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

by Dr. `Isa al-Mani` al-Humayri

He added the basmalah at the beginning of the tashahhud. He also added to the talbia, “labbaika wa sa’daika wal khayru bi yadayka wal raghba’u ilayika wal `amalu” This is mentioned in Bukhari, Muslim, et al.
These are some of the developments instituted by the Prophet’s Companions, the scholars, and the honorable members of his nation, which did not exist during the time of the Prophet, and which they deemed good. Are they, then, misguided and guilty of bad innovation?
As for the claim that there is no such thing in religion as good innovation, here are some sayings of the brilliant scholars of Islam belying this claim.

Read more

From cradle to the grave, in an approximately sixty years of life, we have thousands or maybe millions of interactions with other people in the society. And the interactions have some standards. In this concept Allah taught us the best formula through Quran and through with the last prophet Muhammad (PBUH). Hilm and Musamaha (clemency and tolerance) are the two most important traits of the righteous believers who have taken on the character of the Prophet.

The Messenger of Allah once said to Ashajj of the sons of Abdulqays: “You possess two traits which are most beloved to Allah: hilm (mildness of nature) and being careful in one’s actions.” (Muslim, Iman, 25, 26)

As it is pointed out with the verse, hilm must be at the centre of our behaviour. We have interactions with our family, friends and even with the people from all around the world. Constructing a peaceful world without any crime or problem can only be possible with the talismans coming in the hands of Prophets. And their guidance even the real examples of what they lived in their lives. We will understand deeply with the following verse “It is a mercy from Allah that you were gentle with them. If you had been rough or hard of heart, they would have scattered from around you. So pardon them and ask forgiveness for them, and consult with them about the matter. Then when you have reached a firm decision, put your trust in Allah. Allah loves those who put their trust in Him.” (Al Imran, 3:159)

The teacher of all mankind, Muhammad (PBUH) even forgave the one who killed his beloved uncle Hamza ibn ‘Abdul-Muttalib that later on this person repent sincerely and became a Sahabi and devoted his life for Islam. This shows that constant hostility, hatred and grudge is not the solution to set a perfect harmony in the social life.

Luqman Hakim says: “O my son! Three things can be known only by three other things: Hilm at the point of anger; bravery on the battlefield; and brotherhood in times of need”. Of course, like with all other virtuous traits, clemency and tolerance (Hilm and musamaha) have their measure and midway. To yield oppression out of clemency and to show tolerance for the infringement of Allah’s laws is never a correct stance to take. Such behaviour is docility or complaisance and is wrong because it encourages evil people even more and leads them to become more prone to carry out their desires freely without fear.

Allah shows us how to limit our behaviour or our characteristic features and even our emotion or feelings through our religion of Islam for Islam prohibits excess (ifrat) and also deficiency (tafrit) and enjoins the middle way (wasat).

Imam Bediuzzaman Said Nursi states that “Also, the most comfortable, beneficial, and the shortest and safest way in human morality and conduct is the way of the straight path and moderation. For example, if the power of reason deviates from the wisdom of the middle way and the easy, beneficial straight path, it falls into either excess and a pernicious wiliness, or deficiency and a calamitous stupidity, and is prey to all sorts of difficulties on their lengthy paths. And if the power of anger does not follow the path of courage, which is the middle way, it descends either into excess and a most injurious, oppressive fury and arrogance, or into deficiency and an abased, painful cowardice and timidity, and as the penalty for the error of deviating from the straight path, suffers continuous torments of the conscience. And if the power of animal appetites strays from the safe middle way of chastity, it falls either into excess and a calamitous, shameful debauchery and immorality, or into deficiency and frigidity, that is, an inability to experience pleasure, and suffers the torments of that spiritual sickness. Thus, like these, in personal life and social life, in all their ways, the direct path is the easiest, shortest, and most beneficial. And ways other than the straight path are full of troubles, and are lengthy and harmful. That is to say, just as ‘Guide us to the straight path,’ is a comprehensive supplication and wide-reaching worship, so it indicates a proof of Divine unity, instruction in wisdom, and moral training.” (15th Ray/ from the Rays Book/ from the Risale-i Nur Collection)

May Allah help us to keep the balance in all our interactions with all humanity starting from the closest circle! May Allah help us to live on the path of Sunnah of the Prophet!

