts and supplications through their intentions and sincerity, for they strive to keep their expressions and feelings free of any disturbance. They become like mute people so that no one can hear them, to such a degree that they even become jealous of their own voice and words.

In addition to being sincere while praying, servants should search for moments and seconds during which their pulses beat with the remembrance of God. They should make full use of holy days and nights, for these are the times when divine blessings pour forth. Especially when it is time to pray and to break the fast, all prostrations and bows should be performed in such a way that not even one second is wasted. Loyal and sincere servants are expected to fulfill these obligations, for doing so is essential for the prayer to be accepted. As all such servants know, a prayer may be answered either positively or negatively, or circumstances may ‘become’ favorable or unfavorable.

Believers in God do not mind if summer is as cold as winter, if spring seems to resemble autumn, or if days become as dark as blind graves. Who cares about darkness when God reminds us of His All-Encompassing Power: Who saves you from the darkness of the land and the sea when you pray in destitute?! (6:63) Who cares about such things when God makes His Existence known in their conscience by saying: Who else, other than God, accepts the prayers of the poor and takes care of their problems?! (27:62)

The Qur’an is the Divine Book that guides us through existence, interprets events, and interprets both the macro- and micro-worlds. It is the language of the World of the Unseen in this life; a contract of divine blessings for humanity; and the essence, essential nature, glory, and light of Islam. As if that were not enough, it is also the map for the worlds of the afterlife, a means of happiness for believers, and a book of prayer.

The Qur’an introduces a prayer by glorifying Him, and then asks to be set on the straight path as it sets off, sprinkling its most brilliant jewels with Surat al-Fatihah. Next comes Surat al-Baqarah, which calls us to pray by means of implicit expressions of prayer, raising its voice with the tune of its explicitness, and teaches us what to ask from God: Our Lord! Grant us good in this world and good in the Hereafter (2:201). After a few pages, it shows us the greenhouses and shelters in which we can shelter while facing difficult conditions and asking for help: Our Lord, pour down upon us patience (endurance), make our steps firm (make our foothold sure), and help us against the unbelievers (2:250).

The last verse of this surah points to the following prayer, which is a gift from the Prophet’s Ascension and which should be repeated constantly: Our Lord, do not punish us if we forget or make a mistake. Our Lord, do not lay on us a burden as You did on those before us. Our Lord, do not impose upon us that which we have not the strength to bear. Pardon us and grant us protection, and have mercy upon us. You are our Patron, so help us against the unbelievers. (2:286)

The next surah, Surat Al-i ‘Imran, also starts with and reminds all believers of a very significant prayer: Our Lord, do not let our hearts deviate now after You have guided us. But grant us Mercy from Your Presence, for You are the Grantor of bounties without measure. (3:8) A few verses later on, we are invited again with an allusion to the prayers of the pious, who supplicate with the following cries: Our Lord, we have indeed believed. Forgive us, then, our sins, and save us from the agony of the Fire (3:16) and: Our Lord, we believe in what You have revealed and we follow the Messenger, so write us down with those who bear witness. (3:53) These draw our attention to the supplication of Jesus’ apostles, who also are filled with a sense of responsibility.

Right after this comes a gift of prayer from the mouths of the devout ones, the scholars who gathered around the Messengers and strived: Our Lord, forgive our sins and anything We may have done that transgressed our duty. Establish our feet firmly, and help us against those that resist faith. (3:147) The section of contemplation toward the end of the surah ends with a wish for a good end: Our Lord, lo, we have heard a crier calling unto faith: ‘Believe in your Lord!’ So we believed. Our Lord, therefore forgive our sins, blot out our evil deeds, and make us die the death of the righteous (3:193). Those who shake fearfully, thinking that they have treated themselves unjustly, pray: Our Lord, we have wronged ourselves. If You do not forgive us and have mercy upon us, surely we are of the lost (7:23) and remind us through a distinctive cry that unleashes tremors into our souls. Our Lord comprehends all things in knowledge. In God do we put our trust. Our Lord, decide with truth between us and our folk, for You are the best of those who decide (7:89) whispers a unique style of entreaty of a submissive Prophet who murmurs ‘establishment of justice’ with full confidence, asking for God’s action against an extremely impertinent disbelieving society.

