ADDITIONAL TOPICS

Etiquette of Good Manners

Eating with the Right Hand

The noble Prophet ate with his right hand and encouraged the Companions to eat with their right hands. He attempted to teach those unfamiliar with eating manners in simple but inoffensive expressions. He even taught and advised small children without the slightest trace of anger. When the widow Umm Salama married the noble Prophet, she had four children. Umar ibn Abu Salama, one of these children, later conveyed one of the memories of eating with the beloved Prophet: “I was a child brought up in the care of the Messenger of God. While I was eating I ate from around the plate. The Messenger of God told me, ‘Mention the name of God, eat with your right hand, and eat from what is in front of you!’”

As we can see, it is clear that the noble Prophet considered it more suitable to teach children with kindness and not anger.

Eating with the Left Hand

The noble Prophet would never eat with his left hand and did not want others to eat with their left hands. In this regard, he warned those who ate with their left hands in his presence. According to a report by Salama ibn al-Akwa, once a man was eating with his left hand in front of the Messenger of God. The beloved Prophet said, “Eat with your right hand.”

The man replied, “I am not able to do so.”

So the noble Prophet said, “May you never do so.”

According to Salama, the man said this out of arrogance, and from that day on that man never raised his right hand again.

The noble Prophet was a man who taught kindness, who strived to guide others towards kindness, and made many sacrifices to achieve this. He was a Prophet of mercy who avoided cursing even his enemies, but reluctantly cursed when truly necessary (and this was only on a few occasions). In this instance the man acted with arrogance and stubbornness. Although he was capable of eating with his right hand, the man insisted on eating with his left hand. If a person lost his right hand, or his right side was paralyzed, then quite naturally he would use his left hand to eat and there would be no obligation to use the right hand. However, although he had no valid excuse, the individual in question persisted in using his left hand. This behavior of a Muslim towards his Prophet was extremely offensive. We always carry out the demands of our elders saying, “With pleasure.” In fact, we even listen to words of advice (if the person giving the advice is someone we love and respect) and respond as if it were a command. In some cases, a person even listens to the advice of younger people, as wisdom is not just a matter of age.

In this case, ignoring the advice—not of an ordinary person but of a Prophet—was particularly shameful, since he falsely claimed, out of stubbornness and arrogance, that he was unable to eat with his right hand. Acting this way in a gathering was even more disrespectful. He was not chastised, however; in response to the man’s arrogant attitude the noble Prophet displayed his disapproval by saying, “May you never do so.” The noble Prophet was obliged to do something at that moment, so he warned him verbally in the mildest possible manner. Eating with the right hand is the most suitable in terms of human creation. As eating with the left hand was forbidden, it is obvious that this is contrary to the human disposition. Everyone should eat with their right hands, but there are some people who are born left-handed. Those who are born left-handed may be exempt from this prohibition. However, even if a person is born left-handed, by exercising and constantly using the right hand it is possible for these people to succeed in using their right hands. Indeed, left-handed people do only not use their left hands, but occasionally they also use their right hands.

Scholars of the noble Prophet’s tradition agree that it is “unfavorable” to use the left hand to eat when it is possible to use the right hand. In addition, those who eat with their left hand out of stubbornness and to insult religious values, or simply to imitate others and defy Muslims, are committing sin due to their defiance.

At this point, we should remember these words of the famous poet Necip Fazıl:

I gave my entire concentration to my right hand, If it was of no use, I would cut off my left hand.

Purity Is an Important Characteristic

The Islamic faith is based upon the principles of cleanliness. When examining all religions or systems, there has never been one that so emphasized the principles of purity as the Islamic religion. Purity prior to and during worship is important for the worship to be accepted. The condition of cleanliness from physical purity to the purity of the place of worship, from oral hygiene to the cleanliness of clothing, is a demand of the Islamic faith. Purity is praised in the Qur’an in these words:

The mosque that was founded on piety and reverence for God from the very first days (in Madinah) is worthy that you should stand in it for the Prayer. In it are men who love to be purified (of all spiritual and moral blemishes). God loves those who strive to purify themselves. (At-Tawbah 9:108).

In one of the traditions, the Messenger of God said, “Purity is half of faith.” One day, the noble Prophet noticed that one of the Companions was wearing dirty clothes and said, “Could this man not find anything with which to wash his clothes?”

This warning shows that the beloved Prophet conferred great importance on the cleanliness of clothing. Another tradition relates, “A man came to the noble Prophet’s mosque wearing a poor-quality garment. The Messenger of God asked him, ‘Do you have any wealth?’ He replied, ‘God has given me all kinds of wealth.’ So the Messenger of God said, ‘When God grants you wealth, let the signs of His favor and bestowal be apparent on you.’”