“And fear tumult or oppression which affected not in particular (only) those of you who do wrong and know that Allah is strict in punishment.” (Anfal, 8:25)That is, beware of the calamity or disaster which when it occurs is not restricted to Wrong doers but strikes the innocent as well. The meaning of the above verse is as follows: this world is a field of trial and examination, and a place of striving where man is accountable for his actions. Accountability and examination require that reality remains veiled so that through competition and striving the Abu Bakrs may rise to the highest of the high (ala-yi illin)and the Abu Jahls may enter among the lowest of the low (asfala safilin). If the innocent remained untouched by such disasters, the Abu Jahls would submit to truths just like the Abu Bakrs, and the door of spiritual and moral progress through striving would be closed and the mystery of accountability spoiled.” (14th Word/ Words Book/ from the Risale-i Nur Collection)

As the ayah suggests this world is nothing but a test and the happenings appear us to be ugly such as diseases or calamities are the requirements of this test. “Certainly, We shall test you with something of fear and hunger, some loss of wealth, lives and fruits (of your toil), but give glad tidings to (As-Sabirin) those who patiently persevere.” (Baqara, 2:155)

Our Prophet Muhammad (saw) says: “No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, except that Allah expiates some of his previous sins for that.”(Muslim) So through some kind of sufferings, Allah (SWT) warns His servants as well as preventing them from conceit and arrogance. Likewise; Allah gives warnings to us through sufferings in order to prevent us from making mistakes and committing sins for Allah is the merciful and He wants us to repent from what sin we may be committing. Also, Allah through afflictions wants to save us from the torments of hell. If a believer keeps his patience in time of afflictions, he will receive forgiveness of his Lord and get rid of his sins which will help us attain the hereafter. Through diseases and afflictions, we come to appreciate the value of the bounties; good health and comfortable living conditions which we never appreciated before because of our arrogance though they were sent to us as gifts from the treasure of eternal mercy of our Lord. We as mankind have the worst habit ever like appreciating the value of the bounties we have when we are about to lose them. So, diseases and afflictions make us become aware of the precious bounties we have been blessed with. Also, things are known through their opposites. For instance, if there were no cold, heat could not be comprehended and if there happen to be no hunger, man would never apprehend the pleasure of food and eating.

By means of hardships and afflictions Allah (SWT) prevents us from conceit and arrogance. A man forgetting the existence of Allah and his responsibilities as a servant and just lives for this ephemeral world and ignoring the death, he considers his mortal life as the everlasting. But when death comes, he has nothing in his hands to take with him to the hereafter. However, through the disasters and calamities, man comprehends how much impotent he is even against a germ, remembers his debt of gratitude to the All-Compassionate Allah, the only One who protects him from all the dangers and the only One who can save him from all his troubles.

Allah (SWT) increases the reward (thawab) of His servants through the diseases or the afflictions. Sometimes, one hour illness equals to one day’s worship for patients. The distress of a few years-illness and affliction may bring about million years’ weal and happiness of the eternal life. Because there are two types of worship: One is the worship done by the prayer, supplication and etc; the other one is like calamities and the illnesses. By means of these, man realizes his impotence and performs a sincere worship and supplication taking his refuge in his All-Compassionate Lord. (The 25th Flash for the Sick/ Flashes Book/ from the Risale-i Nur Collection)

Narrated Abu Huraira:

Allah’s Apostle said, “While a man was going on a way, he saw a thorny branch and removed it from the way and Allah became pleased by his action and forgave him for that.” Then the Prophet said, “Five are martyrs: One who dies of plague, one who dies of an abdominal disease, one who dies of drowning, one who is buried alive (and) dies and one who is killed in Allah’s cause.” (The Prophet further said, “If the people knew the reward for pronouncing the Adhan and for standing in the first row (in the congregational prayer) and found no other way to get it except by drawing lots they would do so, and if they knew the reward of offering the Zuhr prayer early (in its stated time), they would race for it and they knew the reward for ‘Isha’ and Fajr prayers in congregation, they would attend them even if they were to crawl’) (Bukhari, Book 1, Vol. 11, Hadith 624)

Narrated Abu Huraira:

Allah’s Apostle said, “Five are regarded as martyrs: They are those who die because of plague, abdominal disease, drowning or a falling building etc., and the martyrs in Allah’s Cause.” (Bukhari, Book 4, Vol, 52, Hadith 82) Allah gives the rank of martyrdom to His servants who die because of an incurable illness.

