One of the most important reasons of the misunderstandings, disputes, and conflicts among Muslims and Muslim states is the love for enmity. It is necessary to love other Muslims for the order in social life. Today, instead of love, brothers and sisters, relatives, friends, and other Muslims easily become enemy and hate each other. However if we want to have a proper and peaceful social life we should demand love. We need to love the love. We have to be aware that there are many qualities and good behaviors in loving a Muslim rather than to hate him because of a single mistake. Indeed, to have good opinion of others makes a person’s character better. There are some aspects that they poison human life. “Dispute, discord, partisanship, obstinacy, and envy cause rancor and enmity among believers, and therefore are the sins that harm personal, social, and spiritual life. Truth and wisdom, as well as Islam (the viewpoint of supreme humanity) all prove this.”[1]

Firstly, enmity is wrong is wrong from the viewpoint of truth and wisdom. Because there are many good behavior and values a Muslim person has and also there are many things that you have income with other believers. Just because a single mistake or wrong against you, you should not put away from him all of the values. “Both of you serve the same One Creator, Sovereign, Object of Worship, Provider… so there are as many ties between you as there are Divine Names. Your Prophet, religion [Islam], and qibla are one and the same, and the number of such ties amount to almost a hundred. Your town, country, and state is one, and tens of things are one and the same for you.” Enmity and love opposite like light and dark and they cannot stay together in a place. We need to love truly Muslims. In this way, the enmity and hate cannot stay in our hart and it turns to pity for those who have wrong actions and sins. We need to consider that our Prophet (PBUH) did not break hearts and he was kind to other Muslims even if there is no violent and attack he was kind to non-Muslims, too.

Secondly, “According to the verse: No soul bears the load of another[2] which expresses absolute justice, nurturing rancor and enmity for believers is like condemning all of their innocent attributes on account of one criminal attribute—a very great injustice indeed! If you extend your enmity to their relatives, you are the object of People are much given to wrongdoing.[3] Since truth and Islam’s law and wisdom warn you against such a great injustice, how can you consider yourself to be right?”[4]

Next, there are some details in our social life which have big impacts on our personal life. Westerners used it to divide Muslims and then we became weak and vulnerable. For example, there are many social groups, religious sects ex… in Islamic world, but most of them are blaming each other for many reasons and by not excepting any truth from them, they do not even look what are the things that they are income. “We may be justified in saying: “My way is right and better.” But you cannot say: “Only my way is right.” As we know, “the eye of contentment is too dim to perceive faults, whereas the eye of anger exhibits all vice.” So your unjust view and distorted opinion cannot judge between the ways, and should not condemn another’s way as wrong.” We do not forget and We need to start to change our direction of hate that “If we wish to nourish enmity, then we direct it against the enmity in your heart, and attempt to rid yourself of it. Be an enemy to your evil-commanding soul and its caprice and attempt to reform it, for it inflicts more harm on you than all else.”[5]

Moreover, obstinacy and partisanship are two risky things which may harm social life. “if it is said that there is a Hadith which says: ‘Difference among my people is an instance of Divine Mercy,’ and difference requires partisanship”[6]  and also the sickness of partisanship delivers the oppressed common people from the oppressor elite, for if the elite of a town or village join together, they will destroy the oppressed common people. If there is partisanship, the oppressed may seek refuge with one of the parties and thus save himself. First, “the difference intended in the Hadith is a positive difference. That is, each party strives to promote and diffuse its own belief; it does not seek to tear down and destroy that of the other, but rather to improve and reform it. Negative difference is rejected by the Hadith, for it aims in partisan and hostile fashion at mutual destruction, and those who are at each other’s throats cannot act positively.”[7] Secondly, “If partisanship is in the name of truth, it can become a refuge for those seeking their rights. But as for the partisanship obtaining now, biased and self-centred, it can only be a refuge for the unjust and a point of support for them. For if a devil comes to a man engaged in biased partisanship, encourages him in his ideas and takes his side, that man will call down God’s blessings on the Devil. But if the opposing side is joined by a man of angelic nature, then he will -may God protect us!- go so far as to invoke curses upon him. Shortly, If one does not make of the exalted rules, ‘Love for the sake of Allah, dislike for the sake of Allah, judgement for the sake of Allah’[8]  the guiding principles of one’s conduct, dispute and discord will result. If one does not say, “dislike for the sake of God, judgement for the sake of God” and take due account of those principles, one’s attempts to do justice will result in injustice.”[9]

In Short: if you have any interest in your social solidarity, then make of the exalted principle of  “The believers are together like a well-founded building, one part of which supports the other”[10] your guiding principle in life! Love, brotherhood, and affection are basic to Islam, and are its bond. The people of enmity resemble a spoilt child who wants to cry. He looks for an excuse, and something as insignificant as a fly’s wing becomes the pretext. They resemble too an unfair, pessimistic person who so long as it is possible to distrust, never thinks favourably. He ignores ten good deeds due to one bad deed. Fairness and favourable thinking, which mark the Islamic character, reject this.[11]

Ahmed Husrev Efendi was born in AH 1315 / AD 1899 in Senirce village, Isparta. His father, Mehmed Bey, was the grandson of one of the last Isparta governors of the Great Ottoman Islamic Empire, Haci Edhem Bey. The forebears of his father, who are among Isparta’s notable men, are known as Green Turbans and their family tree dates back to the Prophet Muhammad’s (PBUH) companion Sayyidina Abu Bakr (may Allah be pleased with him).

Seeing a meaningful dream, Husrev Efendi visits him when Ustad Bediuzzaman was exiled in Barla in 1926. From then on, he served as an important senior student, an advising friend, an assistant to his Ustad and the most important element in the service of Noor.

***

“We congratulate Husrev and pray for his success in his duty of correcting, distributing, supervising and communicating, as well as spreading the Noor (treatises) and educating the students around him. In addition to his important duties, we behold the beauty of his pleasant and brilliant handwriting in many copies of the Noor treatises.”(Emirdağ Appendix-I, p. 167)

***

“Husrev’s constant wonderful, pointed and useful ideas were always valuable in the service of the Qur’an.” (Kastamonu Appendix, p. 129)

***

“Husrev has the authority to amend, replace and improve any parts that he regards improper.”

The hero of the Risale-i Nur, Husrev, sincerely and seriously desires to die in place of me and to become ill instead of me. I do declare: This is not the time of compilation; it is the time of spreading. Your handwriting to spread the truths is more valuable than mine. For the service of Noor, your life, too, is more precious than mine.”

Were I be able to do so, I would give from my life and health to you with pleasure.” (Rays (Şuâ‘lar)-II, p. 602)

While introducing his senior student Husrev Efendi, who became noted in the service of Noor, Ustad gives his name both as a model and measurement to all his students from madrasas all around Turkey. He pays tribute to his other students by saying Husrev Efendi’s name.

For example, the late Hasan Feyzi was called “Denizli’s Husrev”. “Aydin’s Husrev” was Ahmed Feyzi Efendi.

Mehmed Feyzi Efendi who satisfied Ustad by his successful service in Kastamonu was honoured with the name “Little Husrev”. He proudly used his title in the letters he wrote and finalized them with the signature of “Little Husrev Mehmed Feyzi”.

The title of Nazif Celebi from Inebolu was “Husrev of Inebolu”; “Second Isparta” was the title of Inebolu as well. The Writer Osman of Isparta was similarly named “The Second Husrev”. Ceylan Agabey, who was his servant and driver during the last years of Ustad’s life, was a “Very Small Husrev” in the eyes of Ustad Bediuzzaman Said Nursi. Furthermore, First Tahir was “an Exact Husrev” for Ustad.

***

“Our covert enemies follow these two plans. First is to finish me with betrayals; and the second is to start resentment among us. Using criticism, objection and resentment mainly against Husrev, they want to split us. I declare that:

“Even if Husrev had thousands of faults, I would be in fear of being against him. (Because) being against him today is to be directly against the Risale-i Nur and me, and it is a serious betrayal to declare themselves as the ones who ruin us.” (Rays (Şuâ‘lar)-II, p. 546)

***

“Since he is the hero of the Risale-i Nur and in my place and on behalf of me and an important representative of Risale-i Nur’s collective personality, you should not be resentful in any way.”

“Being against Husrev is to be against me and even to be against Risale-i Nur.” (Rays (Şuâ‘lar)-II, p.533)

***

I claim and justify that Husrev, who was behaved badly in bad conditions and who was suffering from ill health (Sallamallahu Ta’ala – may Allah give him well-being) and who was supposed to be dangerous for the nation and the country, is a great spiritual hero of the Turkish nation, and is a saviour of this country, and the nation’s sincere and self-sacrificing man to be proud of. As he has the full sense of ikhlas (sincerity), and doesn’t have egoism and hypocrisy and is not addicted to fame, therefore the time has come to reveal one or two of his many services for the country and the nation.

