Continue reading »]]> by Fethullah Gulen

The word “Islam” literally stems from the root “s-l-m” and the words “silm” and “salamah” which mean peace, and which indicate the “submission” or ‘surrender” of oneself to God Almighty, being obedient to His commands, embarking on a safe and secure path that leads to salvation, promising a sense of trust to everyone and everything, while also denoting the fact that the person surrendering will not inflict any harm on others, be it physical or verbal.

The basis of Islam is “iman” and “iz’an”, that is, faith, and conscious obedience. The fruits of Islam are “ihsan” (blessings) and “ihklas” (sincerity), that is acting or living as if seeing God, and doing everything only for the sake of God Almighty. The concept of Islam can be briefly summarized as the unconditional and doubtless belief of the “Tawhid”, the Unity of God, and His divine Existence, and the submission of the self to Him. Also included in this, are the performance of every act and the responsibility of acting as if one sees Him, and is observed by Him, and doing everything only for His sake. A person who acts according to these or to similar descriptions is called a “Muslim” (not an Islamist). Such a person is accepted as a candidate to eternal prosperity.

Based on the messages of God Almighty, and the teachings and practices of His prophet Muhammad, upon him be peace and blessings, Islam is a Divine religion. A person who believes and practices Islam is called a “Mu’min” and a “Muslim” (one who has faith, and who has submitted). Scholars have described Islam as “the sum of all divine laws that urge people to do good deeds with their freewill and consciousness.” Hence, if such a dynamic system can be practiced in life, then its fruits will become obvious in this world and in the hereafter. On the contrary, when this system is expelled from life, then it is not easy to find anything positive to say about religion.

From the perspective of language, there is a fine distinction between “iman” and “Islam”, that is, faith and submission. However, it is a strongly believed that Islam without faith (iman), and faith (iman) without Islam (submission and/or actions) are incomprehensible. Faith is the interior, and Islam is the physical expression of this faith that constitutes the exterior. Their union makes the Divine Religion, which establishes all aspects of faith and practice in this life (iman and Islam). A person who practices and who accordingly represents this religion can only be called a Muslim. From this perspective, those who consider religion to be no more than a system of beliefs, and those who only practice it culturally without understanding the deeper meanings, are mistaken. It is obvious that both groups have been and will be left bereft of the fruits of this religion, fruits promised by the Lord, in this and in the next world.

Surprisingly, however, to consider the practice of Islam as being part of the faith would be another mistake. Although those who believe that the practice of the faith is compulsory, but still fail to fulfill their duties are sinners, they are still Mu’min (one who has faith). Such thought does not conflict with the Sunni understanding of Islam, because not worrying about committing sins is very different from saying “To punish or not to punish is God’s decision”. According to the Qur’an, faith is an essential part of the religion, lying in its very core, while Islam is the only way to make faith a part of human nature. Practice without faith is hypocrisy, faith without practice is sin (transgression). As hypocrisy is no more than hidden blasphemy, it will not be forgiven, but it is possible for sins to be forgiven through repentance. In this respect, even if someone does not practice Islam, we should have a good opinion of them and not see those people as non-believers, unless they undermine or express that they do not care about Islam. Yet, it is not possible to think in the same way for those who are faithless, and oppress and despise other believers for being Muslims. An additional point that needs to be addressed here is the importance of being steadfast in one’s religion, carrying out all the aspects of faith and its practice, this is what God seeks in believers.

To be a truthful Muslim, one should avoid all kinds of hypocrisy and acts of blasphemy; one should surrender to God with utmost sincerity, and practice Islam with a consciousness of being in His presence and being watched by Him. It is disrespectful to think of religion only as a matter of conscience and mysticism. Those who seemingly accept Islam – God is always aware of the truth of the situation – yet proclaim that the practice of religion is a form of extremism, are deceiving themselves with empty illusions and they are posing as devout Muslims. Subjective and immoral interpretations of Islam turn it into a man-made religion, not a divine religion. In fact, Islam was sent down to save people from their own selves, the self that follows only human desires, and to enlighten people with the knowledge of God. In other words, Islam is collection of divine rules and revelations that raises human beings above the level of the animals, and which prepares them for the journey to the comforting climate of the heart and the spirit. The spirit of this system is Iman (faith), its body is Islam (submission), its perception Ihsan (consciousness of His presence), and the name of this unique order is Din, Islam (submission).

Islam addresses those who are intellectually capable, urging them to do what is good for both this and the next life through their own freewill, promising eternal contentment to those who heed this call. The position of believers is not one of being oppressed by responsibilities and obligations. All blessings, prosperity and enduring joy are bound together with the free will of humanity by God’s Knowledge, Will and Choce. In the same way religion and the responsibilities entailed are a favor and a tribute given to human will by the Divine Will. From this aspect, Islam is totally different than other religious systems; the manners of Islam are divine, and the expression of this is servitude. Those to whom Islam is being addressed are intellectually capable, and they possess freewill, as already stated; they try to practice the religion of God, and also try to be representatives of it. It is also possible to think of religion as a gift from God to those who are capable; those who are mentally incapable and who are not free in their actions cannot be held responsible for religious obligations, and they are not privileged as others are as they cannot be encouraged to do good.

As this religion has been sent by the All-Knowing God, He Who best knows His creation, it always shows the way to the truth, to good deeds, and it encourages hearts with promises of paradise. On the other hand, it also urges people to be cautious and warns them of terrible consequences if they go astray. In this context, the commandments of the religion are everlasting, constant, and relevant to the date, because these edicts are eternal. Despite the fact that all systems are subject to becoming irrelevant and out-of-time, the commandments of Islam are always new, and attractive. Yet, there are some biased people who do not perceive this truth. This is not surprising, as all man-made decrees are subjective, and they all differ from country to country, and fall out of step with time, due to continuous amendment that is made on an ad hoc basis; such systems provide only a temporary relief to the problems of humanity, due to the limited perception of humanity of itself.

On the contrary, Islam has been revealed with messages that deal with all kinds of matters and that provide satisfaction for the eternal and never-ending needs of humanity. It has never asked or suggested anything that goes against human nature, and has never neglected any of our needs or desires. For those who are mindful and righteous, there are no issues that have been neglected, no doubts or desires that go unanswered, and there are no conflicts between the commandments of the religion and their practical meaning, nor are there any gaps or issues that have not been taken in hand. On the whole, Islam, with its eternal messages and glad tidings about how to please and see the Lord in the hereafter, has been uniquely and divinely planned to suit human nature, its capabilities, goals, and tendencies.

Living an Islamic life, one benefits from the lawful bounties of this world, spending all one’s years full of the joy of walking the corridors that lead to paradise and the eternal blessings of He Who Bestows. In addition to all of this, if a person can live his/her life totally concentrating on pleasing God, which is the essence of religion, then this person can be considered as being of the rank of the angels. The decrees made by humanity are limited, and are usually race and ethnicity oriented; these can never be an answer to the limitless and never-ending needs and desires of humanity. God is the Creator and the All-Knowing, and this religion is His decree given to mankind for this world. All other man-made systems are of limited vision and are short-sighted in their awareness, and their spirituality is always hazy.

Islam, the true religion, is a unique order that never misleads and a divine source that opens new earthly and heavenly prospects for human beings. This divine system is called “religion” from the perspective of belief, “shariah” from the perspective of actions, and “community” from the perspective of social functions. Primarily, all actions and activities occur according to the belief system, and social life is shaped according to this behavior, these actions and activities. For this reason, believers, who have solid faith and who make their faith a part of their character, continuously practicing it, are sources of truth, justice and fairness; such a person is trustworthy, a representative of high morality, a seeker of knowledge and wisdom, and is loyal to the sacred call of religion. Such a faithful believer would also actively participate in working toward the perfection of human society.

Faithful Muslims, who are conscious of their religion, whose practices are in line with the divine commandments, whose hearts are always connected to their Lord, and whose actions reflect this relation with the Divine, will never be deceived, nor will such people be in a position of servitude to any other human being. Such Muslims are always aware of their relationship with this exalted community, and thus are self-confident; they reflect this assurance, and are distinctive in their behavior. They love, show sympathy, and deep respect for all the created things because of the Creator. They prevent themselves from performing base and simplistic actions that are not compatible with the honor of being human; they are above the others in their faith, wisdom, and actions. While doing all of the above, believers are never proud or arrogant, they never push or force others to accept their philosophy or way of life. Aware of the fact that Islam never causes repugnance, they accept everyone as they are, and instead of trying to push their ideas on others, they are adorned with true faith, trying to represent their religion flawlessly, and being one of those who are admired by those around. Yet, they are not seeking the admiration of others; they do everything for the sake of their Exalted God, thinking only of His approval in their everyday speech, behavior, and thought; such people are never “ostentatious”, considering this as little better than a virus infecting and killing the heart and spirituality.

As a matter of fact, Islam did not come to oppress the minds or the will of humanity, but rather it was sent to prevent such oppression and tyranny on the part of human beings, hence urging people to use their minds and their intellects alongside their freewill to make new choices. This was exactly how things were at the time when Islam was being fully practiced; its majestic spiritual charm never needed any mind games or tricks, nor was hidden or explicit cruelty accepted. Deeds were the language that Islam used to reach the heart, words were used to explain the details. Words were used as a tool to address the conscience, words that encourage good and prohibit evil were the means; physical enforcement was not used. Islam does not approve of enforced faith (this is against the nature of the religion), nor does it accept any practice or deed which is not oriented around the pleasing of God. According to Islam, enforced faith is hypocrisy, and such deeds are no more than showing off. The Qur’an strictly forbids oppression in faith, as can clearly be seen in this verse “There is no compulsion in religion. True guidance is distinct from error (Al-Bakara 256).” Islam exists to prevent all kinds of hypocrisy and disbelief, and to hinder those who want to show-off. All of these facts in no way contradict the persistent behavior of a believer in the expression and establishment of the Truth.