Moreover, Allah gives diseases and sufferings to His servants in order to bring them closer to Himself. Let’s think about ourselves, under sufferings and difficulties, we seek help and strength for our impotence and despair in Allah. We take refuge in His eternal mercy and the infinite might of our Lord and we find the everlasting compassion we need, even the most misguided ones seek refuge in God when the hardship comes. So definitely hardships help mankind to get closer to God.

“In everything, even the things which appear to be the ugliest, there is an aspect of true beauty. Yes, everything in the universe, every event, is either in itself beautiful, which is called ‘essential beauty,’ (Husn-u Bizzat) or it is beautiful in regard to its results, which is called ‘relative beauty.’ (Husn-u Bilgayr) There are certain events which are apparently ugly and confused, but beneath that apparent veil, there are most shining instances of beauty and order. Beneath the veil of stormy rains and muddy soil in the season of spring are hidden the smiles of innumerable beautiful flowers and well-ordered plants. And behind the veils of the harsh destruction and mournful separations of autumn is the discharge from the duties of their lives of the amiable small animals, the friends of the coy flowers, so as to preserve them from the blows and torments of winter events, which are manifestations of Divine might and glory, and under the veil of which the way is paved for the new and beautiful spring. Beneath the veil of events like storms, earthquakes, and plague, is the unfolding of numerous hidden immaterial flowers. The seeds of many potentialities which have not developed sprout and grow beautiful on account of events which are apparently ugly. As though general upheavals and universal change are all immaterial rain. But because man is both enamoured of the apparent and is self-centred, he considers only the externals and pronounces them ugly. Since he is self-centred, he reasons according to the result which looks to himself and judges it to be ugly. Whereas, if, of their aims one looks to man, thousands look to their Maker’s Names.

For example, man reckons to be harmful and meaningless thorny plants and trees, which are among the great miracles of the Creator’s power, whereas they are the well-equipped heroes of the grasses and trees. And for example, hawks harrying sparrows is apparently incompatible with mercy, but through this harrying, the sparrow’s abilities unfold. And for example, he considers the snow to be very cold and uninviting, but under that chilly, unpleasing veil there are aims so warm and results so sweet they defy description. Also, since man is self-centred and worships the apparent and therefore judges everything according to the face that looks to him, he supposes to contrary to good manners many things that are perfectly polite and correct. For example, in man’s view, the discussion of his sexual organ is shameful. But this veil of shame is in the face which looks to man. Whereas the faces that look to creation, art, and its aims and purposes are veils which if considered with the eye of wisdom, are perfectly correct. Shame does not touch them at all. Thus, certain expressions of the All-Wise Qur’an, the source of politeness and right conduct, are in accordance with these faces and veils.

Beneath the apparent faces of creatures and events which seem to us to be ugly, are extremely fine, wise art and beautiful faces looking to their creation, which look to their Maker; so too there are numerous beautiful veils which conceal their wisdom, and moreover, great numbers of apparent instances of disorder and confusion which are most regular sacred writing.” (18th Word/ Words Book/ from the Risale-i Nur Collection)

Western civilization is one of them. Although it has improved in many aspects of life, there is some lack of balance at some points. It gives justice, freedom, or protection to some extend to its people. But it lacks the wisdom in many issues. Inheritance issue is one of them.

The western civilization opposes the following verse of the Qur’an:

“And for the man a portion equal of that of two women,” (Nisaa, 4:11)

And it thinks this is injustice. However, this is pure justice and actually pure mercy for the women.

When a parent dies the children get certain amounts of the inheritance. So if there are one brother and one sister, the brother gets the portion of that of his sister. This is point the west opposes.

Mostly a man marries a woman and takes the responsibility of the maintenance of the family. He works for the sustenance of his wife and children. This is same in the absolute majority of the societies in the world.

To get half of his brother’s due is a great mercy for the girl. With a delicate nature a girl needs love and compassion from her parents and her brother. She needs to be protected and not to be behaved ill-mannered. If she would take the half of the wealth of the family from inheritance, her father and brother would not show the mercy and love that she needs a lot. The father, with an anxiety and anger, would look at her as a child who takes half of the family’s wealth to a stranger when she gets married. And her brother would be jealous and think of her as a rival whom he cannot show pity and protection.