With his exceptional and pleasant pen, this person has written out about six hundred or more treatises and spread them all around the country. Doing this, he broke out and stopped the anarchism, which was trying to corrupt the society under the cover of communism. In order to save the sacred country and this heroic nation from the poison (of communism), he sent out the powerful medicament (which is the Risale-i Nur). He attempted to rescue the Turkish youth and the future generation from this danger… (Rays (Şuâ‘lar)-II, p.553)

Now the hero of our Noor cause, Husrev, has been bestowed upon you. Up to now, I have not been showing him to the ignorant people who only think of worldly matters…” (Rays (Şuâ‘lar)-II, p.521)

***

“Tawafuq is a natural part of the Qur’an, it stands there. Do not use your calligraphy talent to disclose the tawafuq which is already in it and Husrev did not use his talent because he did not have one. Thus, tawafuq revealed itself in Husrev’s copy.” (Barla Appendix, p. 89)

Although Husrev had never been able to reach the same level as his friends in calligraphy, he suddenly became superior to those calligraphers and even the Arabic calligraphy teacher. He displayed a skill in calligraphy ten times greater than his brothers. They all attested to this truth and said: ‘He has surpassed us and we will never be able to reach his level.’

So Husrev’s pen is the Wonder of the Quran, the Miraculous Declaration, and the Risale-i Nur.”(Kastamonu Appendix, p. 207)

Even though he is not a hafiz, he has written three copies of the Qur’an, of which two of them are excellent and the third one shows visually the miracles of the Holy Qur’an. I have pointed out the visual miracles of the Qur’an in five or six copies. I have delivered them to my brothers who are highly skilled calligraphers of Arabic.”

“O Husrev! God willing, you will get many prayers of mercy for your soul from the Islamic world after the miraculous Qur’an that you have written is published. Think of them and give thanks to Allah.” (Kastamonu Appendix, p. 424)

By Suleyman Recebi, President of Islamic Union of Macedonia Association

Muslim life in the Balkans and especially in the Republic of Macedonia started with the arrival of the Ottomans in this region. It has been observed that after the Ottomans seized power over the Balkans, a constant increase started to take place in the adoption of Islam by the indigenous population. The Ottomans attributed great importance to the organization of religious life and never hesitated to build mosques, madrasas and similar religious structures in order to meet religious needs of the Muslims.

After the withdrawal of the Ottomans from these lands, the Muslims were left defenseless in a military sense, and one can imagine that they went through severe difficulties and unfair treatment and were exposed to human rights violations in all walks of life, including political, social, economical and educational aspects. It is worth emphasizing that the collapse of commu­nism, which is regarded as a regime of suppression, and its replacement by democracy seemed to be a happy development for the Muslims.

However, the happiness of the Muslims who were longing for democracy did not last very long. Unfortunately, during this period, which is called both the “intermediary period” and the “transition period”, the Muslims have been struggling under extremely challenging conditions to re-obtain their basic rights, which have been violated in many fields, such as education, employment, citi­zenship, and to regain their properties.

The Islamic Union of Macedonia, the only religious authority dedicated to organizing the religious life of Macedonian Muslims, has been making great efforts to organize the lives of the Muslims both under the former single party system and in the newly emerging dynamic conditions during this period following transition to democratic processes.

A Short History of the Religious Life of Macedonian Muslims

The religious lives of the Muslims in these territories during the Ottoman rule were directly regulated by the authority of the chief religious official in Istanbul. Nevertheless, after the Balkan wars, and especially after World War 1, the religious life of Muslims in these territories began to be organized by the religious administration whose headquarters were located in Sarajevo. The Islamic Union of Macedonia was responsible for activities both during the administration of the Kingdom of Yugoslavia and the Socialist Federative Republic of Yugoslavia, as a department of the Islamic Union in Sarajevo.

The former Yugoslavian administration during the era of the single party system was putting obstacles in the way of the flourishing and practicing of Islam by intervening in the religious life of the Muslims, and by different forms of blackmail, segregation, as well as politically unjust and clandestine transactions. Unfortunately, during the period of communism, it was largely the Muslims who were profoundly affected by the ruthless war waged against religion in general. Behind the attitude of “hostility against religion”, it was only the Muslims who were chosen as the target enemy and persecuted with discrimina­tory policies. At that time, the Republic of Macedonia, which was an inte­gral part of the former Yugoslavia, was chosen as the place where these kinds of anti-democratic laws, projects and political hoaxes were used with the aim of making the lives of Muslims more difficult.

As a result of these inhumane and uncivil conditions and practices, many of the values of Macedonian Muslims were destroyed; the properties of the religious foundations were looted with the support of the state; the mosques and similar religious structures were razed to the ground under various nonsensical pretexts. In addition to that, different projects were drawn up in order to prevent an increase of the Muslim birth rate; the surrounding walls of the Muslim houses were destroyed; no permission was given to construct new mosques or religious structures in order to meet basic religious needs; the setting-up of Quran courses in the small schools of mosques was hindered, and pressure was put on the pupils and their parents via the teachers who opposed these courses; the Islamic call to prayer (adhan) via the loudspeakers from minarets was not permitted; religious officials were interrogated for no reason and this was used as a means of pressure; education in the native language was prevented.

Despite all these kinds of systematic pressures on the religious lives of Muslims, the Islamic Union of Macedonia made extraordinary efforts to spread and develop the Muslims’ dedication to their religion, and to enable them sustain their religious lives with all their institutions and corporations, even the imposition of under improper conditions and practices.

The only solution to sustaining successful religious activities under extremely negative circumstances was considered to be the bringing up of religious cadres. On the other hand, in Macedonia, since there was no school delivering religious education equal to that of high school, the religious cadres were receiving education in the madrasas in Pristina, Sarajevo and abroad. The Islamic Union of Macedonia started an initiative to open Isa Bey Madrasa (Imam-Hatip High School) in 1979 for the purpose of bringing up religious cadres in Macedonia itself. After a long and challenging struggle, a school building was constructed in Kondova village of Skopje, and this educational institution started to operate in the aca­demic year of 1984-85. This madrasa, which provides dormitories for male students, has been giving education free of charge.

As a different, but equally important, religious activity, the Islamic Union of Macedonia has attributed great importance to the printing of religious literature, and to making it available to a wide audience. Religious literature has also been printed in Sarajevo and has been sent to the other regions of Macedonia and Yugoslavia. In addition, courses of Quran study and the giving of religious education were paid great attention. Although not only the related institutions of the state, but also the so-called ‘enlightened’ men of the Muslim communities put great hurdles in their way, remarkable success was gained in these activities as well.

The Religious Life of Muslims in the Multi-Party System

After the disintegration of the former Yugoslavia and the establishment of an independent Macedonia which followed, the Islamic Union also went through changes. It left the Yugoslavia Union of Islam and formed the Islamic Union of Macedonia. The Islamic Union of Macedonia has continued operating as an independent religious institution, with its constitution being recently approved in 1994.

As stated in its constitution, it was approved that the Islamic Union of Macedonia was a continuation of other Islamic religious unions. This means that the Islamic Union of Macedonia is the inheritor of the financial assets and real estates belonging to other Islamic religious unions which had carried out activities here during the course of history.

Macedonian Muslims with different ethnic roots are being organized under the umbrella of the Islamic Union of Macedonia, which is their only religious institution, and continue to maintain their religious lives. On the other hand, the Islamic Union of Macedonia expends extraordinary efforts in organizing the religious life of all Muslims across the country and in a perfect way in order to preserve Islamic values and to protect the Muslims against all the negative factors that will harm their spiritual or worldly values. Taking into account the fact that the Muslims in Macedonia are members of different ethnic communities, such as Albanian, Turkish, Torbesh (Pomak), Bosnians, Roman communities, we can safely say that the Islamic Union of Macedonia has a multi-national structure.

After Macedonia’s gaining its independence, the Islamic Union of Macedonia started to carry out activities as an independent religious institution, particularly thanks to its new constitution, which was accepted in the year of 1994. As an independent institution, the Islamic Union of Macedonia has made clear its duties and authorities in its constitution. At the same time, this independently established institution has been entitled to inherit the properties belonging to the former Islamic religious unions, which carried out activities in the past. This right is unequivocally and clearly stated in the constitution of the Union of Islam. In parallel to this, the Islamic Union of Macedonia is responsible for regulating the religious life of the Muslims inside as well as outside the country, and in the places where they settle temporarily, regardless of their ethnic origins, and also for protecting their interests in line with the sacred Quran and Sunnah (the sayings and doings of Prophet Mohammed).

The Organizational Style of the Islamic Union of Macedonia

The Islamic Union of Macedonia has its bodies as follows: the offices of the Mufti, the Presidency, the Raeesu’l Ulema (Chief of the Islamic Scholars) and the Assembly.

-   The offices of the Mufti are the main body of the union. There are three muftis in the whole of Macedonia.

-   The Presidency of the Islamic Union is the body that has the authority to make decisions about Islamic issues.

-    The Chief of Islamic Scholars is the head and the president of the union. He represents the religious integrity of Macedonian Muslims.

-  The Assembly is the highest legal and financial body of the union. The Assembly, consisting of the representatives of the offices of the Mufti and the executives of the union, is made up of twenty-seven members in total.

a) Skopje Isa Bey Madrasa IHL: This educational institution started operating in the academic year 1985-1986. In the academic year 1988-1989, the first graduates completed their education. This educational institution has successfully fulfilled a huge task in the religious life of the Muslims living in these lands, and has contributed greatly to the education of the younger generations. The cadres graduating from there are providing religious services in various mosques across the country as imams, preachers, and madrasa teachers.

The Islamic Union of Macedonia has opened a branch of Skopje Isa Bey Madrasa IHL, for male students only, during the academic year 2005-2006 in the town of Stip, with the purpose of  educating the necessary religious cadres to organize the religious lives of the Muslims and provide them with religious services. This religious school, which was built and whose expenditures are met thanks to the financial contributions of a non-government organization, functions  with all modern facilities.