As long as there is an opportunity, Islam will address the minds and souls of humanity, saving them from hypocrisy and leading them to the truth by the perfect example of the prophet Muhammad (pbuh), lighting the true faith and belief in their hearts, and equipping them with an awareness of God’s presence everywhere and eternally. This kind of behavior is nothing more than the result of the acceptance of the message of Muhammad (pbuh).

The message proclaimed by the last prophet (the Messenger) Muhammad (pbuh) is the final and complete divine message, and it is the most reliable, trustworthy path leading to God Almighty. If this religion cannot express itself very clearly nowadays, the fault lies in that it is not only being perceived incorrectly, but it is also not being depicted in the best possible manner by those who follow Islam. Nevertheless, we do not think that this situation will stay forever as it is. When the time is right, Islam will re-express itself in every stage of life and it will entrance mankind with its joyful colors and patterns once again.

When this community of Islam notices that once again they are renowned and their name has been given to them by God (according to a verse in the Qur’an, “God is the one who gave the name Muslim to you and to those before you”) they will be impressed, saying “How Exalted, how Beneficial our Lord is” and turn their faces towards Him; they will submit to His wisdom.

Islam is an invitation that expresses the religions that came before it. As materialist and naturalist philosophies have became too energetic, the containment of this divine message has also meant that all other religions are defeated by those dangerous and terrifying ideologies. Islam is the protector of the true faith. Since every other prophet in the past proclaimed the same messages, Islam is a point of support, and acts as evidence for the other heavenly religions. Thus, to revive Islam means revitalizing the other heavenly religions, correcting those points that are erroneous, maybe even partially revising some points that are in need of repair and providing new ideas for the believers of other religions. I personally believe that all of the above are possible and the fact that all heavenly religions come from the same source is a great advantage in this direction.

The Fountain, January-March 2004, Issue 45

source: http://en.mfethullahgulen.info/recent-articles/1718-a-brief-overview-of-islam.html

Continue reading »]]> by Fethullah Gulen

At this time when we experience occasions of much sorrow and some contentment, we sense the promise in the advent of Ramadan, the month of mercy and forgiveness. In the climate of this month of light, we feel both spring and autumn at the same time in our inner worlds, seasons of lovely expectations and longing.

With their profound, spiritual breezes, every sound and breath of air in Ramadan announces in a most exalted and exhilarating style all the pleasures we would like to taste in life and the hopes of good we deeply cherish.

Coming like successive rays of light, the smiling days of Ramadan envelop us with the expectations, hopes and joys they carry from the worlds beyond, and preset to us samples from Paradise.

When Ramadan begins, our inner life, its thoughts and feelings, is renewed and strengthened. Breezes of mercy, coming in different wavelengths, unite with our hopes and expectations, and penetrate our hearts. In the enchanting days and illumined nights of Ramadan, we feel as if all the obstacles blocking our way to God are removed and the hills on that way are leveled. Like rain pouring on the earth, Ramadan comes with streams of meanings and emotions that water dried and thirsty hearts, making the inner worlds of people propitious for new meanings and conceptions. By means of the light of the days, hours and minutes of this blessed month, hearts attain such spiritual depth and become so purified that they never desire to leave its climate of peace.

As Ramadan approaches, we live the delight of anticipation and preparation for it. The food and drink that come into our kitchens in the days before it comes, put us in mind of it with a thrill of expectation. And then it comes at last, laden with mercy and forgiveness. As soon as it honours us, each of us finds himself in a spiral of light rising toward the Unknown, Existent One in a new spiritual mood in the night-time and in another, different spiritual mood in daytime. We open our eyes to each of its days with a different solemnity and self-possession, and reach every evening in an enchanting, delightful serenity.

The pleasant nights of Ramadan receive warmest welcome from all souls. Eyes look more deeply in them and people feel deeper love for each other. Everyone desires to do good to everyone and passions and ill-feeling are subjugated to a certain extent. In Ramadan everyone feels so much more attached to God and is so careful in his relations with others that it is impossible not to see this.

Believing souls taste the contentment of belief more deeply and experience the blessing of the good morals. Prescribed by Islam and the spiritual ease of doing good to others. Moreover, they try to expand, to share, this contentment, blessing and ease with others. Since these souls at rest are convinced that one day will come when this life will end in an eternal happiness and whatever they suffer and sacrifice here for God’s sake will be returned with very great reward, they struggle against their animal appetites in a mood of doing an act of worship. The meals they take at sunset to break the fast give them the pleasure of worship and are followed by early night prayer with the addition of the supererogatory service of worship particular to Ramadan. The meals they take before dawn to start fasting are united with supererogatory night prayer (tahajjud) and become a dimension of their nearness to God. Streets are filled with the people going to and returning from mosques, in which declarations of ‘God is the Greatest’ resound as in the Masjid al-Haram in Makka. You would think that the streets are each a mosque and each mosque is Ka’ba. The people shaped by Ramadan in this way, thought mortal in nature, gain a sort of eternity and each of their acts done in the consciousness of deliberate worship becomes a ceremony pertaining to the Hereafter.

Nights are experienced more deeply and in consideration of the afterlife, and days are spent as portions of time dominated by resolution and strong will-power. Those fasting for God’s sake feel a thrill of joy, and spend every and each day in the excitement of a new re-union. They reach every morning in an indescribable feeling as if they were called to a new testing. You can discern on their faces a sign of humility mixed with solemnity, a feeling of nothingness before God together with serenity and seriousness and melancholy combined with a feeling of security. Their every act reflects spiritual peace and exhilaration coming from adherence to God’s will and confidence in Him, and sincerity and kindness acquired by being cleansed in the cascades of the Qur’an. As if created from light and consisting in only their shadows, they are very careful to give no one any harm or trouble. Respect and courtesy are so much a part of their nature that, even after a day of thirst and hunger and resisting their carnal desires, they remain gentle and pure-hearted. They display a mood shaped by fear and reverence, discipline and contentment, solemnity and politeness. They are respectful and reverent toward the Almighty and well-mannered and sincere toward one another.

Their faces and eyes reflect different degrees and dimensions of depth of spiritual realms and are radiant with the lights of the unseen world. Though each individual may have been shaped by a different climate and different ideas, – all of them, including the intelligent and pure-hearted, those used to a disciplined, careful life and those a bit untidy and careless, the nervous and the calm, those very sensitive to problems of the age and those a little unfeeling, the rich and the poor, the happy and sorrowful, the healthy and the ill, the white and black – share almost the same feelings in Ramadan. They reach the night and morning together, listen to the call to prayers and perform the prayers together, take the meals before dawn and break their fasts together. They feel together one of the two instances of rejoicing promised for those who fast. [The Prophet said: There are two instances of rejoicing for one who fasts: one when he will receive the reward of fasting in the Hereafter.]

All Muslims, whatever their nationality or country of origin or temperament or social status or physical state, come together and breathe the same ‘air’ in the climate of Ramadan. In it, their souls are shaped in a way particular to that climate, and they share a sort of deeply-felt happiness which can be experienced only by spirit beings. Ramadan has a fascinating effect on Muslims that leaves its positive imprints on even the souls of the poorest and most oppressed people.

Ramadan envelops us with many beauties: the pleasure in the supererogatory prayers performed after the prescribed night service; consciousness of the blessings of Ramadan; the light that pours on us both from the heaven and from the lights that decorate the mosques; the nearness of the Creative Power and Its message of compassion and forgiveness whispered in our hearts. As if planned and commanded in order to kindle such feelings and thoughts in us, each element of the public rites in Ramadan causes the ‘strings’ of our heats to resonate: the calls made from minarets and the blessings called on the Prophet, upon him be peace and blessings, and the pronouncements of Divine Unity, Grandeur and Glory which resound in our ears, all prepare our souls for worship. They awake us to spiritual and celestial truths and enable even the crudest soul to perform its duties of worship in the way those duties are meant to be performed.

The voices rising from minarets meet with the voices of the inhabitants of the heavens and resound throughout the heavens and the earth. They penetrate our souls and take us through a climate of purest meanings and poetry, a realm of sweet imagination. In this pleasant atmosphere, we feel as if it is Ramadan which pours from the heavens, which is discerned o the faces of people and scents the air and is written in the lights of the mosques. Enchanted by this calm and peaceful atmosphere, we achieve a sort of infinitude and feel as if comprehending the whole of existence. Ramadan captivates particularly those open to eternity to such an extent that they experience nothing else than it.

I remember well that during my childhood when there was as yet no electricity in cities, people walked to mosques with kerosene lamps in the darkness of night. We imagined that Ramadan was walking around in the alleys in the lights of those lamps. Under the influence o poetry, meaning and deep spirituality which Ramadan poured into our souls, we desired that it should never come to an end. Nevertheless, despite our heartfelt desire, it flew away and the festive day followed it with all its pomp.

source: http://en.mfethullahgulen.info/recent-articles/1201-being-shaped-by-ramadan.html

Continue reading »]]> by Fethullah Gulen

The noble Prophet, upon him be peace and blessings, declared that he was a Prophet and, to prove his Prophethood, presented the glorious Qur’an and nearly 1,000 miracles. Their occurrence cannot be denied, for even the most obstinate unbelievers only charged him with sorcery. Unable to deny the miracles, they took them to be—God forbid!—sorcery to justify their unbelief and continued misguidance of their followers.