On the other hand, if she would take half of her brother’s due, she would gain an indispensable compassion, protection and love of her family even after she gets married and goes away.

Moreover, when a girl gets married, her husband brings some wealth from his family. This closes the gap between her and her brother. And her brother actually marries a woman and takes his wealth to his new family. And his wife brings some from her family. So this, at the end of the day, causes no loss but preserves family ties strongly.

The girl, who has a delicate and weak nature, is seemingly deprived of a small part, but instead she gains an infinite wealth in the form of the compassion and kindness of her family members.

To give a girl more than her due of inheritance, which means you are being more merciful than the Divine Mercy, is a great fault. Actually, at the present time of greed, this seeming mercy towards the girl opens ways to merciless treatments, rivalries, and wickedness. That seeming mercy turns to be a real heartlessness. Cruel inheritance disputes and results of them prove this.

Western civilization causes an injustice by giving the girl more than her due, but, on the other hand, it causes more injustice by not giving the mother of her due.

“And to the mother a sixth,” (Nisaa, 4:11)

The mother of someone who dies has a share from the inheritance as the wife and the children do. But the western civilization deprives the mother from her due. The mother can get from the inheritance if the deceased has no wife and children.

A mother is the most merciful of the man. She raises her children with much care. She sacrifices herself, her life, and her comfort for her children. She is the hero of mercy. Her compassion is a gleam from the great mercy of the Creator. We can even observe this sacrifice of mothers on a timid hen, which is the simplest and lowest level of motherhood. It courageously attacks a dog to protect her chicks. The compassion of mothers is a most worthy of respect and reverence.

Therefore, to deprive a mother from the property of her child is a terrible injustice, a dire lack of respect, and ingratitude for the bounties.

So the present day civilization thinks that they have real mercy and justice. And they claim to love humanity more than anyone. Although today they do not understand the real justice and mercy of the Qur’anic decrees, some people will understand it inshaallah.

Like on this issue of inheritance, all Qur’anic rulings confirm the decree,

“And we have not sent you, (O Muhammad), but as mercy to all the worlds.” (Anbiyaa, 21:107)

The depiction above is a painting of French artist Henri Regnault titled ‘Execution sangs Jugement sous les rois maures (Execution without Trial under Moorish Kings)’. The Muslim historian author Salah Eddin Al Djazairi has put this painting on the cover of his book The Myth of Muslim Barbarism and its Aims. Right along the book you could read a variety of depictions of Muslims perpetrating such horrible or disgusting acts taken from the art works of the Middle Ages or Enlightenment Europeans.

Djazairi briefs his readers how image of Muslims and Islam is presented systematically as ugly, cruel, oppressor, murderer, ignorant, merciless, warrior, enemy of art, science and thought in chronicles, travel memories, history books and paintings of Europeans since the first confrontations of the Europeans with Muslims. Djazairi calls this distortion and biased portrayals of Muslims as ‘the manufacture of Muslim beast’. That image as explained in the book is a manufacture and its production is done through the use of exaggeration, distortion and propaganda methods. The Oriental Studies departments of universities also back up these slandering, demonizing and hate mongering about Muslims with their biased academic works.

This manufacturing of Muslim beast is going on today through taking advantage of media and movie industry with an unprecedented level. From the beginning, the West needed an ‘other’ to define itself by contrasting itself to ‘the other’ to which it will attach all negative attributes and images. By that way, it tries to prove that it is not what its enemy is, and it is what his enemy is not. For 1400 year, that ‘the other’ has been Muslims. Oblivious to reality, the West has defined the Islam and Muslims according to its fantasies, anxiety and horror and reflected into its artistic, academic and popular cultural accordingly.

The Myth of Muslim Barbarism and its Aims, Salah Eddin Al Djazairi, 372 p. Bayt Al Hikma Press

One may contend that ‘this issue is not so important for us and we should not engage ourselves more with these fantasies and hallucinations of the West. We should not be manipulated by questions such as ‘how should we engage with Islamophobia?’ or ‘how should we prevent anti-Islamism in the West?’ We have lots of works that we need to accomplish.’ I wish it was so simple. However, major attacks, genocides and huge tragedies followed that demonizing and blackening Muslims most of the time. The argumentation is quite simple; ‘if the Muslims are evil and devil, then let’s get rid of them!’