Being conscious of the importance of educating females in the religious life of the Muslims and of the society, the union has opened a branch of Isa Bey Madrasa IHL for female students in Tetovo, Skopje and Gostivar. The opening of these branches, in fact, coincides with starting of mandatory high school education in Macedonia. In this respect, that the union has started such an initiative can be regarded as truly pioneering.

b) The Skopje Union of Islam: This institution of higher education was put into operation in the academic year of 1997-1998. Indeed, such an education had been a necessity for a long time since the graduation of the first generation students from Isa Bey Madrasa. After many years of challenging struggles, the foundations of the building were laid in January 1995, after obtaining permission for the building of the faculty.

Skopje Faculty of Islamic Sciences also provided further education for female students who have completed their high school education. The union continues to make contributions to the bringing up of conscious and educated generations with its educational staff, work program and schedule. The position and the status of the Islamic Sciences Institution are particularly enhanced by the laws enacted on the issue of higher institutions for religious education. According to the law, the Faculty of Islamic Sciences has been officially accredited and has signed a cooperation protocol with the State University of Tetovo, which has enabled the educational cadres to gain more experience and strength. The Faculty of Islamic Sciences has also signed cooperation protocols with some of the universities abroad and managed to expand its horizons in this way.

Today, there are many people who have graduated from the Faculty of Islamic Sciences. Most of these graduates provide services as imams, madrasa teachers and chief madrasa teachers and contribute to the religious life of the Muslims.

The Faculty of Islamic Sciences is also home to the Isa Bey Library.

The Religious Structures of the Union

Without a doubt, mosques take pride of place as religious buildings at the center of the religious life of Muslims, in which ritual prayers are performed. Taking this into consideration, the Islamic Union of Macedonia has struggled to build mosques even in the remotest places in which Muslims live, and in order to recover the loss when the mosques were destroyed by non-Muslim administrators, to a large extent after the withdrawal of the Ottomans from these lands.

Today, throughout Macedonia, there are more than six hundred mosques actively functioning and these are open to the public for religious services. In addition to these, there are twenty Islamic mausoleums and twenty tekkes in Macedonia. Of these religious buildings, more than forty are considered to be historical works of art and they are under legal protection. Most of these were built in the fifteenth and sixteenth centuries, which can be considered as the golden age of Islamic architecture and culture.

In almost all the mosques, there are schools in which children and younger generations are taught Quran and receive religious education.

The Foundation Properties of the Union

Unfortunately, the greater part of the nationalized foundation properties that would constitute an important financial resource enabling the Islamic Union of Macedonia to carry out its activities, have not been returned yet, in spite of all efforts made. For an investigation into the return of these foundation properties, a private team has been founded within the body of the Union, which is in constant contact with state and government authorities.

The Religious Life of Muslims in the Future

Significant progress in social and technological fields has caused people to search for ways to adapt the religious way of life and it becomes inevitable to keep up with them.

We believe that the points stated below will be highly crucial in the future in terms of organizing the religious life in Macedonia:

-   Inclusion of the religious courses in the curriculum of public schools. These courses, as of this school year, have started to be taught in the fifth year of primary education. The Islamic Union of Macedonia has offered the Ministry of Education a list of about one hundred theology teachers who are able to teach these courses.

-  Education of the younger generations; adoption of associations of religious education affiliated with Islam in accordance with the principles of the contem­porary education system.

-  Return of the nationalized foundation assets.

-   Cooperating with other religious unions of Macedonia in order to real­ize dialogue between different religions.

-   Establishment of the institutions for broadcasting and printing within the body of the Union and provision of electronic media and communication centers. Printing of religious literature and making it accessible to a wide range of society.

-   Ensuring the necessary conditions in order for Muslims to practice their religious duties in certain locations such as in barracks, hospitals and prisons.

-   Providing job opportunities for the younger generation who go abroad to work due to lack of financial means in their own countries. The majority of the Muslim youth immigrated to the European countries because of bad economic conditions.

-     Encouraging people to have more children to increase the birth rate of the Muslim population.

Conclusion

The religious life in Macedonia is organized in an almost perfect manner and it follows a path showing a constantly increasing index. The fact that the oppression and the negative propaganda directed at religion in the former communist system have been eliminated, has paved the way for the emergence of positive developments in the mentality of today’s Muslims. Thus, by taking advantage of democratic conditions, we have the opportunity to prove that Islam is the solution to the impasse in which the human being of the modern world finds him or herself, a world which decays and becomes more immoral day by day. Furthermore, the dangers inherent in the modern world, such as drug addiction and alcoholism, prostitution and human trafficking and homosexuality are some of the main factors leading the world towards a global catastrophe. For this reason, as Muslims, we have a responsibility to use our opportunities in the most efficient way we can.

_____________________________________

*This article was submitted in International Balkans Conference organized by IHH (Human Rights and Freedoms).

However, in the geography in which Islam traditionally has been culturally dominating factor democracy oriented state structures did not develop much. Instead, totalitarian repressive regimes have flourished in the Middle East and North Africa since the World War I. These regimes have never cared their people’s demands and their well-being. The critical thinking and free speech did not develop and the education, health and technology stuck under the average level in these countries.

Yet, the Western countries had mostly good relations with these countries. They did not seem to mind their bad conduct with their people. Even if these countries were managed by dictators, these dictators must be under their control instead of being their opponent.

Among the Western intellectuals considering the despotism as the fate of the East dates back to Montesquieu’s indicating the climate and geographical conditions as the responsible of the despotism in the East.

Contrarily and highly interestingly, Bernard Lewis contends that the despotism today in the East, especially among the Muslims, is a pretty modern phenomenon in one of his articles titledFreedom and Justice in Islam. This article along with the other thirteen articles of Mr. Lewis was published in a book under the title Faith and Power.

Lewis argues that the political scene in the Middle East was not always an absolute despotism as it is today in many countries in the region. To prove his claim he relates the story of a French ambassador, Count de Choiseul-Gouffier, to Istanbul. Lewis quotes from the ambassador’s letter to France in which he explains why he makes rather slow progress with the tasks entrusted to him by his government in dealing with the Ottoman government a few years before French revolution. “Here,” he says, “things are not as in France where the king is sole master and does as he pleases.” “Here,” he says, “the sultan has to consult.” He has to consult with former holders of high offices, with the leaders of various groups, and so on. Lewis adds; “this scenario is something radically different than the common image of Middle Eastern government today.”

Faith and Power, Bernard Lewis, 208 p. Oxford University Press

Then, what happened so that we have come to this point? Lewis explains this again with a historical background. If the Ottoman authority continued anyway perhaps the relations between the state and the people would develop in a rather different but healthy way. However, modernization split the Ottoman administration tradition and the modern European state concepts were transferred eclectically to the region.

After the first Western colonialism wave and the collapse of the local dynamics rising Nazi political ideology was effective in Syria and Iraq. When the Nazis were defeated and lost the war Soviet ideology dominated the region and till the 80s it was shaping it. These were effective in establishment of nationalist, despotic Ba’ath regime in Syria and Iraq.

Another factor is Wahhabism supported by oil funds which is now rampant not only in the Middle East but also in the other Muslim countries and Western countries where Muslims live. The Wahhabi ideology cuts the relation with tradition of all sorts and presents an understanding of Islam without history and it overlooks time and place factors. Finally, comes the Iranian revolution which attempted to apply Islamic principles with modern state apparatus through forcing people which is unique generally in the Islamic history.

Concluding from the historical process, it seems that the main reasons of despotism and totalitarianism in the Middle East are the split in the local traditional dynamics and arrival of the incompatible Western practices to the region and being exposed to the manipulations of the West.

Bernard Lewis is a scholar of Oriental Studies with an over 60 years of career in this area. He is a widely read expert on the issue and considered as the “most influential post-war historian of Islam and The Middle East”. Yet, he is not immune to biases for Muslims and especially Arabs. He was one of the advisors and mentors of George W. Bush and supportive of his Middle East policies. A dichotomy of “us and them” and a belief to the superiority of the West are strongly felt in all his books. Thus, be prepared for such negative perceptions of this scholar while reading his books even if he is one of the best in his field.

What is a Think Tank?

Think tanks are institutes where ideas are produced. They have also been called factories of ideas, idea production and Research and Development centers. Think tanks are organizations nurturing and assembling specialists from different areas of interests and engaging in advocacy.  They conduct research, develop policies and advocate in social, economic, political and military subjects.

Although these organizations are claimed to be independent, most of the time they act directly or indirectly together with the state. They conduct research and develop policies for the governments, intelligence agencies, armies, arms manufacturers and companies. Through their activities, they create public opinion, direct the domestic and foreign policy of the countries, and even affect world politics. Important think tanks have enormous budgets reaching millions of dollars. Some of them work with teams of 300-500 staff.

History

The term “think tank” originated in the beginning of the 20^th century (1901-1917) in the USA. With the beginning of the Cold War starting after 1950, there was a great increase in the numbers of think tanks. While there were only two dozen think tanks in the USA between 1907 and 1950, after 1950 this number multiplied and think tanks nearly turned into an industry. Those think tanks gave great support to the USA in directing world politics and especially in struggling against the Warsaw Pact during the Cold War.

With the end of the Cold War, the perception and understanding of think tanks started to change throughout the world. After the 1990s think tanks have been focused on the “New World Order” project.

Think Tanks throughout the World

Almost all of the influential think tanks carry out their activities in the USA. Think tank institutions are a result of America’s development and enrichment of the organizations in foreign policy, seeing herself as responsible for pursuing both her own interests and those of the West in general after World War II.