In accordance with the context, the Qur’an frequently presents examples of the Prophet’s supplications, sighs, and pleas for help. For example: You are our Guardian, therefore forgive us and have mercy on us (7:155); O our Lord, do not let us be subjected to the persecution of the unjust people (10:85); and There is no god but You, glory be to You. Surely I am of those who make themselves to suffer loss. (21:87) Hundreds of Qur’anic verses call us to interrogate ourselves, plea, and complain about our evil features. Such verses reveal that prayer is a source of strength for those in charge, a fountain of absolution for those who have committed sins, a solution for the needy, a hand extended to help those struck by disaster, a key to a treasure for the poor, a doctor for the sick, a breeze of hope for the desperate, and a dispatch order of a gift for the oppressed and the victim. The Qur’an always points out that prayer and humble supplications lead to salvation from worldly problems and concerns with the Hereafter, and that those who see (the Book) with the heart and murmur with the soul are traveling toward and praying to God.

In parallel with the Qur’an’s prayer-colored horizon, the life of Prophet Muhammad, the sultan of prayer, is a lacework adorned with entreaties and supplications. He would open hands, turn to his Lord, overflow with thanks and glorification, bow and double himself up in prayer, and constantly supplicate to Him. He did this throughout his life: when he woke up in the morning, lived until the evening, and stood in God’s Presence at night; while performing the ritual ablutions and daily prayers, observing these prayers (each a heavenly ascension), listening to the call for prayer, and during and after each prayer as a means for getting closer to God; while eating, going to bed, traveling, returning from a campaign, confronting an enemy; and while experiencing worldly or heavenly disasters and surprising events, witnessing miraculous events, suffering from illnesses or troubles, and when concerned or pleased with something. Prayer books give more details about all of his prayers and supplications.

Prayer is a mysterious key to His everlasting treasures, a point of support for the poor and hurt, and the most secure shelter for those in distress. Those who step into this shelter are considered to have obtained this key, and the poor, weak, and needy who join this governance attain that for which they had hoped.

The inhabitants of the heavens carry along the sincere prayers of such needy people, who are deprived of any other solution. These destitute people, who are in a state of desolation and demise, know what they are asking for and are aware of what they are doing. They turn to Him and unburden themselves of all thoughts. Such prayers would make the heavens burst into tears; hurricanes threatening the world would change its course, waves overturning everything would calm down, and peace would rise on the horizon. Broken fault lines would surrender to unexpected rulings, and released gases would easily evaporate into the atmosphere. The breeze of such a prayer enlivens Earth and brightens the skies. Hearts beat with exhilaration, and nature rises in order to dance and to send forth smiles.

Through prayer, people offer their sacred requests, which are beyond causes, to the Most Glorified One, and acknowledge that God see whatever is hidden or open. Humanity, as well as the jinns and the angels, pray to Him, especially about issues that subjugate their strength and control, and expect a remedy from Him. However, such a remedy is forthcoming only if we take all of the required measures and fulfill all of the necessary conditions.

O Remedy for all in need! Send a light from Your presence for those suffering in darkness, especially these days, when there is no means left to resort to, social circumstances are in complete disorder; when only the tyrants’ voices are heard everywhere and the people sway and bump into obstacles. Extinguish the fires of tyranny and injustice with Your Infinite Power, destroy the Devil’s homes, and place inescapable collars around the necks’ of the evil ones.

We are not exposed to the winds of inspiration any more, the enthusiasm in our hearts has been subdued, and a stammer has started to appear upon our tongues. Send us a reviving breeze from Your land of mercy. Raise our hopes and goodwill for You to the borders of Your Mercy, give us faithful excitement, and accept us as hopeful supplicants thereof. Untie our tongues so that we do not commit another sin.

We are wronged, fallen, and devastated. Never have we been so far from You. Never have we entered such depths of failure. Never have we been so without You.

O Shelter for the miserable, Power Source for weak, Physician for the ill, and Truthful Guide for the lost! Once more we take refuge in You and unburden ourselves to You. We have been chasing after useless things and longing for the fulfillment of ridiculous dreams. Those whom we approached with hope and in whom we trusted never even looked at or paid any attention to us. No one but You have heard our voices and caressed our heads. Our feelings have been mocked, and our thoughts have been regarded as crimes. So many places have been sabotaged, fires of mutual separation have been inflamed, and all of what has been committed now hurts the purity of the faith.