And they do not stay theoretical. Just look at the last two decades in which Muslims get involved with major tragedies. People just ignore and shrug the pains of Muslims because in deep inside they think ‘actually, they deserve it’. This is because of the propaganda that they are exposed from every kind of source since their childhood.

Djazairi has put another picture next to Regnault’s picture. Tens of coffins are seen in the picture. These are the coffins that were prepared for Bosniak Muslims who were massacred in and around the town of Srebrenica. Almost 8000 men had been slaughtered and put in mass graves in Srebrenica. During whole this war more than 200 thousand people were murdered before the eyes of all civilized world. They did not prevent it to happen because they thought it ought to happen. Other than the Bosnia massacres several other wars, clashes and invasions in which thousands of Muslims lost their lives took place either directly by the Western forces or their support or by overlooking. Who could claim that they did not think that the Muslims deserve to what happens to them?

For those who do not have a thorough knowledge about Islamophobia and anti-Islamism in the West, Djazairi’s book will give you a comprehensive account of historical and socio-political reasons behind the subject matter and its disastrous results for Muslims.

According to the imam Said Nursi this second side of Europe has two assertions by claiming that “Mankind’s happiness is with these two!” the first one is a diseased and misguided philosophy and the other is a harmful and corrupt civilization.[2] Actually these two gifts caused many disasters for Europe such as first WW, racism, second WW, increases in psychological problems in social life, increase in the atheism and many other things.

Firstly, after the French Revolution the idea of nationalism started to rise in Europe. The industrial revolution made it stronger. The race (competition) between European countries increased intermesh of imperialism and nationalism. Indeed, the real tension among European states started with the political union and economic growth of Germany after 1870. This trend reached to destructive levels, because the European principles are based on the force, negative nationalism, and racism. As a result of this understanding the imperialism, militarism, and the alliances among European states against other groups ended with the WWI and soon after it caused WWII the largest mass killings of Mans history and the losses of hole the modern gains destroyed. In brief, the lectures which are taken from corrupted European ideologies and Greco Roman philosophy caused this level of terror and wildness.

Secondly, the goal which is given by the second Europe to the people is self-interest. This results in atheist, arrogant, cruel, and self-seeking person.  Only god for him is his benefits and interests and he can resists against trusting stubbornly. He looks for his interests in any case.  Even he looks after any issues to reach only his desires. This results of the self-cantered life the ethical values can be easily violated for the sake of the egoism. Additionally to this the social relations starts to be based on self-interests. Even many of them, to protect their benefits, may open a case to their best friend. The students of the second Europe has been facing with these and many other problems.

Clearly, many people may claim that there is no the Europe as you said. Many researches, data and documents on loses of lives in the last century, increase in psychological problems suicide levels (world’s highest levels) [3] in the last forty years. Indeed, the increase in the extravagancy, decline in the ethical values based on, spatially with the economic decline, might destroy the European civilization. Imam Nursi said that this second Europe wild end because of its cruel, Egoist, self-cantered, lust – sensual – malignant souls and nature.

All in all, “It should not be misunderstood; Europe is two. One is that which, benefiting from the religion of Jesus and Islamic civilization, serves human social life and justice through its scientific and technological inventions, the other is that which is based on naturalistic and materialistic philosophy and, supposing the evils of civilization to be virtues, has driven mankind to vice and misguidance.”[4]

[1] Bediüzzaman Said Nursi, The Flashes (trans. by, Shukran Vahide) (Istanbul:Sözler Publication), 160

[2] Bediüzzaman Said Nursi, The Gleams (trans. by, Hüseyin akarsu) (New Jersey: Tugra books), 162

[3]Suicide prevention, Article online, available from http://www.who.int/mental_health/prevention/suicide/suicideprevent/en/ (27.01.2012)

[4] Bediüzzaman Said Nursi, The Gleams (trans. by, Hüseyin akarsu)(New Jersey: Tugra books),162

“Say, [O Muhammad], “If you should love Allah, then follow me,” (Al Im’ran 3:31)

When we talk about the sunnah, common people suppose they are nafilah (voluntary acts of worship) or some traditions in regards to manners. However, the sunnah of Prophet Muhammad (PBUH) is complete and comprises the fardh (obligatory), first of all, and vajeeb (necessary), then the mustahab (desired, approved) sunnahs in worships and daily traditions.