Today, there are approximately 5800 think tanks throughout the world. In the USA alone, there are 1777 think tanks. 350 of these institutions operate in the capital Washington D.C.  Moreover, the think tanks in the USA are ahead of other think tanks in different regions of the world in terms of their budget, number of staff, effectiveness, etc.

According to some statistics, there are 283 think tanks in England, 186 in Germany, 165 in France, 107 in Russia, 105 in Japan and 94 in Canada. The think tanks in those countries are also at the forefront in terms of theır budget, staff profile, publications and level of effectiveness.

The numbers of think tanks in some  other countries are as follows: 55 in Holland, 54 in Mexico, 53 in Romania, 45 in the Ukraine, 42 in Kenya, 38 in Nigeria, 34 in Bangladesh, 36 in Chile.

According to the think tank index of Foreign Affairs magazine, there are only 21 think tanks in Turkey. It is evident that when we compare this relatively low number with the numbers in developed countries, our condition is quite alarming. Even the number of think tanks in developing countries with a lower population than Turkey is higher than that in Turkey.

Think Tanks, the Islamic World and Turkey

After 1990, think tanks turned their faces to the Islamic world. Some of them claimed that the Islamic world was a threat like communism, or an even  greater danger. They came up with projects like “New World Order” and “Greater Middle East Initiative”. Some think tanks developed projects working towards the dissolution of the Islamic states in the Middle East. (According to some news, the countries to be split are especially Turkey, Saudi Arabia, Iraq, Syria, Iran and Pakistan. Today, Sudan is divided de facto.) According to those projects, the countries with relatively large lands should be divided and made smaller; they should be put into conflict with one another, and the new countries created in these lands should be made grateful to the USA and turned into her satellite states. At the same time, those states should not be a threat to Israel, and they should even help and cooperate with her.”

Think tanks focus especially on Turkey. Because Turkey has a great importance for the security of Middle East, especially Israel (See: Turkey is on the agenda of American Think Tanks.  [ABD'li 'Think Tank'ların gündeminde 'Türkiye' var.] Güngör Uras, Milliyet, 27. 5. 2006) The biggest think tank, the Rand Corporation, which allegedly has a 250 million dollar annual budget,  working together with CIA, published a comprehensive report on Turkey in February 2010.

What should be done?

There is an urgent need to found think tanks conducting social, economic and even political research and producing solutions. This need is a self-evident truth.

“Knowledge is power” is a popular maxim. The hegemony of the western countries over the world is because of the knowledge they have.  It is only through systematic and specialized knowledge that we can get rid of their hegemony and come to the fore as a nation and an ummah.

Regarding this, Ustad Bediuzzaman says:

It is proved in the Risale-i Nur that today is the time of community. Collective personality dominates. In olden times, since the corruption came from one person, one genius guiding people to the true faith would suffice. But today, it is a collective personality in the form of a community, so only a collective personality can confront it. (Siracu’n-Nur)

What Ustad calls “collective personality” is companies, institutes known as legal personality today. That is to say, the organizations with division of labor and organic integration are collective personalities.

Ustad Bediuzzaman also says: “[It is necessary] to realize that the individual resistance of the most powerful person against the attacks of the people of misguidance and falsehood will inevitably be defeated, because they [people of misguidance and falsehood] have the genius of a mighty collective force which arises from their solidarity, thus we also need to create a joint and collective force through the union of the people of truth in order to preserve justice and right in the face of that fearsome collective force of misguidance.” (The Flashes)

“However great the genius of the persons are, they may be defeated by the genius of community rising from its collective personality.” (Emirdağ Appendix)

“Yes, if three alifs do not unite, they have the value of three. Whereas, if they do unite, through the mystery of numbers they acquire the value of one hundred and eleven. If four times four remain apart, they have a value of sixteen. But if, through the mystery of brotherhood and having a common goal and joint duty, they unite coming together shoulder to shoulder on a line, they have the strength and value of four thousand four hundred and forty-four. Just as numerous historical events testify that the moral strength and value of sixteen self-sacrificing brothers have been greater than that of four thousand.” (The Flashes)

“The underlying reason for this mystery is this: each member of a true and sincere union may see also with the eyes of the other brothers, and hear with their ears. As if each person of a true union of ten has the value and strength of seeing with twenty eyes, thinking with ten minds, hearing with twenty ears, and working with twenty hands.” (The Flashes)

***

As a nation, we have lots of political, social and cultural problems.  But none of them are too complicated to deal with. The think tanks which can be founded in Islamic countries can deal with both their problems and the ummah’s troubles and they can produce solutions. The Islamic world has great brain power yet to be discovered, it has such great material and spiritual potential and dynamic. Turning into a collective brain (a collective intellect), think tanks can activate that potential and that dynamic.

Such think tanks could focus on numerous subjects, such as education, health, poverty, agriculture, exportation, importation, industry, law, ethics, politics, social unity and solidarity, and could come up with solutions.

Founding think tanks is especially the responsibility of leaders. It should not be hard for the leaders who are leading the masses to pioneer in the foundation of think tanks, in fact, this is one of their most urgent and important duties, since they took the great responsibility of taking power to govern the people.  If they do not deal with the problems of the ummah and provide the people with solutions, they may suffer grave consequences both in this world and the Hereafter.

At the same time, the leaders themselves could be the biggest obstacle in the path of the foundation of the think tanks, and their ability to produce solutions.  Those leaders unable to appreciate the big mission on the shoulders of think tanks in the Islamic world will obviously not give them much importance.  Likewise, oppressive and selfish leaders, obsessed with power and afraid to lose it, will not support them, because throughout history, oppressive leaders have avoided their people obtaining knowledge. Their reign continues as long as the ignorance of the public persists.

Role model for the Islamic society and Muslims is the century of happiness (the era of Prophet Muhammad) and his personal character. The greatest revolutionist in the world history is the Prophet (PBUH) and Great Islamic revolution of Prophet Muhammad (PBUH) was based on the truthfulness in the Arab society. Indeed in the era, distance between lie and truth was remote. However in time the distance became narrow and narrow, and today it became difficult to understand and differentiate them. In a way, lying and bad habits invaded the social life in Muslim societies.

The most important basic of Islam, the highway of the high moral, the sign of the sublime feelings and one of the most important basics of the social life is truthfulness. So we have to adopt it and revive to cure our inner illnesses.[2] In the social life the relations between people are based on truth. Because people needs to feel safe in every part of the social life and it is necessary to maintain the social relations in order, such as at home, in the street, at markets and stores ex… That means truthfulness is the most important value and it is the most demanded trade good in the social life. Indeed, the quality of a person is measured and understood by truth. For example, all the prophets, companions of our prophet (PBUH), saints and high quality people’s the most common character is their truthfulness.

On the other hand, untruthfulness and lying are the signs of faction, mischief. There is not an age in the human history in which happiness and untruthfulness existed together. True and lie are far away from each other. They have to be. However, today’s politics and propaganda mixed these two. And it destroyed the values of humanity. Some maintain their political view by lying and misguided propaganda while some other using religion and cultural values as a tool.

In conclusion, if man continues to fallow the dangerous course of the lie, the peace and happiness will be destroyed as it is in the past. Islamic world and all mankind must get rid of from lie and untruthfulness, even for the benefit of society or others it should not be used. Because there is no border for it and lie may easily be misused. To be clear, one of the great reasons of all the great revolts, revolutions, World Wars, destructions and descents is the mix of the right and false. Yes“Indeed, everything you say must be true, but it is not right to say everything true. If on occasion it is damaging, then be silent. But there is no fatwa for lying. Everything you say must be the truth, but you do not have the right to say everything that is true. Because if it is not sincere, it will have a detrimental effect and truth will be spent on wrong.”[3]

[1] Bediüzzaman Said Nursi, Demoascus sermon (tr.Şürkran Vahide) p.26

[2] Nursi, 45

[3] Nursi, 49

With an example, I want to explain the fact which was stated in the following sentence of the First Word: “Take the name of the Pre-Eternal Ruler and Post-Eternal Lord of this desert!” namely believe in Allah and conform to His orders and restrictions. With this faith “be saved from begging before the whole universe and trembling before every event”.

I want to tell my conversation with an Indian merchant about this subject that I made in Turkey in the office of a businessman. This man was graduated from two different universities.

With the help of an interpreter, we had the following conversation:

“Could I ask a question to you not to contempt just out of desire to learn?” I asked him.
“Sure,” he said.
“Why do you worship cow?” I asked.
“We worship cow because we benefit from its milk, meat and lots of other products. In exchange for these benefits we should worship them.” he replied.
“We use the products of sheep, too.” I said.
“We have to worship sheep, no doubt. Even we have to worship the earth and all the creatures on it from the air we breathe to the plants, animals, sun, etc, because we benefit from all of them. In accordance with our benefit we have to worship them,” he explained.

Indeed, he was trying to say:

“You go to a market and buy all sorts of products you want and you have to pay for as many products as you buy. In the same way, we came to the divine market which is called the world, and we make use of it and the things in it. Certainly, as a payment we have to worship as much as we benefit from them.”

However, he did not take into account the fact that when buying products in a market we do not pay to products themselves but to the owner of the market. Even though he knew that the market has an owner, he could not think and understand that this Market of Earth has an owner, too.

I gave an example that he could understand.