His miracles have been confirmed and reported unanimously by the Hadith authorities. A miracle is the Creator’s confirmation of his Prophethood, as it says, in effect: “You have spoken the truth.” If a person claims in the ruler’s presence that the ruler appointed him or her to such and such a position, the word “Yes” uttered by the ruler proves this claim. Further, if the ruler changes his usual practice and attitude at that person’s request, it only further confirms such a claim. In the same way, the noble Messenger, upon him be peace and blessings, claimed that he was the envoy of the Creator of the universe, Who, in turn, changed His unbroken order when necessary so that His envoy could perform a miracle to prove his claim.

• Denying miracles amounts to denying God’s existence, Muhammad’s Prophethood, upon him be peace and blessings, as well as the Qur’an’s Divine authorship. Such a denial is absurd and meaningless, for while one piece of evidence proves a claim, its denial requires an overall investigation throughout time and space. For example, if you claim that there are black swans, all you have to do is produce one. But if you claim that this is impossible, you must show all swans from the beginning to the end of time. So, the nonexistence of something is almost impossible to prove. Those who deny miracles, which billions of believers, as well as hundreds of thousands of saints, scholars and scientists, have confirmed since the Prophet’s claim of Prophethood, are like those who say that since one door of a magnificent palace with 1,000 doors is closed, the palace cannot be entered.

• Almost all Prophets worked miracles. For centuries, millions of Jews and billions of Christians have confirmed the miracles of Moses and Jesus, respectively. When compared to other Prophets, what shortcoming do they find in Prophet Muhammad that causes them to deny his miracles?

• The creation of Adam, Eve, and Jesus are miracles, for they were not born according to God’s law. Although currently entangled in materialistic notions, science one day will have to attribute the origin of life to a Divine miracle. Besides, it is highly questionable whether it is scientific to label as myth the beliefs, concepts, or events that science cannot explain.

Science is based on theories and develops through trial-and-error investigations of those theories. Many now-established facts were once considered false, and many once-established facts are now known to be fallacies. Moreover, we unquestionably accept the existence of many things that we cannot prove scientifically. Denying miracles is unscientific, insofar as such a judgment or conclusion must be based on concrete proof. No one can deny, whether based on science or not, the miracles of the Prophet Muhammad, upon him be peace and blessings.

• Some regard miracles as being against reason and logic. However, our reason and intellect cannot grasp everything in existence. Also, no two people have the exact same intellectual capacity. So, in order to decide something reasonable or not, whose intellect will judge? The Qur’an declares: Whomsoever We will, we raise in degrees. Over every man of knowledge is one who knows better (12:76).

The magnificent order, harmony, and purposiveness in existence decisively point to One with absolute knowledge, will, and power. That One, God the Creator, does what He wishes, for He is not bound by the laws He established for the universe. Therefore, He can change them or even act and create without any laws if He so wishes. Given this, we should try to discover those laws, as God gave us an intellect to do just that, not to judge His acts. Human intellect is limited, and we all know that what is limited cannot judge that which is not limited.

• Time varies or changes according to the dimensions of existence and place. For example, time measurements differ from planet to planet. The finer or more refined matter is, the quicker its time and movement, as indicated that our spirit travels must faster than our physical body. Also, our imagination can travel through all spheres within a few seconds.

Just as each person is unique in regard to power, there is a great difference between each species’ capacity. We are far more powerful than ants or bees, but they can do things that we cannot. Also, invisible things or beings like angels and jinn, and even storms and gales, may be far more powerful than human beings. So all physical and intellectual powers and capacities are included in a single, absolute Power. If that Power can do whatever It wishes, why should we not believe in miracles?

• We witness and even experience certain events that we regard as miraculous, for the law of causality cannot explain everything. Furthermore, modern physics asserts that whatever exists is a wave in continuous motion, meaning that we cannot say that what exists now will exist in the same manner even one second from now. Therefore, the law of causality is only a veil covering the Divine operations so that people do not directly attribute certain disagreeable things and events to God. And so it is the affirmation, not denial, of miracles that is really reasonable and scientific.

source: http://www.infinitelight.org/content/view/16/7/

Continue reading »]]> by Fethullah Gulen

As is explicit in the above mentioned verse, the Messenger’s method of education does not just purify our evil-commanding selves; rather, it is universal in nature and raises human hearts, spirits, minds, and souls to their ideal level. He respected and inspired reason; in fact, he led it to the highest rank under the intellect of Revelation.

The universal truths of the Qur’an also state this fact. Moreover, the Message touches all of our inner and outer senses, makes its followers rise on the wings of love and compassion, and takes them to places beyond their imagination. His universal call encompasses, in addition to the rules of good conduct and spirituality, all principles of economics, finance, administration, education, justice, and international law. He opened the doors of economic, social, administrative, military, political, and scientific institutions to his students, whose minds and spirits he trained and developed to become perfect administrators, the best economists, the most successful politicians and unique military geniuses.

If there had been any lack in his teaching of humanity, the aim of his Prophethood could not have been realized so fully. He said:

Each Prophet before me built some part of this marvelous building, but there was a gap that needed to be closed. Every person passing by would say: “I wonder when this building will be completed.” The one who completes it is me. After me, there is no longer any defect in the structure. [1]

The Qur’an affirms this: This day I have completed your religion for you (5:3). In short, the Prophet reformed, completed, and perfected the ways of life that had been lacking, had become deficient, or had deviated from the Will of God.

All previous Prophets were sent to a certain people and for a fixed time. However, as God chose Prophet Muhammad and Islam for all times and peoples, Islam is the perfection of His universal favor upon His creation. He fashioned Islam in such a way that it pleases everybody. Therefore, rather than trying to find fault with the Message and the principles relayed by The Messenger, people should seek these truths and principles in order to design their lives according to them.

The Prophet was a man who completed, perfected, and reformed. He transformed an illiterate, savage people into an army of blessed saints, illustrious educators, invincible commanders, eminent statesmen, and praiseworthy founders of the most magnificent civilization in history.

An educator’s perfection depends on the greatness of his or her ideal and the quantitative and qualitative dimensions of his or her listeners. Even before Prophet Muhammad’s demise, the instructors and spiritual guides he dispatched were traveling in a vast area stretching from Egypt to Iran and from Yemen to Caucasia for the sole purpose of spreading what they had learned from him. In succeeding centuries, peoples of different traditions, conventions, and cultures—Persians and Turanians, Chinese and Indians, Romans and Abyssinians, Arabs and some Europeans—rushed to his Message.

An educator’s greatness also depends on the continuation of his or her principles. No one can deny that people all over the world accept his Message and adopt his principles. By God’s Will and Power, most of humanity will embrace Islam in the near future.

Remember that The Messenger appeared among a wild and primitive people. They drank alcohol, gambled, and indulged in adultery without shame. Prostitution was legal, and whorehouses were indicated by a special flag. Indecency was so extreme that a man would be embarrassed to be called a man. People were constantly fighting among themselves, and no one had ever been able to unify them into a strong nation. Everything evil could be found in Arabia. However, the Prophet eradicated these evils and replaced them with such deeprooted values and virtues that his people became the leaders and teachers of the civilized world.

Even today we cannot reach their ranks. This has been acknowledged by such Western intellectuals as Isaac Taylor, Robert Briffault, John Davenport, M. Pickhtal, P. Bayle, and Lamartine. [2]

God creates living things from lifeless things. He grants life to soil and rock. The Prophet transformed “rocks, soil, coal, and copper” into “gold and diamonds.” Just consider the cases of Abu Bakr, ‘Umar, ‘Uthman, ‘Ali, Khalid, ‘Uqba ibn Nafi’, Tariq ibn Ziyad, Abu Hanifa, Imam Shafi’i, Bayazid al-Bistami, Muhyi al-Din ibn al-’Arabi, Biruni, Zahrawi, and hundreds of thousands of others, all of whom were brought up in his school. The Messenger never allowed human faculties to remain undeveloped. He developed them and replaced weakness with marvelous competency. As a great thinker recalled:

‘Umar had the potential to be a great man even before he embraced Islam. After his conversion, he became a powerful yet very gentle man who would not step on an ant or kill even a grasshopper. Such was his compassion, sensitivity, and understanding of justice and administration that he used to say: ‘If a sheep falls into the Tigris because of a destroyed bridge, God will ask me about it.’

We cannot eradicate such a small habit as smoking, despite all our modern facilities and practically daily symposia and conferences to combat it. Medical science says smoking causes cancer of the larynx, mouth, esophagus, windpipe, and lungs; however, people insist on smoking. On the other hand, the Messenger eradicated countless ingrained bad habits and replaced them with laudable virtues and habits. Those who saw them used to say: “My God, his followers are superior even to the angels.” When these people pass over the Bridge above Hell with their light spreading everywhere, even the angels will ask in awe: “Are they Prophets or angels?” In fact, they are neither Prophets nor angels; they are the educated people of the nation of Prophet Muhammad.

Prophet Muhammad had a holistic view of each individual. He took all of their mental and spiritual capacities and developed them, turning his own wretched people into paragons of virtue. His wisdom in assessing such potential is another proof of his Prophethood.