Broken-down feelings, clumsy behaviors, souls in the dirt, feeble feet, paralyzed hands ‘ most of us have lost all hope ‘ the weather is foggy-gray ‘ people in the West are filled with longing ‘ people in the East are in need of Your blessings. We have come to You in such chaos. We are neither the first nor the last to come. Your Mercy is the door of hope for those who regret, and we are pitiful beggars in front of this door. Until now, all who have waited by Your door have returned with a blessing, and no fugitive or repentant person has ever been rejected. It is Your door, and thus it differs from others because only it opens upon the forgiveness that You bestow upon all those who wait by it. Strengthen us with Your mildness and peace. Make Your Existence heard by the tyrants.

O the Sultan of the exalted throne Who answers all prayers! Thousands, hundreds of thousands of us stand in Your Presence now. Opening our hands to You and knocking upon Your door of mercy, which is always open or at least ajar, we sigh. We believe from the depths of our hearts that You see and watch over everyone and everything, that You show compassion for every praying voice and person. Therefore, we ignore our disobedience for the time being, imagine our sins washed away in the falls of Your Mercy, and disregard our faults while regarding Your forgiveness. If You exist ‘ You are the only One who exists on its own ‘ we cannot be deserted. If You are our companion, then who cares about the wilderness that surrounds us on all sides?! As long as You are together with us, it does not matter even if Satan and his followers are everywhere. You are the one and only Sovereign over everything, and Your ruling cannot be overthrown. You see the smallest thing, hear the most silent sound in the domain of Your Sovereignty, and do not discard anything or anyone without a reply.

Yet again do we present ourselves at Your door, which is as large as Your Mercy, with the capacity that You have given us to ask from You, and with the belief that You will grant us our wishes. You know our situation, and so what we are going to tell You is just a small part of Your Knowledge. Give us a remedy for all the troubles that we have suffered from for centuries. O Most Merciful, Most Compassionate, accept our prayers!

The merchant asked: ‘What gift may I purchase for you, my pretty pet, and carry back for your pleasure and delight, all the way from India?’

The parrot spoke straightaway, as though he knew he would be asked and so had prepared an answer: ‘I will not ask that you bring me back any gift, but I would ask a favour of you, a task to perform for me in India.’

‘Ask, my pretty pet,’ said the merchant, very curious, ‘and if it is in my power to do what you ask, I will do it, God willing.’

‘Well, then,’ said the bird, ‘when you reach India and you see there many parrots like myself, address to them this speech. Say:

“So-and-So Parrot sends you his greetings. He longs to be with you, but he cannot be. He is, by the decree of Heaven, a prisoner of the good merchant who brings you this message, a slave in a cage, locked up.,,

Then convey to those parrots from me. “So-and-So Parrot begs you to remember him. Remember him, imprisoned in his cage, when you fly about freely in gardens of fragrant roses. Remember him, alone and without the company of his fellows, while you go about with one another, cheerful and jolly.”

Add also this plea to your speech, since the one who will understand it may be listening. Say: “What! Have you forgotten your friend so soon, that you can fly about happily in the company of others? It may be that I was at fault in my service of you, and you are punishing me by forgetting me in this way. Is that as it should be? Is it right to answer a wrong with a wrong? Would it not be better to answer a wrong with a right?

“And yet, because it is you, still you, who have turned away from me, your turning away is dear to me. It arouses my love the more. Even your anger, your revenge on me, is dearer to me than my own life. Your anger is fire, and it burns me with love. If that is the affect of your fire, how must your light be? If I ever escape this cage, I swear I shall make straight for your rose-garden. There, I shall sing songs of desire like the nightingale. The nightingale’s songs gather the thorns as well as the roses, the bitter as well as the sweet, in the same joyful embrace. In the songs of the nightingale, love surpasses the pleasures and pains of love, and is entirely and purely itself.”

The merchant listened to every word and promised to deliver his pet’s complaint as best he could.

Towards the end of his journeying in India, he came across a rose-garden in which were a company of parrots like his own pet bird. To them, according to his promise, he faithfully recounted the parrot’s words. One of the parrots who had been listening began to tremble and shake, then fell from its perch in the rose-tree, and lay on the ground, dead. The merchant was deeply upset. He said: ‘I have been the cause of that poor creature’s death!’ and he regretted that he had kept his promise.