It is not something true that we only think of the mustahab sunnahs of worships and daily traditions when we talk about our Prophet’s sunnah.

Because, in that case, people only remember the sunnahs of worships and traditions when there is a speech or an article on sunnah saniyya.

But the most important ones of sunnah are the fardh and abstaining from haram (forbidden). Imam Said Nursi expresses this as follows:

“It is compulsory to follow fardh and vajeeb parts of sunnah. And about the mustahab sunnah of worships, although it is not a sin to give up them, it would be a great loss. (The Letters)

At this point we can write down some of the most important sunnah in our daily life as follows:

1. to rightly perform the 5 times prayer and with jamaah (in congregation)
2. to abstain from every kind of sin (small or grave sins) and haram
3. to endeavour to live practicing the morality of our Prophet [here many sunnahs can be counted]
4. to command the goodness, to warn against bad
5. to abstain from haram (illicit) food; to look for halal
6. to perform the voluntary prayers like “tahajjud, duha, awwabin”
7. to say “bismillah” (in the Name of Allah) before starting a good work
8. to have wuduu (ablution) all the time
9. to give salam (greeting) to the people we meet
10. to learn and recite the prayers that our Prophet used to recite before sleeping, after waking up, and during other daily works
11. to practice the sunnahs which are called adab (good manners) while eating, sleeping, meeting people, shopping and the like

In order to feel Allah with us all the time and to feel that He watches us at any time, we need to have a strong belief. The sign of feeling that we are in the presence of Allah   is to abstain from the sins, to perform good deeds that will please Allah and perform our actions just for the sake of Allah. This is just possible to struggle to increase our iman (faith) to high level called “iman al-tahqiqi”.

It is obligatory for every Muslim to increase his faith to tahqiqi level

It is essential and fardh (obligatory) for every Muslim to increase his iman. Faith has levels and it is not enough just to say “I believe” to achieve the high level of iman. What has concerned the companions (sahabas) of the Prophet Muhammad (PBUH) and the scholars is the difficulty to keep iman fresh till the end of life.

There are two types of faith according to the scholars. One type is imitative (taqlidi) while the other is verified (tahqiqi).

Imitative faith (iman al-taqlidi) is the faith which a person has just through the people around him without any proofs.

Since a person having imitative belief doesn’t have any investigation and Islamic studies to acquire certain knowledge about faith he just believes in the way that he observes in the people around him. This kind of belief is weak and shakeable in the face of doubts and misgivings of disbelief, because it doesn’t stand on any proofs and knowledge.

However, tahqiqi iman which is the “certain, verified faith” means believing in Allah   as strong as seeing Him. This kind of belief is obtained as a result of acquiring certain knowledge of all the questions related to belief through close investigation and Islamic studies. Since “verified belief” has the answers of all questions of doubt and disbelief, it is too strong, firm and unshakable.

Ulama (scholars) are in consensus that even though it is valid to have an imitative faith, it is fardh for very Muslim to raise their faith to the ‘certain, verified belief’ from imitative level. (Aliyy-ul Qari, Commentary of Fiqh-i Akbar)

How can we achieve tahqiqi iman?

This kind of belief is obtained as a result of acquiring certain knowledge of all the questions related to belief through close investigation and Islamic studies. Since “verified belief” has the answers of all questions of doubt and disbelief, it is so strong, firm and unshakable.

In order to achieve tahqiqi iman we should;

1. Realize and comprehend how much we need tahqiqi iman for the pleasure of both this world and the hereafter.

2. Ponder on death to realize that the only assurance to pass away with iman is having a “tahqiqi iman” in this world. Because scholars state that devil may give doubts to the mind of the person who is about to die. However, if he has “tahqiqi iman”, it is not possible for devil to harm and remove his iman. Because, tahqiqi iman does not exist just in the mind of a believer, on the contrary it expands, surrounds the heart, the soul and nearly all the senses and feelings that nothing can damage it.