[1] Bukhari, “Manaqib,” 18; Muslim, “Fada’il,” 20-23.
[2] To give just one example, Lamartine asks: “Philosopher, orator, apostle, legislator, warrior, conqueror of ideas, restorer of rational dogmas, of a cult without images; the founder of twenty terrestrial states and of one spiritual state, that is Muhammad. As regards all standards by which human greatness may be measured, we may well ask: Is there any man greater than he?” (Historie de la Turquie, vol. 2, pp. 276–7.) (Tr.)

source: http://en.fgulen.com/prophet-muhammad-the-messenger-of-god/1136-islam-addresses-all-human-faculties

Continue reading »]]> by Fethullah Gulen
The Muslims are those from whose tongues and hands other Muslims are safe and sound. The emigrants are those who leave behind and abandon those things God has prohibited.[1]

Let us briefly analyze the above hadith. Notice the presence of the definite article (al in Arabic) before Muslim. What can be extrapolated from this is that there are ideal believers who enter an atmosphere of safety and security, having so immersed themselves in that atmosphere that they harm no one with their hands or tongues. This refers only to the true and ideal Muslims who leave their mark on all minds, not those who appear or claim to be so, or to those whose identity cards or passports have “Muslim” written on them. We understand this from the article used in the Arabic, which indicates something specific, definite. This is derived from the grammatical rule of the Arabic language: “When something is described by a definite article, the item’s highest and most perfect condition is indicated.” So, when one hears “the believer,” the first thing that comes to mind is the most perfect meaning of “believer,” and that is what is meant in this hadith.

Moreover, one cannot learn such a fine grammatical point by oneself, for it is a topic that belongs to formal education. Hence, such an educational experience was not possible for the Messenger of God; he was illiterate. Thus, he was not speaking his own thoughts, but rather he was relaying what the Eternal Teacher taught him to say. For this reason, there are many subtle grammatical points found in the Prophet’s expressions and declarations, and there are no errors in usage.

Let us return to the above hadith: Real Muslims are people in whom one can feel confidence and trust, so much so that other Muslims can turn their backs on them without a second thought. One can entrust a family member to such people without fear; this person will suffer no injury from the hand or tongue of the Muslim. If one were to attend a gathering with a true Muslim, one could leave in full confidence that no one will gossip about one, nor would one have to listen to gossip about others. Such Muslims are as sensitive to the dignity and honor of other people as they are to their own. They do not eat; they feed others. They do not live for themselves; they live to enable others to live. They will even sacrifice their spiritual pleasure for others. I derive all these meanings from the fact that the definite article in Arabic also means hasr; a restraining, a devotion to a specific purpose.

Security and Muslims

Etymologically speaking, the word Muslim and the verb sa-li-ma both come from the root silm. This means that for Muslims, every matter takes place in line with silm (security), salamah (safety), and Muslim-ness. Muslims are seized by such a divine attraction that all of their actions take place around this powerful center.

They greet everyone with salaam, thereby placing love for themselves in everyone’s heart.[2] They end their prayers with salaam. All people, jinn, angels, and conscious creatures receive their salaam. That is, they exchange greetings with invisible creatures as well. Until now, no other people have extended this circle of greeting to such a degree as have the Muslims. Islam consists of performing such principal duties as fasting, giving alms, performing the Hajj, and striving to profess the faith. This means that they set sail on the sea of safety and security by obeying the command: Enter safety (Islam) whole-heartedly (2:208). Those who throw themselves into that sea emanate safety and Islam in every condition. No one sees anything but goodness in the actions and behavior of such people.

Why the Tongue and Hand?

As in every statement of our master, peace and blessings be upon him, every word in the hadith mentioned above was chosen carefully. Why did he choose the hand and the tongue to speak about? Of course there are many subtle points related to this choice. A person can harm someone in two ways: either directly or indirectly. The hand represents physical presence (directly), and the tongue represents absence (indirectly). People either attack others directly, physically, or indirectly, through gossip and ridicule. Real Muslims never engage in such activities, because they are supposed to always act justly and generously, whether they are acting directly or indirectly.

The Prophet mentioned the tongue before the hand because in Islam one can retaliate for what has been done with the hand. However, the same is not always true for damage done indirectly through gossip or slander. Thus, such action can easily cause conflict between individuals, communities, and even nations. Dealing with this type of harm is relatively more difficult than dealing with the harm caused by the hand, and this is the reason why the Prophet mentioned the tongue before the hand. On the other hand, the value of Muslims before God has been indicated. Being a Muslim has such a great value before God that other Muslims must control their hands and tongues in their actions toward them.

Another important moral dimension of Islam is that Muslims must keep at bay things that will harm others, whether physically or spiritually, and they must do their best not to harm others. Let alone not causing harm, every segment of Muslim society must also represent safety and security. Muslims can be real Muslims to the extent that they carry within themselves a feeling of safety and that their hearts beat with trust. Wherever they are or wherever they live this feeling that derives from al-salaam is revealed. They wish for safety upon departure, adorn their prayers with greetings, and send salaams to other believers when they end their prayers. In all probability, it is inconceivable that people who lead their whole lives in such an orbit of salaam would embark on a path that is contrary to the basic principles of safety, trust, soundness, and worldly and other-worldly security, thus causing harm to themselves or to others.

It would be useful to examine the very essence of these points: True Muslims are the most trustworthy representatives of universal peace. They travel everywhere with this sublime feeling, nourished deep in their spirits. Far from giving torment or suffering, they are remembered everywhere as symbols of safety and security. In their eyes, there is no difference between a physical (direct) or a verbal (indirect) violation of someone’s rights. In fact, in some cases the latter is considered to be a greater crime than the former.

[1] Bukhari, Iman, 4.
[2] Bukhari, Iman, 20; Muslim, Iman, 63.

source: fgulen.org

Continue reading »]]> Groups formed by disorganized and sinful (disobedient) individuals are merely crowds with no moral or esthetic values, people who are far removed from the thought of doing good. On the other hand, ideal, or complete, people carry the qualities of angels, and are monuments of human foresight and comprehension.

We see these qualities in the following Qur’anic verse, as well as in many others:

We have indeed created man in the most perfect form and nature. (AtTin 95:4)

The people to whom this verse refers understand it to mean that they are the most adorned and beautiful forms of creation, material or spiritual. They enjoy the perfect state of creation, and are conscious of the unlimited gifts that they have received.

Let us try to understand this verse: Humanity took on the responsibility that the Earth, the sky, and the mountains rejected, in fear that they would not be able to shoulder this duty. They perceived that humanity was the sole candidate for reaching immortality.

Humans may be considered as traveling on the path to becoming a complete person as long as they continue to develop the gifts with which they were adorned and to live according to divine inspiration.

Such mysteries, like the meaning of life and death, the reason of existence, and our responsibilities, are always on the minds of such people. They think deeply concerning sins, doing good, and being pious. The meaning of catastrophes that harm humanity agitates their minds; the light of divine wisdom shines in their hearts; the rays of this light are reflected on their souls.

All of this allows them to see behind the curtain. Their astonishment and amazement turns into love and affection, and they turn to the Creator of their souls and feel contentment. Souls at this level do not let Divine benevolence go to their heads, nor are they shaken by its loss, for they see benevolence and loss as one and the same thing, and understand that reward and punishment are also the same. While others are spoiled by such favors and descend into pessimism at the first sign of trouble, ideal people gain even when they seem doomed to lose. They manage to grow roses in the desert, to produce sugar from a dry cane.

Ideal people know that they are being continually tested and refined so that they may attain bliss. Even though they face fatal catastrophes and fall into the most terrible whirlpools, even in the most helpless and distressing moments, they hear comforting and consoling whispers from the other world; whispers that come from their innermost soul, and they bow in gratitude and admiration.

Such people have absolute confidence and trust in God, because they believe and trust in that omnipresent and omnipotent Immortal Power. The pure belief dwelling in the depths of their hearts, their perception that gives them unbelievable perspectives, and their knowledge and thoughts raise them to such a point that they can almost hear a voice say: “Fear not, nor be grieved, and receive good news of the garden which you were promised!”[1] and then they witness the most wonderful pleasures of all.

Ideal people try to remain removed from sin, for they have designed their lives according to the Divine Law in which they believe so sincerely. And, because they always struggle against their egos they have no time or energy to engage in ignorant pastimes or bohemian lifestyles. They are always on the look out for the beauty of their Friend, their minds are on the Hereafter, their hearts are bright and colorful gardens open to visits from spiritual beings, and they themselves are travelers in and explorers of this mystic land and atmosphere.

Worldly people who are enslaved by their egos live only to fulfill their carnal desires. Never content, they feel no tranquility. But ideal people are always at peace with themselves. They are content and, furthermore, they place their knowledge and understanding at the service of humanity. They courageously devote themselves to ridding the world of injustice and tyranny, and are not afraid to protect their land and honor. And, at times, they gracefully spread their wings of forgiveness over their brothers and sisters.

Knowing that everything but God is mortal and will fade away, ideal people do not bow before anything or anyone other than God. They resist the seductive attractions of the material world . . . they assess and use in the way of God that which has been bestowed upon them, just like heavenly beings . . . they examine all that occurs like a scientist in a laboratory . . . they dedicate their lives to humanity and leave a much better world for coming generations.