“We are using this room now. Do you think we prepared the room for ourselves before coming here?” I asked
He said “No.”.
“So, do you think the material and the furniture in the room knew that we would come here and gathered the necessary things and prepared the room for us? And do these materials have the power and consciousness to do this work?” I continued.
“No, never.” he said.

And I started to explain, “They are not aware of this work let alone having the necessary consciousness and power to do this work. As we did not prepare this room and the materials in it can not achieve it. So, how this room was provided with furniture and it could be completely suitable for us?”

He was listening attentively. And I continued.

“This reality means that this room has an owner and was prepared by Him and given to our service. We used the room and its furniture. Shall we thank the room and its furniture or is it essential for us to show our gratitude to the owner who prepared it for us? If we do not recognize, believe in and thank its owner, but thank room and the furniture in it, for our very ingratitude we cannot hope to get such a gift again and we will deserve punishment that the owner will give us as a result of our fault.”

“Just the same as this example, our world is like a room. All the furniture in it is for us to use. We did not prepare this world before coming to world. Since these things are possible to occur just through boundless power, wisdom and knowledge, it is impossible that this world and the creatures in it know us and come together to prepare the world for our needs. The elements and creatures constituting our world are helpless and unconscious. It is impossible to think that they did all these things. Therefore, our world has an owner and creator who is All Powerful, Perfectly Wise, Knower of All and All Beneficent. Besides creating us, he also created the earth with everything on it and gave it to our service because of our needs. So, do you think one deserves the torments of the hell if he worships these creatures because of their benefits to him and not accept, worship and be servant of the Creator of the Universe and even deny the existence of Him and be ungrateful to Him? ‘The one who does not accept and believe in Allah has to accept all the other things as his god and worship them but the one who believes in the owner of the universe and just worships for Him, in contrast, is safe from worshipping any other things. Understanding that all the creatures are servants bestowed to him by Allah for His mercy’s sake, he ascends to the position of Caliph of the World.’”

When I finished my explanation, the Indian man became despondent, had a puzzled expression on his face and waited a while without uttering a word. He changed the subject and started to speak about business matters.

From the condition of this man, I understand how glorious the religion Islam is and by making us servants of only one god, it saves us from worshipping and being the slave of everything from cow to the sun and the moon; and it provides the honour that the human beings deserve. And I thanked Allah so many times.

When the sun rises, a reflection and a copy having all the features of it appears on all the mirrors, pieces of glass, water bubbles and all the transparent objects which are in front of the sun. The person who does not recognize the real sun in the sky have to admit that in each of those transparent objects is a real sun which is 1.306.000 times bigger than the earth and 149,6 million km deep in the mirrors. This is impossible for many reasons, no doubt. In the same way, the person who does not believe in and worship Allah Who created and made all the things with His Divine Attributes have to admit all creatures as his gods and worship them. However, the one who believes in All the Beneficent and worships Him gets rid of believing and worshipping all the creatures.

I thank Allah so much for the gift of Faith He bestowed upon us. Peace be upon the last prophet Muhammad who conveyed the Islam to us.

This story was modified from the article “Allah is the unique God to be worshipped” written by Muhammed Zakir Çetin in the second issue of The Pen Magazine.

Tawhid is to declare that there is only one god who is the creator and sustainer of everything. Tawhid has been the message of 124,000 prophets sent to humanity. From Prophet Adam (peace be upon him) to Prophet Muhammad (peace and blessings be upon him), including Prophet Isa and Moses, every single prophet has declared that there is only one god.

Islam puts tawhid to the centre of the belief. It proves that everything has been created by Allah Subhanahuwata’ala; and He is the only god.

We will reflect on two Divine Names related to tawhid: Wahid and Ahad.

Vahdaniyyah (Oneness) is one of the attributes of Allah. It means Allah is unique and one; there is no other god but Allah. He has no partners in His Self, His attributes and His actions. This leads us to the Divine Names “Wahid” and “Ahad”.

Wahid means unique. It is more related with the unity that looks to the great circle of creation. We will focus on the “glory and majesty” side of it. It is related with the macrocosm, in other words, the universe. When we have a look at the entire universe, we observe that there is a majestic creation occurred (and actually still occurring). In the totality of the universe we see massive stars, planets, and celestial bodies in hundreds of thousands of systems, all of which work in perfect order. How can this perfect order be established and how is it managed without any chaos? Can you imagine the billions of stars and planets revolving constantly but not causing any disaster by crashing at each other? Everything in the universe has a perfect measure and balance. And we, as humans, are just in one of those billions of planets travelling across the universe.

In this vast universe maintaining the order constantly is only possible with a unique management and power. This cannot be the work of blind chance or apparent causes; because all the things going on can only be the result of a conscious mind. All these facts leads us to accept that there must be someone who has an absolute power to create and sustain all these wonderful creations. And He is indeed our creator, Allah Subhanahuwata’ala.

Allah has total disposal over the universe and makes the huge sun as a servant, a lamp, and a heater for the living beings in the earth. He makes the great earth a hostel, a market and a trade centre for human; and the clouds a strainer; and the mountains storehouses and treasuries; and the air a fan for living beings for breathing in and out; and the water a seller of sweet drinks and supplier of water of life to animals.

Although we can see these great works of art and creation and say SubhanAllah, many people may not be aware of them. In other words they may not reach the truth of the existence and unity of the creator. Even though they try to understand, the minds might be overwhelmed and the hearts forget the creator.

Therefore, these majestic works in the universe, macrocosm, requires a broad perspective so that a person can realize it. In fact, only a capable mind can truly comprehend this magnificent creation and order; and it can rightfully understand Wahidiyyah.

Here comes Ahadiyyah (Divine Oneness). Allah is Ahad. That is, He is single, undivided. He is all-present everywhere. If we look at the earth and the beings in it (microcosm), we will see the beauty and mercy aspects of the divine creation. Animals, plants, mountains, seas and anything we see leads us to the Ahadiyyah. Moreover, everyone can see these evidences of oneness easily.

For instance, the difference of human faces and finger prints is exactly a proof to the Oneness. From the first person to the last lived (will be living) in this world, no one has the same face or finger print. This means there is someone who has been all-present in the creation of every person and determined the features of them. In other words, these things are not coincidental and show that there has been a purposeful creation.

Sustenance is great proof of Ahadiyyah, too. We realize that the living beings, like flowers, trees, insects, and fishes, are fed perfectly. From the deepest oceans to the highest peaks of the mountains they are all sustained perfectly. None of them are forgotten. Especially the weakest of them are best sustained. For example, the baby animals (and actually human babies, too) are served perfectly from the moment they are born. The purest and most nutritious food, mother’s milk is sent as their sustenance.

While we cannot even manage to feed a few fish in an aquarium at home, every creature on the entire earth is sustained perfectly. This means that there is someone who sees the needs of every creature and sends them their sustenance. Allah bestows every member of the living beings (plants, animals, humans) their regular provisions. This proves and demonstrates that He is Ahad.

There are some other facts that clearly prove the oneness of the creator. For example, within boundless abundance of beings, there are endless subtleties of art in every member of the creation. And there is highest degree of mastery and elegance of art within infinite multiplicity. Within utmost intermingling there is greatest distinction and differentiation. There is highest worth and most supreme beauty as regards creation within the greatest abundance.

To conclude, the macrocosm and the microcosm present us the proofs that there is only one god who has created everything and maintains the order in the entire universe. And He is our Creator, Allah Subhanahuwata’ala.

Generally the image of Islam and specifically the image of the Prophet Muhammad (upon him be peace and blessings) have been badly damaged in the psyche of western people. While the historical military clashes between Muslim and Western armies laid the foundation for the tendency to think of the Prophet as ‘an evil man’, today two other factors contribute even more to the demonization of him. The first one is the simple ignorance and lack of understanding of Americans and Europeans about Islam and its prophet.  According to a public survey, 59 percent of the Americans say that they either know nothing at all or little about Islam (Gallup World Poll 2007 and Muslim Americans: A National Portrait).

The other factor is the propaganda against his personality which has been conducted by some far right political circles, neo-conservative voices and Christian Zionists through their media outlets. In that propaganda, apart from the defamation and slanders against the Prophet, the events that he experienced are picked up and isolated from their historical and sociological context and the Prophet is judged and criticized anachronistically through the lens of 21^st century Western values.

However, sixth century Arab society before Islam was remote from ‘civilized’ Roman and Persian states, and the living standards and the social conditions were more difficult than in other places. In that society, some nomadic norms and traditions, evil and savage customs and habits to which they were fanatically attached prevailed in the social life, and even if people were unwilling to do something, they were forced to commit it by social norms. The people were fierce fighters, obstinate in their ways and loyal to their nomadic identity. In that society, sometimes a tiny controversial issue could provoke civil wars which lasted for months between the tribes. For such a society what the Prophet Muhammad (peace and blessings be upon him) brought was revolutionary. Imam Nursi invites the reader into the atmosphere in which the Prophet lived as follows:

“If you wish, come! Let us go to the Arabian Peninsula, to the Era of Bliss! In our imaginations, we shall see him at his duties and visit him. Look! We see a person distinguished by his fine character and beautiful form. In his hand is a miraculous Book and on his tongue, a truthful address; he is delivering a pre-eternal sermon to all mankind, indeed, to man, the jinn, the angels, and to all beings. He solves and expounds the strange riddle of the mystery of the world’s creation; he discovers and solves the abstruse talisman which is the mystery of the universe; and he provides convincing and satisfying answers to the three awesome and difficult questions that are asked of all beings and have always bewildered and occupied minds: “Where do you come from? What are you doing here? Where are you going?”[1]

Thus, we will try to give a true picture and show the human aspect of the Prophet Muhammad (peace and blessings be upon him), as much as is possible in such a brief article.