3. Implement what iman requires, in other words perform the obligatory actions and abstain the major sins.

4. Recite the holy book Quran and try to comprehend its divine message; because Quran is full of proves and lessons that strengthen iman. All iman facts, the purpose of the creation, why Allah   charged the prophets, what the duties of the angels are, and what the truth of the hereafter is and so on are explained in a persuasive manner in the Quran.

5. Read and benefit Qur’anic commentaries to comprehend Qur’anic verses regarding belief.

6. Reflect upon the creatures, in other words the unique works of art of Allah   surrounding us in order to ponder on the iman lessons that we get through the holy Quran and the interpretations.

We should reflect upon the attributes and the names of Allah   that are manifested on the creatures and make a habit of reflecting. (tafakkur)

7. In order to achieve all these aforementioned aims, we need to be sincere, because sincerity is the most generous means that will carry you toward your goal.

Following the Sunnah Path

The Sunnah of the Prophet Muhammad (PBUH) makes you feel that you are constantly in the presence of Allah. Because following the Sunnah directly reminds us of the personality of the Prophet. That remembrance leads into the feeling that you are always seen by Allah. When one follows the Prophet even in dealings of the least significance and in the practices of daily life such as eating, drinking or sleeping, such ordinary transactions and natural acts become meritorious acts of worship and actions of the Shari’a. This is because a person who follows the Prophet even in such everyday actions thinks that those good manners of conduct to be among the deeds commended by the Shari’a. Through this recollection, their hearts turn to Almighty Allah, the Legislator of the Sharia. This gives some sort of spiritual satisfaction and sense of worship.

As Imam Said Nursi pointed out above, to follow the Sunnah even in the least significance transactions proves our love for Allah in accordance with the verse,

“Say; If you love Allah, then follow me, Allah will love you and forgive you your faults, and Allah is Forgiving, Merciful. (Al Imran, 3:31)”

And it makes us gain the state of ihsan. For example, when a merchant observes the principles of the Sunnah while doing his commercial transactions he will remember the Prophet Muhammad (PBUH) as the doer and instructor of these actions, because he is the owner of the Sahari’a. And from that point he will reach Allah, because it is Allah who controls and sometimes corrects each act and behaviour of the Prophet Muhammad (PBUH) and who is the real owner of the Shari’a. Namely, he will realize who sees and follows him always thinking that it is Allah who demands that business to be done in this way while doing shopping. And the one who considers himself under the constant surveillance of Allah will abstain from deceiving in trade.

When you visit an administrator or a governor you try to be careful not to make a mistake and be respectful to the authority. So in the same way when you consider yourself in the presence of Almighty, All-creating, All-seeing, All-hearing Allah you abstain from making mistakes which are against His pleasure. In that way, you will lead a proper life caring about your actions. If a Muslim applies that principle to all his life he will reach immediately to Allah thanks to that connection and he will understand that Allah sees him even if he does not see Him.

Contemplation

Contemplation leads one to feel his being at Allah’s presence and that leads to sincerity. He gains the sincerity and gets rid of hypocrisy by thinking that Allah is present everywhere, every time and not seeking the pleasure of anyone other than Him considering that it is insolence to do so, gaining the feeling of constantly being in the presence of Allah through the strength of verified belief and the gleams of thought based on observing creatures faithfully.

If a person who tries to earn his children’s livelihood looks at the universe with intention of learning a lesson, he sees that all poor, weak and helpless creatures are given their daily livelihood perfectly. Especially, it is really remarkable that livelihood of those plants which cannot move is provided without bothering them. Of course it is not possible that Allah   forgets feeding the humankind, which is the most honourable of the creatures, while He does not neglect feeding the plants which are inferior to humankind. Of course, Allah   who hears and accepts the prayers that the plants do with their tongue of disposition will hear the prayers that humankind do verbally and with their tongue of disposition. Considering these contemplative processes, that person who is seeking for his livelihood will conclude that the All-Provider and All-Munificent Allah, who guarantees the food of all creatures, will not forget him and leave him without food and He will provide him with his livelihood. Thus; “I should recognize that He always observes me and I should not seek attention and help of anybody other than Him.” That kind of an attitude will result in sincerity which means gaining the pleasure of Allah.

In a nutshell, the way to always feel ourselves in the presence of Allah is with three stages;

• To have a strong belief
• To follow the sunnah path of our Prophet
• Contemplation

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A version of this article appeared on askaquestionto.us

Source: askaquestionto.us