Ideal people constantly pursue God’s blessing and strive to be true. Neither their bodily passions nor spiritual goals cast doubts on their sincerity. They value all servants of God as being the greatest of people, and appreciate each as their peer. In their hearts, they melt any harshness or bad feelings that emanates from others, thus showing how kindness defeats wrong.

In their bright atmosphere, spears of lightning fade away. . . Nimrod, a merciless emperor who ordered Prophet Abraham to be thrown into the fire, saw his flames die down and turn into a green garden that soothed harsh and illtempered souls.

Most of us have not reached this level yet. We cannot confront wrongdoing with kindness. We confront harshness with harshness and hate with hate. We convince ourselves that our thoughts are objective and not really our own selfish desires. Thus we besmirch our struggle in the way of God and lose, although we set out to win. If it were not for the beauty, attractiveness, and lifegiving rays of the Qur’an, the misconceptions we have caused and the bad examples we have set would have prevented us from seeing this day.

[1] Fussilat 41:30.

source: fgulen.org

Continue reading »]]> Life is the foremost and most manifest blessing of God Almighty, and the true and everlasting life is that of the Hereafter. Since we can deserve this life only by pleasing God, He sent Prophets and revealed Scriptures out of His Compassion for humanity. While mentioning His blessings upon humanity, He begins:

All-Merciful. He taught the Qur’an, created humanity, and taught it speech. (Al-Rahman 55:1-4)

All aspects of this life are a rehearsal for the afterlife, and every creature is engaged toward this end. Order is evident in every effort, and compassion resides in every achievement. Some “natural” events or social convulsions may seem disagreeable at first, but we should not regard them as being incompatible with compassion. They are like dark clouds or lightning and thunder that, although frightening, nevertheless bring us the good tidings of rain. Thus the whole universe praises the All-Compassionate.

Prophet Muhammad, peace and blessings be upon him, is like a spring of pure water in the heart of a desert, a source of light in an all-enveloping darkness. Those who appeal to this spring can take as much water as is needed to quench their thirst, to become purified of their sins, and to become illuminated with the light of faith. Mercy was like a magical key in the Prophet’s hands, for with it he opened hearts that were so hardened and rusty that no one thought they could be opened. But he did even more: he lit a torch of belief in them.

The compassion of God’s Messenger encompassed every creature. He desired that everyone be guided. In fact, this was his greatest concern:

Yet it may be, if they believe not in this Message, you will consume (exhaust) yourself, following after them, with grief. (Al-Kahf 18:6)

But how did he deal with those who persisted in oppression and persecutions; those who did not allow him and his followers to worship the One God; those who took up arms against him to destroy him? He had to fight such people, yet his universal compassion encompassed every creature. This is why when he was wounded severely at the Battle of Uhud, he raised his hands and prayed:

O God, forgive my people, for they do not know.[1]

The Makkans, his own people, inflicted so much suffering on him that he finally emigrated to Madina. Even after that, the next 5 years were far from peaceful. However, when he conquered Makka without bloodshed in the twentyfirst year of his Prophethood, he asked the Makkan unbelievers: “How do you expect me to treat you?” They responded unanimously: “You are a noble one, the son of a noble one.” He then told them his decision: “You may leave, for no reproach this day shall be on you. May God forgive you. He is the Most Compassionate.”[2] 825 years later Sultan Mehmed II[3] said the same thing to the defeated Byzantines after conquering Constantinople. Such is the universal compassion of Islam.

The Messenger displayed the highest degree of compassion toward believers:

There has come to you a Messenger from among yourselves; grievous to him is your suffering; anxious is he over you, full of concern for you, for the believers full of pity, compassionate. (At-Tawbah 9:128)

He lowered unto believers his wing of tenderness through mercy … (Al-Hijr 15:88)

… was the guardian of believers and nearer to them than their selves. (Al-Ahzab 33:6)

When one of his Companions died, he asked those at the funeral if the deceased had left any debts. On learning that he had, the Prophet mentioned the above verse and announced that the creditors should come to him for repayment.

His compassion even encompassed the hypocrites and unbelievers. He knew who the hypocrites were, but never identified them, for this would have deprived them of the rights of full citizenship that they had gained by their outward declaration of faith and practice. Since they lived among the Muslims, their denial may have been reduced or changed to doubt, thus diminishing their fear of death and the pain caused by the assertion of eternal non-existence after death.

God no longer destroys unbelievers collectively, although He had eradicated many such people in the past:

But God would never chastise them while you were among them; God would never chastise them as they begged forgiveness. (Al-Anfal 8:33)

This verse refers to unbelievers regardless of time and place. God will not destroy whole peoples as long as there are some who follow the Messenger. Moreover, He has left the door of repentance open until the Last Day. Anyone can accept Islam or ask God’s forgiveness, regardless of how sinful they consider themselves to be.

For this reason, a Muslim’s enmity toward unbelievers is a form of pity. When ‘Umar saw an 80-year-old man, he sat down and wept. When asked why, he replied: “God assigned him so long a lifespan, but he has not been able to find the true path.” ‘Umar was a disciple of God’s Messenger, the prophet who said:

I was not sent to call down curses on people, but as a mercy.[4]

I am Muhammad, and Ahmad (the praised one), and Muqaffi (the Last Prophet); I am Hashir (the last Prophet in whose presence the people will gather); the Prophet of Repentance (the Prophet for whose sake the door of repentance will always remain open), and the Prophet of mercy.[5]

Archangel Gabriel also benefited from the mercy of the Qur’an. Once the Prophet asked Gabriel whether he had any share in the mercy contained in the Qur’an, Gabriel replied that he did, and explained: “I was not certain about my end. However, when the verse: (One) obeyed, and moreover, trustworthy and secured (At-Takwir 81:21) was revealed, I felt secure.”[6]

The Messenger of God was particularly compassionate toward children. Whenever he saw a child crying, he sat beside him or her and shared his or her feelings. He felt the pain of a mother for her child more than the mother herself. Once he said:

I stand in prayer and wish to prolong it. However, I hear a child cry and shorten the prayer to lessen the mother’s anxiety.”[7]

He took children in his arms and hugged them. Once when he hugged and kissed his grandson Hasan, Aqrah ibn Habis told him: “I have 10 children, none of whom I have ever kissed.” God’s Messenger responded: “One without pity for others is not pitied.”[8] According to another version, he added: “What can I do for you if God has removed compassion from you?”[9]

He said: “Pity those on the Earth so that those in the heavens will pity you.”[10] Once when Sa’d ibn ‘Ubadah became ill, God’s Messenger visited him at home. Seeing his faithful Companion in a pitiful state, he began to cry and said: “God does not punish because of tears or grief, but He punishes because of this,” and he pointed to his tongue.[11] When ‘Uthman ibn Mad’un died, he wept profusely. During the funeral, a woman remarked: “‘Uthman flew like a bird to Paradise.” Even in that mournful state, the Prophet did not lose his balance and corrected the woman: “How do you know this? Even I do not know this, and I am a Prophet.”[12]

A member of the Banu Muqarrin clan once beat his female slave. She informed the Messenger of God, who then sent a message to the master. He said: “You have beaten her without any justifiable right. Free her.”[13] Setting a slave free was far better for the master than being punished in the Hereafter because of a wrong act. The Messenger of God always protected and supported widows, orphans, the poor, and the disabled, even before his Prophethood. When he returned home in excitement from Mount Hira after the first Revelation, his wife Khadijah told him:

I hope you will be the Prophet of this community, for you always tell the truth, fulfill your trust, support your relatives, help the poor and weak, and feed guests.[14]

His compassion even encompassed animals. We hear from him:

A prostitute was guided to truth by God and ultimately went to Paradise because she gave water to a poor dog dying of thirst inside a well. Another woman was sent to Hell because she made a cat die of hunger.[15]

Once while returning from a military campaign, a few Companions removed some young birds from their nest to caress them. The mother bird came back and, not being able to find its babies, began to fly around, calling out for them. When told of this, God’s Messenger became angry and ordered the birds to be put back in the nest.[16]

While in Mina, some of his Companions attacked a snake in order to kill it. However, it managed to escape. Watching this from afar, he remarked: “It was saved from your evil, as you were from its evil.”[17] Ibn Abbas reported that God’s Messenger, upon observing a man sharpening his knife directly before the sheep to be slaughtered, asked him: “Do you want to kill it more than once?”[18]

His love and compassion for creatures differed from that of today’s selfproclaimed humanists. He was sincere and measured in his love and compassion. He was a Prophet raised by God, the Creator and Sustainer of all beings, for the guidance and happiness of conscious beings—humanity and jinn—and the harmony of existence. As such, he lived not for himself but for others. He is a mercy for all the worlds, a manifestation of Compassion.

He eradicated all differences of race and color. Once Abu Dharr got so angry with Bilal that he insulted him: “You son of a black woman!” Bilal came to the Messenger and reported the incident in tears. The Messenger reproached Abu Dharr: “Do you still have a sign of jahiliyah (ignorance)?” Full of repentance, Abu Dharr lay on the ground and said: “I will not raise my head (meaning that he would not get up) unless Bilal puts his foot on it.” Bilal forgave him, and they were reconciled.[19] Such was the bond of kinship and humanity that Islam created among a oncesavage people.