On returning home, the good merchant gave to all the servants in his household the gifts that they had asked for. To the parrot, he said nothing. But the parrot demanded of him: ‘What of me? Did you not do what I asked? If you did, tell me what you saw and heard.’

‘I did do it,’ said the merchant, ‘and how deeply I regret that I did. I wish I had kept silent and not conveyed your words.’

‘Why do you repent of keeping a promise and fulfilling a trust?’ asked the parrot. ‘What has caused you to be so remorseful and upset?’

‘I conveyed your complaints to the parrots where I found them, and one was so touched by your pain that she trembled and dropped down dead.’

As soon as he heard this, the merchant’s parrot also began to tremble, then he seemed to lose balance, and fell onto the floor of his cage, cold and senseless.

The merchant was now so struck with grief and despair, he began to tear his hair and clothes. ‘My dear, sweet companion!’ he cried, ‘My singer of sweet songs! Keeper of my secrets! Ah, what shall I do without you? How shall I live without you?’ Then, in his great sadness, not knowing what else to do, the merchant took the corpse (as he thought) of his beloved pet out of the cage and laid it gently on the palm of his hand.

Suddenly, the parrot awoke and flew, through the open window, to the safety of the high branch of a tree in the garden. The merchant was relieved to see his pet well. He looked up into the tree at the bird and said:

‘Dear friend, explain to me the meaning of what that Indian parrot did, which enabled you to devise this trick to escape from your cage.’

‘She gave me excellent advice’, answered the parrot from the tree. ‘By her dying, she conveyed this advice to me: ‘Your own fine voice is the cause of your being in a cage. You are held in that way so that you may entertain people with your singing and your speech. Their praise and the flattering love of your master are the walls of your cage. Renounce your cage-renounce your voice and your master’s affection. Become dead as I am dead, and find freedom.’

‘Go in peace under the protection of God!’ said the merchant. ‘You have shown me the way to a far country to which we must all go, sooner or later. That is the great journey and I must prepare for it.

As was explained before, angels are created from light. The ‘Arabic word’ for angel is ‘malak’. According to the root word from which it is derived, ‘malak’ means ‘messenger’, ‘deputy’, envoy’, ‘superintendent’ and ‘powerful one’. The root of the word also implies descent from a high place. Angels are beings who build relations between the macrocosmic world and the material one, and convey the commands of God, superintend or direct the acts and lives of beings and represent their worship in their own realms.

Having refined or subtle bodies of light, angels move very rapidly and permeate or penetrate all realms of existence. As they place themselves in our eyelids or in the bodies of other beings to observe the works of God through our or their eyes, they also descend into the hearts of the Prophets and saintly people and breathe inspirations into them. The inspirations occurring to the hearts of saintly people are usually from God but they may sometimes be from angels.

Some animals, like honeybees, for example, act under Divine inspiration, although science asserts that all animals are directed by impulses. Science is unable to explain what an impulse is and how it occurs. Scientists are studying to find out, for example, how migrating birds find their way; or how, for instance, young eels which hatch in the waters of Europe can find their way to their native waters in the Pacific Ocean. Even if we attribute this to the information coded into their DNAs, this information is assuredly from God, who knows everything and controls all the universe, and angels deputed for such creatures direct their lives. If it is a scientific attitude that we unquestionably accept the existence of some invisible forces like the law of growth in living creatures, then it will be more scientific to attribute those forces to God’s special servants, that is angels.

Each thing in existence, whether universal or particular, has a collective identity and performs a unique, universal function. As each flower displays a superlative design and symmetry and recites, in the tongue of its being, the Names of the Creator manifested on it, so the whole earth performs a universal duty of glorification as though it was a single flower. Likewise, the vast ‘ocean’ of the heavens gives praise to and glorifies the Majestic Maker of the universe through its suns, moons and stars. Even inert material bodies perform a vital function in praising God although they are outwardly inanimate and unconscious. Angels are the representatives of such bodies in the world of the inner dimensions of things, and express praises on behalf of them, and these bodies are, in turn, the representatives, dwellings, and mosques of the angels in the material world.

The Majestic Maker of this huge ‘palace’ of creation employs four kinds of labourers of which the first are the angels and other spirit beings. Second, there are inanimate things and vegetable creation, which are quite important servants of God working without wages. Thirdly, animals serve unconsciously in return for a small wage which is their food and pleasures, while, finally, mankind work in awareness of the purposes of the Majestic Creator. They take a lesson from everything and supervise the other servants below their rank in return for wages, which are paid in the form of a reward here and in the Hereafter.