A MODEST MAN

A man came into the presence of the Prophet (peace be upon him) on the day Mecca was conquered. The man started shaking as he saw the spiritual and physical grandeur of the Prophet, (peace be upon him). When the Prophet (peace be upon him) saw him in that state, he said to the man with a soft voice:

“Relax, do not feel distressed! I am not a king. I am the son of a woman from the tribe of Quraysh who used to eat dried meat.” [2]

Jarir (may Allah be pleased with him) narrated the following: “One day, I was going to the mosque with the Prophet. The lace of his shoe broke on the way. I wanted to take it to repair it. The Messenger of Allah refused to give it to me and said: ‘This is  preferential treatment (that is treating some people in a special way), I dislike preferential treatment.” [3]

HIS COURTESY, COMPASSION AND ALTRUISM

A rough Bedouin called the Prophet Muhammad (peace be upon him) three times. Each time, the Prophet (peace be upon him) remained courteous to him despite his rudeness and responded to him by saying, ‘Please be welcome.’[4]

Abdullah ibn Amr, (may Allah be pleased with him), narrated that the Prophet Muhammad (peace be upon him) never used the bad expressions commonly used in daily language. The Prophet (peace be upon him) said, “the little matters of courtesy that look easy to you, those which you take lightly, will be very important on the Day of Judgment”.[5]

The Messenger of Allah (peace be upon him) served his guests personally, out of courtesy. He did not violate the rules of courtesy even when he was a child. He was known for his compassion and closeness to the needy, the orphans, the widows and the people who had no relatives to assist them.[6]

Anas (may Allah be pleased with him) said: “I served the Prophet Muhammad (peace be upon him) for ten years. He never reprimanded me by asking, ‘Why did you do that?’ when I made mistakes.”[7] His mercy reached even the captives of war. He ordered that they be treated well.

The mercy of the Prophet (peace be upon him) encompassed all creatures. When he saw a child, happiness showed in his face and he took the children of his companions in his arms and patted them. He never failed to greet the children, showed them affection and joking with them. Once he saw a group of children who were racing. He joined them and raced along with them. He took children on his camel when he came across them on the way and paid attention to them. Anas (may Allah be pleased with him) described his conduct as follows: “I have not seen anyone who respected the rights of his family and children more than the Messenger of Allah (peace be upon him).” [8]

If a baby cried while its mother was praying, he permitted the mother to shorten her salat in order to prevent the child from crying until she returned.[9] He prayed all night long, shedding tears for his community, the Ummah.[10] He sacrificed all his life to save humanity from the hellfire [11] These are some indications of his deep mercy.

HIS CONDUCT WITH PEOPLE

Jabir ibn Abdullah narrated, “One day, people passed by carrying a corpse. The Messenger of Allah (peace be upon him) stood up. We also did so. Later, we said: “O Messenger of Allah! It was the corpse of a Jew!” He responded: “Is he not also a human?”[12]

One day, the companions, as a result of pressures put on them by non-Muslims, asked the Prophet (peace be upon him) to make a prayer condemning the enemies of Islam. In response, the Prophet said: “I did not come for condemnation; I came as a mercy.”[13]

The prayer he made against his fiercest enemies was as follows: “O my Lord! They know not! Give them guidance!”[14]

Abdullah Ibn Ubayy was the secret chief of the hypocrites in Medina. He betrayed the Prophet (peace be upon him) on a very critical day by leaving the Muslim army with his followers on the way to the battle of Uhud. Also, he betrayed the Prophet (peace be upon him) and the community of believers on many other occasions. As a result of hidden divine wisdom, Abdullah’s son, unlike his father, was a most sincere believer.

When Abdullah ibn Ubayy died, his son came to the Prophet and asked for his shirt to wrap his father’s corpse in, in the hope that he might receive some blessing from it. The Prophet (peace be upon him) did not want to break the heart of his companion and gave him his shirt to be used in covering the corpse of a hypocrite, who had also been a protagonist in the incident of Ifk where the blessed wife of the Prophet, Aishah was slandered. [15]

Is it possible to find a parallel example of such humanity and kindness in the history of the world?

HIS COURTESY TOWARDS THE NEEDY

Ma’rur ibn Suwayd told the following story:

“I saw Abu Dharr with a new garment. His slave was also dressed the same way. I asked him the reason. He related that the Prophet (peace be upon him) had said:

‘Slaves are your brothers entrusted by Allah to your service. If one of you has his brother in his service, let him feed his brother from his own food, and dress him as he dresses himself. Do not give him responsibility for things beyond his power. If you have to do so, help him.’ “[16]

One day, the Messenger of Allah remembered a black slave and asked about him: “What has happened to that person? I have not seen him for a while.” “He died, O Messenger of Allah,” they responded. The Prophet (peace be upon him) reprimanded them: “Why didn’t you let me know?” The companions then told him what had happened to that slave. They had not considered the incident very important or thought it an unusual event. The Messenger of Allah (peace be upon him) said: “Show me his grave!” Then he went to his grave and prayed the funeral prayer. [17]

The Messenger of Allah (peace be upon him) took a special pleasure in freeing slaves and elevating them to the level of other people. The best example of this was his relationship with Zayd ibn Haritha, who was a gift to him from our blessed mother, Khadija. He freed Zayd and gave him the right to choose between him and his parents. Zayd chose the Prophet (peace be upon him) even though it was a difficult time for him, as he was facing negative propaganda and torture from the Quraysh. Later, this companion reached such a high level among the companions that the Prophet (peace be upon him) assigned him to be the commander of the army in the Battle of Tabuk against the Byzantines. He reached the level of martyr in this war and bequeathed to the following generations a brilliant life, like a star [18] . Briefly put, his life was like the life of the Prophet Joseph (peace be upon him) who was elevated from slavery to kingship.

The Messenger of Allah never agreed with the abuse of slaves. He said that: “Those who abuse their slaves cannot enter Paradise.”[19] The mercy of the Prophet (peace be upon him) toward the slaves reached such a level that he refused to refer to them as “slave” or “maid”, instead he advised and commanded Muslims to refer to them as “my son” or “my daughter”. [20]

He himself used to go among the slaves and talk to them, visit those who were ill among them, accept their invitations, and attend their funeral services. Abu Dawud relates that the following were the last words of the Prophet (peace be upon him): “Pay great attention to salat! Fear Allah regarding the slaves you own!” (Abu Dawud, Adab, 124)

Slavery has been a human tragedy in the history of the world and it continued into modern times. The United Kingdom only abolished slavery in its lands in 1833 with the Slavery Abolition Act 1833 and France followed it fifteen years later, while the same thing happened in USA in 1865 with the 13th Amendment to the United States Constitution. Considering these revolutionary reforms to abolish slavery in modern times, what the Prophet Muhammad (peace and blessings be upon him) did and suggested fourteen centuries ago was a real revolution. Slavery was a de facto reality of the society and the Prophet changed it and amended it until it was a more humane institution. What was needed was to gradually abolish it completely from Islamic society, however later Muslims did not act in that way. This is a bit of self-criticism that we need to reflect on further.

HIS CONDUCT WITH WOMEN

In the pre-Islamic era, women had been treated in such a way that their womanly pride was offended. Concubines were seen as instruments of amusement and were treated in a very degrading way. Fearing that they would grow up to become prostitutes, little girls were buried alive by their parents, without any mercy. With petrified hearts, even worse crimes were committed in order to protect them from calamity; all of this was the result of ignorance.

By the order of the Prophet Muhammad, women’s rights were established. Women became examples of modesty and virtue in society. The institution of motherhood gained honor. With the hadith that says “Paradise lies under the feet of the mothers,”[21] mothers earned the status they deserved by the courtesy of the Prophet Muhammad.

The following example of the kindness extended by the Prophet to women is a beautiful one. “During a journey, a slave named Anjasha caused the camels to run by his singing.[22] The Prophet Muhammad, thinking that the delicate bodies of the ladies on the camels might get hurt, said: O Anjasha! Mind the crystals! Mind the crystals!”[23]

HIS CONDUCT WITH ANIMALS

The people of the pre-Islamic era treated animals without any pity or mercy. They used to cut off pieces of their flesh or their tails while they were still alive. They used to organize brutal animal fights. The Prophet (peace be upon him) put an end to these cruel practices. The traditions prevalent today of cockfights, camel fights or bull fights originated in the pre-Islamic era.

One day, the Prophet (peace be upon him) saw a donkey on the road whose face had been branded. He became very sorry and said, “May God’s punishment be upon the person who branded it!”[24] He recommended that branding for the purpose of marking should be done in a place on an animal’s body where it would not hurt the animal too much.