[1] Qadi ‘Iyad, Shifa’, 1:78-9; Hindi, Kanz al-’Ummal, 4:93.
[2] Ibn Hisham, Sirat al-Nabawiyah, 4:55; Ibn Kathir, Al-Bidayah wa al-Nihayah, 4:344.
[3] Sultan Mehmed II (the Conqueror) (1431-1481). The 7th Ottoman Sultan who conquered Istanbul in 1453.
[4] Muslim, Birr, 87.
[5] Hanbal, Musnad, 4:395; Muslim, Fada’il, 126.
[6] Qadi ‘Iyad, as-Shifa’ al-Sharif, 1:17.
[7] Bukhari, Adhan, 65; Muslim, Salat, 192.
[8] Bukhari, Adab, 18.
[9] Ibid., Adab, 18; Muslim, Fada’il, 64.
[10] Tirmidhi, Birr, 16.
[11] Bukhari, Jana’iz, 45.
[12] Ibid, Jana’iz, 3.
[13] Muslim, Ayman, 31, 33; Ibn Hanbal, Musnad, 3:447.
[14] Ibn Sa’d, al-Tabaqat al-Kubra’, 1:195.
[15] Bukhari, Anbiya, 54; Muslim, Salam, 153.
[16] Abu Dawud, Adab, 164; Ibn Hanbal, Musnad, 1:404.
[17] Sunan al-Nasa’i, Hajj, 114; Ibn Hanbal, Musnad, 1:385.
[18] Hakim, Mustadrak, 4:231.
[19] Bukhari, Iman, 22.

source:fgulen.org

Continue reading »]]> Dialogue means the coming together of two or more people to discuss certain issues, and thus the forming of a bond between these people. In that respect, we can call dialogue an activity that has human beings at its axis. Undoubtedly, everyone is rewarded according to their sincerity and intention. If people direct their actions with sincerity and with good intentions, then they may be winners even if others should consider them losers. The Prophet of God said: “Deeds are judged by intentions,”[1] and he emphasized that the intention of the believer is more important than the act itself. If the deed is founded upon good intentions, it will turn out well. So, whatever one may do, one must first be sincere in one’s intentions and seek the approval of God. Thus one should not illjudge or slander the ties that are being established between various groups in the name of love, dialogue and tolerance.

Society cannot endure more tremors after having suffered so many wounds and after having been shaken so many times. If antidemocratic concentrations of power become the unshakeable burden of this nation and logic and judgment are supplanted through the power and means available to these concentrations, then this noble nation might not be able to recover again. As a result of such a calamity, this heavenlike land may be pushed 15 or 20 years back. It is possible that we might lose some things, that we might long for these lost things, even if they were to be among those things that we criticize today. In that respect, if we start our efforts for dialogue with the belief that “peace is better” (Al-Nisa 4:128), then we must demonstrate that we are on the side of peace at home and abroad. Indeed, peace is of the utmost importance to Islam; fighting and war are only secondary occurrences which are bound to specific reasons and conditions. In that respect, we can say that if an environment of peace where all can live in peace and security cannot be achieved in this land, then it would be impossible for us to do any good service for society or for humanity.

Misconceptions about Islam

If we approach the issue from a different perspective, Muslims have from time to time been misunderstood and as a result they have been subjected to pressure and insults. We have even witnessed Muslims being deprived of their most natural and basic rights, for example their right to work. This oppression that believing people has been subjected to is executed in the name of virtues, like humanism, human rights, generosity, love, and tolerance; these are in fact characteristics of Islam. Yet, it is these very characteristics and virtues that are being used against people who believe and these concepts are being exploited. Always there has been this basic attitude, an attitude that is subtle and deceitful, on the part of those who do not want to give room to Islam and Muslims to exist, either here or abroad. Things that have been claimed are not true; a Muslim can never be a bigot. Even if some people with such characteristics may have appeared within the Islamic community, it is unthinkable to conceive of all Muslims as being distanced from understanding and tolerance. Indeed, to this day what harm have the Muslims done and what evil have they committed and against whom? Despite their good intentions, some people have always been falsely stereotyped and have been weighed up on faulty scales; they have become the scapegoats for various accusations in the name of love, tolerance, freedom, and democracy. Despite being at the receiving end of all these false accusations, real Muslims never injure anyone and satisfy themselves merely by stating the fact that they are not the way they have been imputed to be. Still, a certain group has never ceased to attack them. Indeed, beauty has always sprung from the pure and blameless souls of the Muslims and the holy and exalted sources that are in their hands. It cannot be any other way; in the Qur’an, the Sunna, and in the pure and learned interpretations of the Great Scholars there is no trace of a decree or an attitude that is contrary to love, tolerance or dialogue in the sense of meeting with all, and declaring and expressing our emotions or thoughts. We cannot conceive of a religion that wills the good of all and who calls all—with no exception—to salvation, as being otherwise. The following verses in the Glorious Qur’an express this truth perfectly:

And if you behave tolerantly, overlook, and forgive, then verily God is Forgiving and Merciful. (at-Taghabun 64:14)

God does not forbid you, regarding those who did not fight you on account of religion and did not drive you out of your homes, to show kindness and deal with them justly. (Al-Mumtahana 60:8)

Tell those who believe to forgive those who do not look forward to the Days of God; in order that He may recompense each people according to what they have earned. (Al-Jathiya 45:14)

Indeed, when we look at the Qur’an we see that it is molded in love. In that respect, believing hearts must reclaim these beauties which are already ours, changing the negative image of Muslims. This negative image has been fed to the world and now we must once more communicate the essential facet of Islam to those who are presumed to be civilized, using the principle of “gentle persuasion.”

Let there be endless thanks to the Excellent Just One who feeds us with His bounty for the devotees of truth and heroes of love who have been carrying messages of love, tolerance and dialogue all over the world and who are trying to build the “new image of the Muslim” with hearts full of love.

Seeking the Approval of God

I would like to stress the fact that Muslims will lose nothing by employing dialogue, love, and tolerance. Muslims continuously seek the approval of God; this is the greatest gain of all. In that respect, things that may appear as losses to some people are seen as gains by Muslims, while certain other events may actually be detrimental even when they appear to be lucrative. Moreover, we have no doubts concerning Islam, its holy book the Qur’an or its most glorious representative, the Pride of Humanity, peace and blessings be upon him. We know that Islam will certainly continue on the path that leads to the future despite all obstacles; every subject of the Qur’an is proven by reason; it is a book that is strong enough to solve all the problems of the future. The Prince of the Prophets, a man about whom Bernard Shaw said, “He solves all problems the ease of drinking coffee,” was sent to humanity in order to present the solutions for all of its problems until Judgment Day. As in previous centuries, the problems of our age and the coming ages, which seem to be far removed from a sound solution, will be solved by the architects of hearts and mind who base their solutions on these holy sources.

Indeed, we do not need to have any worries as we believe that the illuminating expressions and statements of the Holy Qur’an and our Prophet offer lasting solutions to a myriad of problems. In my opinion, those who are equipped with these torches will suffer no loss, with the help and bounty of God, wherever they may go in the world and with whomever they may enter into dialogue. Thus, there is no cause for concern. The important fact here is that we should understand the sources that we possess, and we should employ them as necessary. Moreover, we should not abuse them by associating them with our own faults, our bodily or earthly desires. With their assistance and guidance we should seek only the approval of God and the afterlife.

Indeed, just as we have not even the slightest doubt concerning the Qur’an and the Prophet of God and just as we have no doubts concerning their justice, there is no reason why anyone should have doubts about us. But, if there still are some people who are frightened due to groundless fears, they will only be those people who are worried about the reliability of the dynamics and sources on which they rely.

[1] Bukhari, Bad’ul-Vahy 1, Itk 6; Muslim, Imarat, 155; Abu Dawud, Talak, 11.

source: fgulen.org

Continue reading »]]> Humans are creatures with both exceptional qualities and faults. Until the first human appeared, no living creature carried such opposites within its nature. At the same time as humans beat their wings in the firmaments of heaven, they can, with sudden deviation, become monsters that descend to the pits of Hell. It is futile to look for any relationship between these frightening descents and ascents; these are extremes because their cause and effect take place on very different planes.

At times humans are like a field of wheat bending in the wind; at other times, although they appear as dignified as a plane tree, they can topple over, not to rise again. Just as the times that the angels envy them are not few, neither are the times when even the devils are shocked by their behavior.

For humans, whose natures contain so many highs and lows, even if committing evil is not essential to their nature, it is inevitable. Even if becoming sullied is accidental, it is likely. For a creature which is going to spoil his good name, forgiveness is paramount.

However valuable it is to ask for and expect forgiveness and to bemoan the things that have escaped us, forgiving is that much greater an attribute and virtue. It is wrong to think of forgiveness as being separate from virtue or of virtue as being separate from forgiveness. As the wellknown adage says, “To err is human, to forgive divine,” and how well this has been said! Being forgiven means being repaired; it consists of a return to our essence and finding ourselves again. For this reason, the most pleasing action in the eyes of Infinite Mercy is any activity pursued amidst the palpitations of this return and search.

All of creation, animate and inanimate, was introduced to forgiveness through humanity. Just as God showed His attribute of forgiveness through humanity, He also put the beauty of forgiveness into the human heart. While the first man dealt a blow to his essence through his fall, something which was almost a requirement of his human nature, forgiveness came from the heavens because of the remorse he felt in his conscience and because of his sincere pleas.

Humans have preserved gifts, such as hope and consolation, which they have obtained from their ancestors over the centuries. Whenever people err, by boarding the magical transport of seeking forgiveness and by surmounting the shame caused by their sins and the despair caused by their actions, they are able to attain infinite mercy and are shown the generosity that is involved in veiling their eyes to the sins of others.