Constituting the foremost category of these servants, the angels resemble mankind in that they know the purposes of the Creator and act in conformity with those purposes. They differ from man by working solely for God’s good pleasure, asking no reward other than the spiritual pleasure and happiness of nearness to their Creator. Their worship varies according to their different natures and the variety of their functions as the representatives of most species, and the services they perform and praises they sing differ from each other, as to the duties carried out by the different departments of a government. Michael, for example, superintends the growth of all kinds of corn and provision upon the earth by God’s leave and power, and, if one my say so, he is the head of all the angels that resemble farmers. There is another great angel who leads by God’s leave, command and power the ‘incorporeal shepherds-angels – of all the animals.

Since there is an angel to represent every kind of creature in existence and present their service and worship to the Divine Court, the description given by the Prophet, upon him be peace and blessings, of the angels are entirely reasonable and true: There are angels with forty thousand heads, each with forty thousand mouths, and forty thousand praises sung by forty thousand tongues in each mouth. This Prophetic tradition means that the angels serve universal purposes, and some natural creatures worship God with forty thousand heads in forty thousand ways. The firmament, for example, praises the Majestic creator through the suns and stars, whilst the earth, although a single body, worships with many thousands of ‘heads’, each with many thousands of ‘mouths’, each with many thousands of ‘tongues’. Thus, the angel who represents the earth in the world of the inner dimensions of things or in the world of immaterial bodies is to be regarded as referred to by this tradition.

The relevant verses of the Qur’an such as those to follow are an observatory from which we may look at angels:

By the loosed ones successively, storming tempestously, by the scatterers scattering, and the severally severing and those hurling a reminder, excusing or warning (77.1-6)

By those that plug out violently; and those that draw out gently; by those that float serenely, and those that outstrip suddenly; by those that direct an affair (79.1-5).

…in (the Night of Power) the angels and the spirit descend, by the leave of their Lord, upon every command (97.4).

…a Fire whose fuel is men and stones, and over which are harsh, terrible angels who disobey not God in what He commands them and do what they are commanded (66.6). Glory be to Him! Nay, hut they are honoured servants that outstrip Him not in speech, and perform as He commands (21. 26-27).

Angels do whatever God commands them; they never commit sins and show disobedience, and since they have no evil-commanding souls to resist obedience to God, they have fixed stations, they are not promoted to higher ranks, nor reduced to lower ones. They are also free of negative moral qualities like envy, rancour and enmity and from lusts and animal appetites which are to be found in mankind and jinn.

Angels have no sexes; they do not eat and drink, nor do they feel hunger, thirst and tiredness. Although they have no wages in return for their worship, they derive special pleasure in carrying out God’s commands and feel delight in being near to Him. They are not promoted but they receive some sort of spiritual pleasure from their worship. Praise, worship. recitation of God’s Names and glorification are their nourishment; they are also nourished with light and sweet fragrance.

Since angels do not have evil-commanding souls to struggle with, they are not promoted to higher ranks, but human beings are bound by creation to fight with their evil- commanding selves and Satan. While angels appointed to invite them to true guidance, always inspire in them belief, good conduct and virtues and call them to resist the temptations of Satan and their evil-commanding selves, Satan and their evil-commanding selves try to seduce them. It can be said that the life of a man is the history of his continuous struggle to make choices between the inspirations of angels through his spirit and the temptations of his evil-commanding self and Satan. That is why a human being can be elevated to the highest of the high or reduced to the lowest of the low. Also, that is why the elect of mankind- the Prophets and greatest saints – are higher in rank than the greatest of angels and ordinary believers than the commonalty of angels. Also, although angels are more advanced than human beings in knowledge of God and His Names and attributes, human beings by virtue of having developed senses and abilities like meditation and the complexity of their nature, excel angels in being more comprehensive mirrors to God’s Names and attributes.