Once he saw a camel that was just skin and bones. He said to the owner of that camel; “Fear Allah for these speechless animals! Do not let them remain hungry!”[25]

The Prophet (peace be upon him) explained the difference between the states of the merciful and the states of merciless as follows:

“A sinful woman saw a dog in the desert which was licking the sand with its tongue out of thirst. She had pity on it and pulled some water from a well with her shoe and gave it to the dog. Allah forgave her sins because of that. Another woman did not care about her cat and kept it locked up and hungry for a long time. She did not even let the cat out to eat the bugs on the soil. Finally, the cat died of hunger. This woman became one of the people of the Hellfire because of her cruelty!”[26]

HIS ADVICE ABOUT THE RIGHTS OF NEIGHBOURS

The Prophet Muhammad (peace be upon him) urged in his teachings to respect the rights of one’s neighbors. In a hadith he has said, “Gabriel repeatedly gave me advice about the rights of neighbors to such an extent that I wondered if they would take a share of my legacy when I died.”[27]

Abu Dharr al-Ghifari, who was one of the poorer companions said, “The Prophet ordered me to put more water in my food so that I could offer some to my neighbor.” [28] Abu Dharr was among the needy ones of the companions. Since he did not have extra food, the only way he could increase his meal was by adding extra water to it. This hadith demonstrates that even poverty is not an excuse for not respecting the rights of neighbors.

HIS CONDUCT WITH CRIMINALS AND CAPTIVES OF WAR

In Islam, the cause of a crime is first sought and a great effort is made to reform the criminal’s personality. Punishment in Islamic law is like the punishment parents give to their children. The purpose of punishing the criminal is not to isolate him, but rather to assist him in returning to society.

A poor man called Abbad ibn Shurahbil stole some dates from a garden, putting some of them in his pocket. At that time, the owner of the garden caught him and beat him. Abbad, who was very much hurt by the incident, went to the Prophet to complain. The Prophet Muhammad (peace be upon him) called the owner of the garden and said to him; “Do not you know he is uneducated? He does not know what he is doing. Did you give him advice? Moreover, he was hungry; you should have fed him.”[29] The owner of the garden became so upset about what he had done that he gave some more dates to Abbad along with two sacks of wheat.

These statements are not intended to protect robbers, but rather to cure the social problems that give rise to theft. The Prophet (peace be upon him) stated clearly that he would cut off the hand of his own daughter as a punishment if she were to commit theft.

The Prophet Muhammad (peace be upon him) was particularly compassionate with captives of war. He said to his companions: “They are your brothers, offer them what you eat and drink!”[30]

HIS FORGIVENESS

Allah likes to forgive. He has promised to forgive the sins of humans if they sincerely repent. In the Qur’an, he has also asked his servants to be forgiving because He is oft-forgiving.

The condition for Allah’s forgiveness is that one feel remorse, obey the orders of Allah, and stay away from what He has prohibited.

The best examples of forgiveness are found in the life of the Prophet (peace be upon him). He forgave Hind, who bit into the liver of his uncle Hamza at the Battle of Uhud. During the conquering of Mecca after she became a Muslim, Hind came from behind the Prophet and asked, “O Messenger of Allah, do you recognize me?” The Prophet Muhammad, five years after Uhud, indicated that he still remembered her shout of joy after Hamza was martyred. “How can I forget that shout?” Yet, he forgave her for the sake of the Kalima-i Tawhid, which she uttered on entering Islam.

On the other hand, the Prophet Muhammad said to the people of Mecca who were waiting with great anxiety after being conquered: “O, Community of Quraysh! What do you expect that I will do to you?” The people of Quraysh said, “We expect that you will forgive us. You are a brother filled with kindness and mercy. You are also the son of a brother who had kindness and mercy…” Thereupon, the Prophet (peace be upon him) said, “I say to you what the Prophet Joseph (peace be upon him) said to his brothers: This day, no reproach be cast on you. May Allah forgive you. You may go. You are free.”[31] In another address, he said, “Today is the day of mercy. Today is the day Allah increased the power of Islam by the people of Quraysh.

One of the fiercest enemies of Islam in Mecca was Abu Jahl, which literally means “father of ignorance.” His son Ikrima was also a leading enemy of Islam. Ikrima escaped to Yemen when Mecca was conquered. His wife became a Muslim and later brought him to the presence of the Prophet (peace be upon him), who met him with pleasure and said to him: “O the running cavalry! Welcome!” He forgave him without even reminding him of his wrongdoings against Muslims. [32]

A man called Hamamah accepted Islam and cut his relations with the polytheist Meccans. The Meccans were shocked by his decision and approached the Prophet (peace be upon him) to ask the man to maintain his trade with them. The Prophet (peace be upon him) sent Hamamah a letter and asked him to continue his trade with the Quraysh. Although the polytheists had held the Muslims under siege for three years and had tortured them by letting them remain hungry, the Messenger of Allah (peace be upon him) nevertheless forgave them. They all became Muslims when confronted with such endless forgiveness.

One day, a group of eighty people came to kill the Prophet (peace be upon him), but all of them were caught. The Messenger of Allah (peace be upon him) forgave each of them as well.

After Khaybar was conquered, a woman offered some food that was poisoned to the Prophet (peace be upon him), who noticed the poison after the first bite. The Jewish woman confessed her plot, but the Prophet forgave her. [33]

HIS GENEROSITY

One of the most beautiful characteristics of the Prophet was to refrain from denying someone who asked for something. If there were nothing to offer, he would smile in order to bring pleasure. The following incident is an excellent example:

The Prophet (peace be upon him) described himself only as an officer of distribution and he stressed that everything was provided by Allah. One day a man came to the Prophet (peace be upon him). When he saw the goats the Prophet (peace be upon him) had, he asked for a goat. The Messenger of Allah (peace be upon him) gave him all his goats. When the man returned to his tribe he told them the following: “Muhammad is so generous that he is not afraid of poverty!”[34]

Another person came to visit the Prophet (peace be upon him) and asked for something. The Prophet (peace be upon him) did not have anything to give to him. He suggested that the man get a loan and promised him that he would pay the loan on the man’s behalf.

HIS BASHFULNESS

According to the description of his companions, the Prophet (peace be upon him) was more modest than a young girl who covered herself from unwanted eyes. He never spoke with a loud voice. When he passed by others, he used to do so slowly and with a smile on his face. When he heard displeasing talk, he never said anything in front of the people. Nevertheless, his face reflected his feelings and his thoughts. Thus, people around him were very careful about their conduct when they were near him. He never laughed loudly because of his modesty. The most he did was only to smile. In a hadith it is stated that,

“Modesty is from faith. Modest people will be in Paradise! Shamelessness arises from the hardness of heart. Those with hardened hearts will go to the Hellfire.”[35]

CONCLUSION

We are aware that our limited words of description about this personality who represents the zenith of what it means to be a human are without doubt far from conveying the fullness of his being. We even feel embarrassed to claim we have introduced his real portrayal. Our words represent only our powerlessness before such a vast task. What we have humbly aimed for is nothing other than the honor of having made such an intention and of having made such an attempt. He is an infinite world that can be penetrated only to the extent of one’s love and one’s sincerity towards him. May Allah bless us by opening our wings in the skies of this spiritual world. Amin

BIBLIOGRAPHY

1. Bediuzzaman Said Nursi, Letters, Nineteenth Letter, First Addendum.
2. Ibn Mâjah, At’imah 30; al-Hâkim, al-Mustadrak, II, 506; al-Tabarânî, al-Mujamu l-Awsat,II, 64.

3.    al-Bazzâr, al-Musnad, IX, 263; Abû Dâwûd al-Tayâlisî, al-Musnad, I,156; al-Tabarânî, al-Mu’jam al-Awsat, III. 174; al-Bayhaqî, Shu’ab al-Îmân, III, 275

4.    Tirmidhî, Zuhd 50; Ahmad ibn Hanbal, al-Musnad, IV, 239; Nasâî, al-Sunan al-Kubrâ, VI, 344; al-San’ânî, al-Musannaf, I, 206

5.    Tirmidhî, Birr 61; al-Bayhaqî, al-Sunan al-Kubrâ, X, 193; Ma’mar ibn Râshid, al-Jâmi’, XI, 146; al-Qudâî, Musnad al-Shihâb, I, 274

6.    Bukhârî, Nafaqât 1; Muslim, Zuhd 41-42

7.    Muslim, Fadâil 51; Abû Dâwûd, Adab 1; Dârimî, Muqaddimah 10

8.    Muslim, Fadâil 63; Ahmad ibn Hanbal, al-Musnad, III, 112; Ibn Hibbân, al-Sahîh, XV, 400; al-Bayhaqî, al-Sunan al-Kubrâ, II, 263

9.    Bukhârî, Azan 65; Muslim, Salât 191; Abû Dâwûd, Salât 123; Tirmidhî, Salât 159; Nasâî, Imamah 35; Ibn Mâjah, Iqamah 49; Ahmad ibn Hanbal, al-Musnad, III, 109

10.Muslim, Îmân 346; Ahmad ibn Hanbal, al-Musnad, V, 127; Ibn Hibbân, al-Sahîh, XVI, 217

11.Bukhârî, Riqâq 26; Muslim, Fadâil 17

12.Bukhârî, Janâiz 50; Muslim, Janâiz 81

13.Muslim, Jihad 104; Abu Yaia, al-Musnad, XI, 35; al-Bayhaqi, al-Sunan al-Kubra, III, 352; al-Tabarani, al-Mu’jam al-Awsat, III, 223

14.Bukhârî, Anbiyâ 54; Muslim, Jihâd 104; Ibn Mâjah, Fitan 33; Ibn Hibban, al-Sahîh, III, 254

15.Bukhârî, Janâiz 23; Muslim, Munafiqun 4; Abû Dâwûd, Janâiz 1; Nasâî, Janâiz 40; Ahmad ibn Hanbal, al-Musnad II, 18