Thanks to their hope for forgiveness, humans can rise above the dark clouds that threaten their horizon and seize the opportunity to see light in their world. Those fortunate ones who are aware of the uplifting wings of forgiveness live their lives amidst melodies that please their spirits.

It is impossible for people who have given their heart to seeking forgiveness not to think of forgiving others. Just as they desire to be forgiven, they also desire to forgive. Is it possible for someone not to forgive if they know that salvation from the fires of suffering caused by his/her mistakes in the inner world is possible by drinking deeply from the river of forgiveness? Is it possible for people not to forgive if they know that the road to being forgiven passes through the act of forgiving?

Those who forgive are honored with forgiveness. One who does not know how to pardon cannot hope to be pardoned. Those who close the road to tolerance for humanity are monsters that have lost their humanity. These brutes that have never once been inclined to take themselves to task for their sins will never experience the high solace of forgiveness.

Jesus Christ said to a crowd that was waiting rocks in hand to stone a sinner: “If anyone of you is without sin let him be the first to throw a stone.”[1] Can anyone with a sin on their conscience still be inclined to stone another if they truly understand this idea? If only those unfortunate ones of today who spend their lives putting the lives of others to the litmus test could understand this! In fact, if the reason for stoning a person is our malice and hatred, if this is the reason why we have passed judgment on them, then it is not possible to pass this sentence on them. The truth is, unless we destroy the idols in our ego as courageously as Abraham destroyed the idols, we will never be able to make a correct decision in the name of our selves or in the name of others.

Forgiveness emerged with and reached perfection through humanity. In this respect, we can witness the greatest forgiveness and the most impeccable tolerance in the greatest exemplars of humanity.

Malice and hatred are the seeds of Hell that have been scattered among humans by evil spirits. Unlike those who encourage malice and hatred and turn the Earth into a pit of Hell, we should take this forgiveness, and run to the rescue of our people who are confronted by countless troubles and who are being continually pushed toward the abyss. The past few centuries have been turned into the most unpleasant and foul years by the excesses of those who do not know forgiveness or recognize tolerance. It is impossible not to be chilled by the thought that these unfortunate ones could rule the future.

For this reason, the greatest gift that the generation of today can give their children and grandchildren is to teach them how to forgive—to forgive even when confronted by the worst behavior and the most disturbing events. However, thinking of forgiving monstrous, evil people who enjoy making others suffer would be disrespectful to the idea of forgiveness. We have no right to forgive them; forgiving them would be disrespectful to humanity. I do not believe that there is any probability that anyone could see an act that is disrespectful to forgiveness as being acceptable.

A generation which was raised in a particular past under constant hostile pressure saw continuous horror and brutality in the dark world into which they had been pushed. They saw blood and pus, not just in the dark of night, but also at the break of day. What could be learned from a society whose voice, breath, thought, and smile were tainted with blood? The things that were presented to this generation were the complete opposite and totally contrary to what they needed and what they desired. This generation took on a second nature, caused by years of neglect and misleading suggestions; the disorder and sedition caused by these became a flood. If only by now we could have understood them. Alas! Where is such insight?

We believe that forgiveness and tolerance will heal most of our wounds, if only this celestial instrument will be in the hands of those who understand its language. Otherwise, the incorrect methods of behavior, those used up until now, will cause many complications and will only confuse us from now on.

Diagnose the illness, then set out to treat it:
Do you think any ointment will be a cure for every wound?
Ziya Pasha[2]
source: fgulen.org

Continue reading »]]> The Qur’an always accepts forgiveness and tolerance as basic principles, so much so that “the servants of the All-Merciful” are introduced in the following manner:

And the servants of (God) the All-Merciful are those who move on the Earth in humility, and when the ignorant address them, they say: “Peace.” (Al-Furqan 25:63)

When they meet hollow words or unseemly behavior, they pass them by with dignity. (Al-Furqan 25:72)

And when they hear vain talk, they turn away therefrom and say: “To us our deeds, and to you yours.” (Al-Qasas 28:55)

The general gist of these verses is that when those who have been favored with true servanthood to God encounter meaningless and ugly words or behavior they say nothing unbecoming, but rather pass by in a dignified manner. In short: “Everyone acts according to his own disposition,” (Al-Isra 17:84) and thus displays his or her own character. The character of heroes of tolerance is gentleness, consideration, and tolerance. When God sent Moses and Aaron to a man who claimed to possess divinity, as the Pharaoh had done, He commanded them to behave tolerantly and to speak softly (Ta Ha 20:44).

The life of the Pride of Humanity, peace and blessings be upon him, was led in an orbit of forgiveness and forbearance. He even behaved in such a manner toward Abu Sufyan, who persecuted him throughout his lifetime. During the conquest of Makka, even though Abu Sufyan said he still was not sure about Islam, the Messenger said: “Those who take refuge in Abu Sufyan’s house are safe, just as those who take refuge in the Ka’ba are safe.” Thus, in respect of providing refuge and safety, Abu Sufyan’s house was mentioned alongside the Ka’ba. In my humble opinion, such tolerance was more valuable than if tons of gold had been given to Abu Sufyan, a man in his seventies, in whom egoism and chieftainship had become ingrained.

In addition to being commanded to take tolerance and to use dialogue as his basis while performing his duties, the Prophet was directed to those aspects in which he had things in common with the People of the Book (Jews and Christians):

Say: “O People of the Book! Come to common terms as between us and you: that we worship none but God; that we speculate no partners with Him; that we take not some from among ourselves for Lords other than God.” (Al-Imran 3:64)

In another verse, those whose hearts are exuberant with belief and love are commanded to behave with forgiveness and tolerance, even to those who do not believe in the afterlife:

Tell those who believe to forgive those who do not look forward to the Days of God: It is for Him to recompense each people according to what they have earned. (Al-Jathiya 45:14)

Those who consider themselves addressed by these verses, all devotees of love who dream of becoming true servants of God merely because they are human beings, those who have declared their faith and thereby become Muslims and performed the mandated religious duties, must behave with tolerance and forbearance and expect nothing from other people. They must take the approach of Yunus Emre: not to strike those who hit them, not to respond harshly to those who curse them, and not to hold any secret grudge against those who abuse them.
source: fgulen.org

Continue reading »]]> The attitude of believers is determined according to the degree of their faith. I believe that if the message is put across properly, then an environment conducive to dialogue will be able to emerge in our country and throughout the world. Thus, as in every subject, we should approach this issue as indicated in the Qur’an and by the Prophet, peace and blessings be upon him. God says in the Qur’an:

This is the Book; in it is sure guidance, without doubt, to those who are Godconscious, pious. (Al-Baqara 2:2)

Later on, these pious ones are identified as follows:

Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them; and who believe in the Revelation sent to you and sent before your time, and (in their hearts) have the reassurance of the Hereafter. (Al-Baqara 2:3-4)

Using a very gentle and slightly oblique style, the Qur’an calls people to accept the former Prophets and their books. The fact that such a condition has been placed at the very beginning of the Qur’an seems to be very significant to me when it comes to talking about the establishment of a dialogue with Jews and Christians. In another verse God commands:

And argue not with the People of the Book unless it be in (a way) that is better. (Al-Ankabut 29:46)

In this verse, the Qur’an describes the method and approach we should use and the behavior we should display. Bediüzzaman said some extremely significant words in order to clarify this: “Those who are happy about their opponent’s defeat in debate have no mercy.” He explains the reason for this: “You gain nothing by defeating someone. If you are defeated and the other person is victorious, then you would have corrected one of your mistakes.”

Debate should not be for the sake of ego, but rather to enable the truth to appear. When we look at political debates in which the only thought is to vanquish the other person, there can be no positive result. For the truth to emerge in a debate of ideas, such principles as mutual understanding, respect, and dedication to justice cannot be ignored. As a Qur’anic rule, debate can only take place in an environment that is conducive to dialogue.

Reading the above verse (29:64) further, we notice that the condition “unless it be with those who disbelieve and inflict wrong (and injury)” is placed. Wrong is also mentioned in another verse:

It is those who believe and confuse not their beliefs with wrong—that are (truly) in security, for they are on (right) guidance. (Al-Anam 6:82)

According to the interpretation of this above verse by the Prophet, associating partners with God is equal to unbelief in the sense that one has contempt for the universe. The greatest tyranny is to silence all the voices in one’s conscience that express God. Tyranny also means committing an injustice against others, oppressing them, and imposing one’s ideas onto others. In that respect, as tyranny includes both polytheism and unbelief, it is the greater sin. Every polytheist or unbeliever may not be a wrongdoer in the sense outlined above. However, those who oppress others, who arm themselves in the name of committing evil, and who violate the rights of other people and the justice of God must be confronted within the framework of the law.

When dealing with People of the Book who are not oppressors, we have no right to behave violently against them or to think about how to destroy them. Such behavior is non-Islamic, contrary to Islamic rules and principles, and it can even be said that it is anti-Islamic. Elsewhere in the Qur’an it is stated:

God does not forbid you, regarding those who did not fight you on account of religion and did not drive you out of your homes, to show kindness and deal with them justly. (Al-Mumtahana 60:8)

This verse was revealed when an emigrant lady called Asma asked the Prophet if she should meet with her polytheistic mother, who wanted to come from Makka to Madina to see her daughter. The verse suggests that such a meeting was perfectly acceptable, and that Asma could also be kind to her mother. I leave it to your discretion as to what approach should be used toward those who believe in God, the Judgment Day, and the prophets.