As was pointed out, angels are of different kinds. Besides those deputed to represent and supervise species of creation on the earth and present to God their worship, there are four Archangels, and the angels carrying God’s Throne -we do not know what the Qur’an means by God’s Throne and how it is carried. There are also the groups of angels named Mala-i Ala (the Highest Council), Nadiyy-i Ala (the Highest Assembly) and Rafiq-i Aid (the Highest Company). There are angels appointed to Paradise and Hell. The angels who record men’s deeds are called Kiramun Katibin (the Noble Recorders), and as stated in a hadith, there are 360 angels responsible for the life of each believer. They guard him, especially during his infancy and old age, and pray for him and ask God for his forgiveness. There are also angels who come to the aid of believers at war, attend the assemblies of praise and glorification of God and the meetings held to make studies for God’s sake and for the benefit of people.

Angels, particularly the angels of mercy, do not enter the houses where there are statues and dogs are fed, and refrain from close contact with those who are ritually unclean and women having periods. They also keep aloof from those who have bad breath because of what they have had like onions and garlic or because of smoking. Angels also do not visit those who break off relations with their parents and relatives.

God Almighty is powerful over everything; even though He is able to guard everyone by Himself, He may appoint angels to guard His servants. In order to deserve the guardianship and company of angels, one should use his free will in making good choices and build up a close relation with God Almighty. One must have strong belief in God and other pillars of faith and never give up worshipping and praying to Him regularly. One must lead a disciplined life and refrain from forbidden things or sinful acts.

Angels came to the aid of the believers at the Battles of Badr and Uhud, and also at the conquest of Makka. They help the believers who struggle in the way of God sincerely, whenever they need and wherever they are.

Belief in angels has many benefits for man. It provides man with some sorth of peace and removes his loneliness. The inspiration breathed by angels exhilarates him, enlightens him intellectually and opens for him new horizons in knowledge and thinking. Awareness of the continuous company of angels holds man back from committing sins and improper behaviour.

THE CHARACTERISTICS OF JINN

The word jinn literally means something hidden or veiled from sight. As mentioned earlier, jinn are the species or kinds of beings that cannot be seen with the naked eye, nor we can see them with telescopes or microscopes. In the Qur’an, there is a short chapter called jinn, which tells us that a band of jinn listened to the Prophet Muhammad, upon him be peace and blessings, and some of them believed in his message and some did not. From this we understand that like mankind, jinn are also conscious beings charged with Divine obligations. Recent discoveries in biology made it clear that God created beings particular to each realm in the universe. Jinn might have been created while the earth was a body of some sort of fire. They preceded mankind in creation and were responsible for cultivating and improving the world. Although God later superseded them with mankind for ruling the world, He did not exempt the jinn from religious obligations.

As we mentioned before, the Qur’an states that jinn are created from smokeless fire. In another verse, it clarifies that the fire from which jinn are created is scorching and penetrating as deep as the inner part of the body (15. 27). We are not certain whether the Qur’an means energy or something like X-rays by smokeless, penetrating and scorching fire.

Like angels, jinn move extremely fast; they are not bound by the constraints of time and space within which we normally move. However, since the spirit is more active and faster than jinn, a man who lives at the level of the spirit’s life, who can go beyond the limits of matter and the confines of time and space within which normal people live, can excel jinn in speed and activity. For example, as we read in the Qur’an when the Prophet Solomon asked those around him who could bring the throne of the Queen of the Yemen, a member of jinn answered that he could bring it before he finished the meeting and stood up from his seat. However, a man who had special knowledge from God replied; ‘I can bring it to you in a time shorter than the twinkling of an eye,’ and he did so.

Nothing is difficult for God Almighty; it is equally easy for Him to create the whole of the universe and a tiny particle. He has provided men, jinn and angels with power and strength appropriate for the function or duties of each. As He uses angels in the supervision of the movements of celestial bodies, He has allowed man to rule on the earth, dominate over matter and build civilizations and produce technology.

Power and strength are not limited to the physical world, nor are they proportional to bodily size. We observe that immaterial things are much more powerful than huge physical bodies. For example, memory is much more spacious and comprehensive than a large room. We can touch with our hands a very near object, but our eyes can travel long distances in an instant while our imagination can go beyond time and space all at once. Winds can pull out trees and demolish huge buildings. A young, thin shoot of a plant can split rocks and appear in sun-light. The power of energy, whose existence we can know through the effect it produces, is known to everybody. All this shows that the power of something is not proportional to its physical structure, rather the immaterial world is dominant over the physical world, and immaterial entities are much more powerful than material ones.