16.Bukhârî, Imân 22; Muslim, Aymân 40; Abû Dâwûd, Adab 124; Tirmidhî, Birr 29; Ahmad ibn Hanbal, al-Musnad, V, 58, 161

17.Bukhârî, Salât 72; Muslim, Janâiz 71; Abû Dâwûd, Janâiz 57; Ibn Mâjah, Janâiz 32; Ahmad ibn Hanbal, al-Musnad, II, 353, 388

18.Ibn Hagar al-’Asqalâni, al-Îsâbah fi tamyîz al-sahâbah, II, 598-601; Ibn Abdilbarr, al-İstî’âb fî ma’rifatil-ashâb, II, 542-546

19.Tirmidhî, Birr 29; Ibn Mâjah, Adab 10; Ahmad b. Hanbal, al-Musnad, I, 7; al-Tabarânî, al-Mu’jam al-Awsat, IX, 124; Abû Ya’lâ, al-Musnad, I, 94

20.Bukhârî, Itk 17; Muslim, Alfaz 13,15; Abû Dâwûd, Adab 75; Ahmad b. Hanbal, al-Musnad, II, 316, 423

21.Nasâî, Jihâd 6; Ahmad ibn Hanbal, al-Musnad, III, 429; Ibn Mâjah, ]ihâd 12; al-Qudâî, Musnad alShihâb, 1,102; al-Daylami, al-Firdaws, II, 116

22.Camels like beautiful voices and singing. The herdsmen for the camels sing to race the camels

23.Bukhârî Adab 95; Ahmad ibn Hanbal, al-Musnad, III, 117

24.Bukhârî, Zabâih 25

25.Abû Dâwûd, Jihâd 47; Ibn Khuzaymah, al-Sahîh, IV, 143

26.Bukhârî, Anbiyâ 54; Muslim, Salâm 151,154; Birr 133; Nasâî, Kusuf 14

27.Bukhari, Adah 28; Muslim, Birr 140; Abu Dawud, Adah 123; Ibn Majah, Adah 4; Ahmad ibn Hanbal, al-Musnad, II, 85,160, 259

28.Ibn Majah, At’imah 58 ; al-Tabarani, al-Mu’jam al-Awsat, IV, 54

29.Nasâî, Adab al-qadâ 21: Abû Dâwûd, Jihâd 85

30.Muslim, Aymân 36-38

31.Nasâî, al-Sunan al-Kubrâ, VI, 382; al-Bayhaqî, al-Sunan al-Kubrâ, IX, 118; al-Rabi’ ibn Habîb, Musnad al Rabi’, I, 170; Tahâwî, Shark Ma’ânî al-Âthâr, III, 325

32.Ibn Hagar al-’Asqalânî, al-Isâbah, IV, 538

33.Bukhârî, Tibb 55; Muslim, Selam 43; Abû Dâwûd, Diyat 6; Ibn Mâjah, Tibb 45; Dârimî, Muqaddimah 11; Ahmad ibn Hanbal, al-Musnad, II, 451

34.Muslim, Fadâil 57; Ahmad ibn Hanbal, al-Musnad, III, 107, 259; Ibn Hibbân, al-Sahîh, X, 354; Ibn Khuzaymah, al-Sahîh, IV, 70

35.Bukhârî, Îmân 16; Muslim, Îmân 57-59; Abû Dâwûd, Sunnah 14; Tirmidhî, Îmân 7; Nasâî, Îmân 16; Ibn Mâjah, Zuhd 17; Muwatta, Husn al-Khuluq 10; Ahmad ibn Hanbal, al-Musnad, II, 56,147

Hopelessness

Muslims in the last few centuries have diseased with despair and hopelessness. Indeed, when this disease infected someone, that person losses his mobility, enthusiasm to work, desire for struggle for and against anything. Muslims are waiting hopelessly with doing nothing and they are expecting miserable and tragic ends. Fortunately, there is a great cure in the advice of Qur’an which is “Despair not of the Mercy of Allah!”[2]

Actually, there are clear evidences and signs that Islam has the capacity to develop spiritually and materially. Firstly, the history of Islam showed us that accept from last two or three century, Islam had always been dominant. If we consider and believe and practice the truths of Qur’an and hopefully use it as a guide Islamic civilization will rise again. We know that prophet Abraham did not loss his hope till last moment, and prophet Joseph was expecting salvation hopefully from Merciful one. Allah is examining people bad things as well as good things. We should work hard and should not despair from the Mercy of Allah.

Secondly, throughout fourteen centuries of Islam any historical account or record did not show that there is no one who believed in Islamic truths, by understanding and finding its evidences, who changed his belief with any other religion. Additionally to this, many reports and records showing and clearly explain us that those who accepted Islam after searching other religions, say that Islam and Qur’an are the most logical and truthful belief among others. There are many people who did not like Islam and Muslims before their search. After their search and reading Qur’an they accepted Islam by finding it logical truthful and true guide both in this world and here after. To be clear, Qur’an is always mentioning to use of logic and finds ways to man’s problems by showing specific examples. Islamic scientists of eight or nine centuries before could produce many works and inventions by inspiring from Qur’an which were acceptable and recognized even centuries later, even some of the still are. We have to be hopeful that hundreds of thousands will accept Islam by searching its truths, and understanding them.

Fourthly, in this century of knowledge, science and technology people are more aware of the things around them. They consider the source of knowledge and its truthfulness. They need clear and logical explanations for their material and spiritual needs. However, current technology, science and physiology cannot respond their needs. For example, great world wars, increasing number of damages in the social life in terms of ethic, personal relations and suicide levels. Today people are despaired and they need to find true path and religion. On the other hand, Qur’an and Islam is offering humanity both spiritual happiness and great material growth. For instance, the age of prophet (pbuh) and first four or five century of Islam and its products were recorded as the greatest examples.

Fifthly, there were some other obstacles which are now likely come to an end by new developments and under better understanding. For example, spatially until 19^th century, the Europeans’ ignorance, their barbarity at that time, and their bigotry in their religion were great obstacles. But they have been changing and begun to disperse with the virtues of knowledge and civilization. Another obstacle which is removed from the social life of Europe that the domination and arbitrary power of the clergy and religious leaders, and the fact that the Europeans obeyed and followed them blindly. The emergence among mankind of the idea of freedom, and the desire to search for the truth are becoming cures for these obstacles. Moreover, after the foundation of the Islamic states in the 19^thcentury, the despotism that was with us, and our degeneracy that arose from opposing Islamic life style, Shari ‘a, were obstacles for Islamic states. Indeed, current developments and uprisings against dictators and tyrants in the Middle Eastern Islamic states are the signs of this despotic era.[3] Lastly, “since certain matters of modern science were imagined to oppose and be contrary to the outer meanings of the truths of Islam, it prevented, to some extent, their prevailing in the past. Scientists and philosophers opposed Islam because they did not know the truth and, for example, imagined the two angels composed of spirit called Thawr and Hut, who are charged through a Divine command to oversee the globe of the earth, to be a great corporeal ox and fish. There are hundreds of examples like this one. After learning the truth, even the most opinionated philosopher is compelled to submit to it. In the treatise called the Miraculousness of the Qur’an,[4] the Risale-i Nur points out flashes of the Qur’an’s miraculousness that lie beneath each of all the verses that science attacks, and it sets forth clearly the elevated truths, which the hand of science cannot reach, in those sentences and phrases of the Holy Qur’an that the scientists suppose to be points of criticism; it compels even the most obstinate philosopher to submit. It is clear and self-evident, anyone who wishes may look.”[5]

Finally, famous European scholars and philosophers and politicians such as George Bernard Shaw, Michael Hart, Sarajin Naidu, Tomas Carlyle, Mahatma Gandhi, Lamar Tine, Edward Gibbon, Prof. Hurgronje, and many others confirmed that Islam’s trueness, Qur’ans perfection and Prophet Muhammad’s great character. For example, “A famous European of the last century who was also a scholar and philosopher, Prince Bismarck, said: “I have studied all the revealed books, but since they are corrupted, I have been unable to find the true wisdom I was searching for, for the happiness of mankind. Then I saw that the Qur’an of Muhammad was far superior to all the other Books. I found wisdom in all its words.”[6]

As a conclusion, all the trust mentioned above certainly telling us that Islam is the master of all perfection.  It has been furnished with a real civilization and positive, true sciences. Qur’an is the real mater of civilization, industry, the source and means of development. Islam puts in order of social and personal life by teaching men exalted aims, and causing them to strive on that way, excites exalted emotions, being furnished with true awakening, the eagerness of competition, the tendency towards renewal and predisposition for civilization, consists of the freedom which is accordance with the Shari‘a and it is shattering despotism, destroying jealousy, envy, malice and rivalry, ppressing and being arrogant towards the unfortunate.In the old times, the domination of Islam was based on sword. However, today and in the future through the strength of Islam, the virtues of civilization will prevail, the face of the earth cleansed of filth, and universal peace be secured.[7] Hopefully, “If we were to display through our actions the perfections of the morality of Islam and the truths of belief, without doubt the followers of other religions would enter Islam in whole communities;some entire regions and states, even, would take refuge in Islam.”[8]

[1] Bediüzzaman Said Nursi, Demoascus sermon (tr.Şürkran Vahide) p.26

[2] Qur’an, 39 (Al-Zumar), 52

[3] Nursi, 32

[4] Bediüzzaman Said nursi, Words, 25^th word.

[5] Nursi, 34

[6] Ibid, 35

[7] Ibid, 37

[8] Ibid, 29