Hundreds of Qur’anic verses deal with social dialogue and tolerance. But care must be taken to establish balance in one’s tolerance. Being merciful to a cobra means being unjust to the people the cobra has bitten. Claiming that “humanism” is more merciful than Divine Mercy is disrespectful to mercy and violates the rights of others. In truth, except in certain special cases, the Qur’an and the Sunna always advocate tolerance. The shielding canopy of this tolerance extends not only to the People of the Book, but, in a sense, to all people.
source: fgulen.org

Continue reading »]]> “Prophet Muhammad’s entire life proves his Messengership and foretells his Prophethood. Consider the following facts:

• The extraordinary events on the night of his birth, the different character he displayed even as a child, and the meaningful signs people of insight observed on him all meant that he would undertake a great mission. [1]

• Prior to his Prophethood, he opposed injustice and joined organizations like the Hilf al-Fudul, which defended the helpless and restored usurped rights.

• Although of honorable descent, he did not live in luxury; rather, he grew up as an orphan under the protection of his grandfather and then his uncle. Whatever money he may have earned by trading before and after his marriage went to support orphans, widows, and the poor. Thus, he was never wealthy and had no powerful backers.

• Despite his community’s moral corruption, he lived an extraordinarily chaste, disciplined, and morally upright life. During his childhood, he intended only twice to attend wedding ceremonies, but was overpowered by sleep on both occasions. (Thus, he did not see improper things and practices that Islam would later outlaw.) When he was 25 years old, he married Khadija, a respected 40-year old widow. He only married again after her death 25 years later. Those who knew him said he was as shy as a young girl when asked for in marriage.

• Muhammad’s childhood and youth were a prelude to his Prophethood. Even his enemies called him “the Trustworthy,” for no one could deny that he was completely truthful and trustworthy. People said: “If you travel, you can entrust your family and belongings to Muhammad without hesitation.” Once while the Quraysh were repairing the Ka’ba, a question of individual and clan honor arose over who would reinsert the sacred Black Stone. To prevent violence, they all agreed to let Muhammad decide. He asked them to bring a piece of cloth, which he then spread on the ground. Placing the Black Stone on it, he told each chief to raise their corner. When the Black Stone was raised to the required height, he set it in its place.

• Muhammad was unlettered. During his whole life, no one taught him and no written culture influenced him. Toward his fortieth year, he began retreating to Hira cave. One day he emerged with a new, wholly authentic message to heal humanity’s wounds, and challenged all literary geniuses to produce something like it.

• His enemies never accused him of lying or cheating. To prevent Islam’s spread, they labeled him a poet, a sorcerer a magician, or a lunatic. Sometimes they attempted to justify their rejection by such false pretexts as: “If only this Qur’an had been sent down to one of the great men of the two cities (Makka and Ta’if).”

• How could a 40-year-old man, universally acclaimed by his society as completely honest and trustworthy, one who had no moral and intellectual imperfection, suddenly and unexpectedly begin to lie and deceive his people without ever being caught? Even enemies who had known him for years never accused him of this. They never caught him in a lie, could not meet his challenge to produce a similar document, and could not discredit him. After years of warfare driven by base motives, even his bitterest enemies (e.g., Safwan ibn Umayya, Abu Sufyan ibn Harb, ‘Amr ibn al-’As, and Ikrima ibn Abi Jahl) finally accepted the truth of his message.

When he was entrusted with the duty of Prophethood, his life did not change at all. There are also several other points to consider:

• If Prophet Muhammad, upon him be peace and blessings, nursed selfish aims and intentions, why did he wait until he was 40 to claim Prophethood?

• Until he was 40, no one had ever heard Muhammad give an eloquent speech, talk on religious and metaphysical issues, formulate laws, or handle a sword. How could he have changed so suddenly from a reserved, quiet, and completely apolitical man into the greatest reformer history has ever known? He explains intricate metaphysical and theological problems, why nations decline and fall, and ethical canons; gives laws related to social culture, economic organization, group conduct, and international relations; and becomes so brave that he never retreats in battle. He changed his people’s modes of thought, worldviews, beliefs, habits, and morals.

• Prophet Muhammad, upon him be peace and blessings, blended many roles and his own personal excellences into one personality. He is a man of wisdom and foresight, a living embodiment of his own teachings; a great statesman and military genius; a legislator and teacher of morals; a spiritual luminary and religious guide. He sees life comprehensively, and all that he touches is improved and adorned. His teachings regulate everything from international relations to eating, drinking, sleeping, and personal hygiene. He used these teachings to establish a civilization and a culture that produced such a fine, sensitive, and perfect equilibrium in all aspects of life that no trace of a flaw, deficiency, or incompleteness has ever been found in it. What alleged shortcomings and imperfections deny him his rightful status of Prophet and Messenger of God?

• Muhammad, upon him be peace and blessings, lived as the poorest of his community. All of his resources were used to spread Islam. Despite his greatness, he presented himself as the humblest and most ordinary person. He sought no material reward or profit, left no property for his heirs, and ordered his followers not to set something aside for himself or his descendants. In fact, he forbade his family and progeny from receiving zakat (alms).

• Muhammad, upon him be peace and blessings, was extremely merciful. In Makka, persistent persecution eventually forced him to emigrate to Madina. However, when he finally conquered Makka without bloodshed after 5 years of warfare, he forgave all of his enemies, including the Hypocrites and unbelievers. He knew who the Hypocrites were, but concealed their identities so they could enjoy the rights of full citizenship to which their outward confession of faith and practice entitled them.

• Prophet Muhammad, upon him be peace and blessings, was particularly fond of children. Whenever he saw a child crying, he would sit beside him or her and share his or her feelings. He felt a mother’s pain for her child more than the mother herself. Once he said: “I stand in prayer and wish to prolong it. However, I hear a child cry and shorten the prayer for the sake of its mother, who is praying in the congregation.” He took children in arms and hugged them, sometimes carrying them on his shoulders. As for animals, he once said that a prostitute was guided to truth by God and ultimately went to Paradise for giving water to a dog dying of thirst, while another woman was condemned to Hell for letting a cat starve to death.

• Prophet Muhammad, upon him be peace and blessings, was extremely mild and never took anything personally. When people slandered his wife ‘A’isha, may God be pleased with her, he did not punish them after she was cleared. Bedouins often came to his presence and behaved impolitely; he did not even frown at them.

• He was the most generous of people, and liked to distribute whatever he had. After Prophethood had been bestowed upon him, he and his wealthy wife Khadija spent all they had in the way of God. When Khadija, may God be pleased with her, died, they were so poor that he had to borrow money to buy a shroud in which to bury the first person to embrace Islam and his first supporter.

According to the Prophet, this world is like a tree whose shade is enjoyed by people on a long journey. No one lives forever, so people must prepare for the journey’s second part: Paradise or Hell. His mission was to guide people to truth by all permissible means, which he did. Once ‘Umar saw him lying on a rough mat and wept, saying:

O Messenger of God! While kings sleep in soft feather beds, you lie on a rough mat. You are the Messenger of God and therefore deserve more than any other people an easy life. The Messenger answered him: Do you not agree that [the luxuries of] the world be theirs but those of the Hereafter ours?

Islam does not approve of a monastic life. It came to secure justice and humanity’s well-being, and warns people against over-indulgence. For this reason, many Muslims chose an ascetic life. Although Muslims generally became rich after the death of the Messenger, upon him be peace and blessings, Caliphs Abu Bakr, ‘Umar, and ‘Ali preferred austerity partly because of their own inclination and partly to follow the Prophet’s example strictly. Many other Muslims made this same choice.

• Prophet Muhammad, upon him be peace and blessings, was the most modest person. As he attained higher ranks, he increased in humility and servanthood to God. He preferred being a Prophet-slave to being a Prophet-king. While building the mosque in Madina, he carried two sun-dried bricks while everybody else carried one. While digging the ditch around Madina to defend it during the Battle of the Ditch, the Companions bound a stone around their bellies because of hunger; the Messenger bound two. When a man began to tremble because of his aweinspiring appearance, the Messenger calmed him, saying: “Don’t be afraid, brother. I am a man, like you, whose mother used to eat dry bread.” A mentally unbalanced woman once pulled him by the hand and said: “Come with me and do my housework.” God’s Messenger, upon him be peace and blessings, did as she asked. ‘A’isha said the Messenger patched his clothes, repaired his shoes, and helped his wives with the housework.

‘Ali, may God be pleased with him, describes the Prophet, upon him be peace and blessings, as follows:

God’s Messenger was the most generous of people in giving out and the mildest and foremost of them in patience and perseverance. He was the most truthful of people in speech, the most amiable and congenial in companionship and the noblest of them in family. Whoever sees him first is stricken by awe of him but whoever knows him closely is attracted to him deeply, and whoever attempts to describe him says: “I have, either before him or after him, never seen the like of him, upon him be peace and blessings.”

Other than conveying God’s Message by performing the mission of Divine Messengership, who led such an austere life as Muhammad, upon him be peace and blessings? How can he be other than a Prophet? What substantial argument can one put forward against his Prophethood?

[1] For example, most of the idols at the Ka’ba toppled over; the Sassanid Emperor’s palace shook and cracked, and its fourteen pinnacles collapsed; the small Persian lake of Sawa sank into the ground; and the fire worshipped by Istakhrabad’s Magians was extinguished (it had been lit continually for 1,000 years. (Tr.)”
from: http://en.fgulen.com/essentials-of-the-islamic-faith/678-his-life