One day, a man came in with disheveled hair and beard. The Messenger of God motioned with his hand that he should comb his hair and beard. The man did so and then returned. The Messenger of God said, “Isn’t this better than one of you coming with his head disheveled, as if he were a devil?”

Furthermore, the noble Prophet warned people not to come to gathering places such as mosques with offensive odors like onions or garlic. He never ate onions or garlic and ordered those who did so not to enter the mosque. In one of the traditions narrated by Bukhari, the beloved Prophet said, “Those who eat onion or garlic should not approach our mosque and perform Prayer with us.”

During the period of his caliphate, Umar said in one of his sermons, “O you people! You eat garlic and onion and come to the mosque. I saw that when the Messenger of God found a man with such an offensive odor in the mosque, he would order him to be taken out of the mosque and sent to a distance as far as Al-Baqi graveyard.”

Anyone who studies the commands and rulings regarding purification will undoubtedly recognize the great advantages in terms of health. For example, it is prohibited to use the right hand to clean the private parts after relieving oneself, because the right hand is use for eating. This prohibition prevents the right hand from coming into contact with impurities, an action which is hygienic (prevention against germs). It was reported that the noble Prophet used his right hand to eat and drink, when he was giving or taking something, and he used the left hand in other instances (cleansing of the private parts, etc.). Commanding the ablution for every Prayer, and ordering that those limbs should be washed repeatedly was the means of purifying the exposed parts of the body, the limbs most prone to germs and bacteria. Experts in microbiology confirmed that there can be as many as five million microbes on every square centimeter of exposed skin. It is also a known fact that bacteria multiply rapidly. In order to avoid this, there is no other solution than to wash these limbs repeatedly. Modern medicine recognizes the human skin as the most important organ of the human body. Human skin can also be a sign of certain psychological and physical diseases. The skin of a healthy human in total is approximately two square meters. The numbers of various microbes (both beneficial and harmful) found on human skin is more than any other living creature on earth. Two hundred million of these microbes (in particular the harmful ones) are removed every time we take a bath. However, these harmful microbes reproduce continuously. Therefore, it is necessary to reduce these microbes continuously and on a regular basis. The noble Prophet conveyed the necessity of bathing with these words:

“It is the duty of every Muslim to bathe once a week, washing his head and entire body.”

Islam commands that a Muslim should clean his teeth and remove any remaining food particles from between the teeth. The beloved Prophet said, “There is nothing more disturbing to the two angels assigned to recording the good and bad deeds than to see the person to whom they have been assigned perform the Prayer with leftover food stuck between his teeth.” In addition, cleaning the places where we live, our homes and streets, is extremely important. The noble Prophet said, “God is good and He loves good, He is generous and loves generosity, He is hospitable and loves hospitality, He is clean and loves cleanliness, so clean your courtyards (surroundings).”

What Are the Characteristics of a Good Friend?

Every individual should know how to be a good friend. An individual capable of being a good friend is also capable of acquiring friends. Have you ever asked yourself if you are a good companion or friend? In fact, we can change the question and ask: What are the characteristics of a good friend? Now we will attempt to describe these one by one.

1. Avoid offensive words and criticizing friends unjustly or unnecessarily, as undue criticism will result in your friends disliking you. Benjamin Franklin, the famous statesman and thinker, explained the secret of success in human relationship with these words: “Any fool can criticize, condemn and complain, and most fools do. I will speak ill of no man, and speak all the good I know of everybody.” This was the main secret of his success. If you do not want people to befriend you then criticize them unduly and say offensive words to them.

2. Praise your friends when they do something good without exaggerating or lying. Every human likes praise and compliments. People are the slaves of kindness. In other words, inevitably, when a person shows interest and appreciation, the individual in question will grow closer and want to establish a friendship. In addition, when a person is praised and appreciated, this increases self-confidence and in turn that person strives to do even better.

3. Never be grim or sulky; always be cheerful and have a smiling face, as this is how the noble Prophet was and wanted us to be. A cheerful person spreads joy and comfort to those nearby, attracting others.

4. Display generosity and hospitality. Even a cup of tea with a biscuit or two has paved the way to many friendships. Therefore, as an act of following the beloved Prophet’s morals, always show generosity to others. In the words of the eminent scholar Fethullah Gülen, “Those who display kindness and value their friends would have gained many defenders and supporters against their enemies.”

5. Greet people; never refrain from saying, “Hello, how are you?” A warm hello or a short exchange of greetings enhances friendship. The noble Prophet’s words regarding this topic should be a lesson to all: “May I tell you something which, if you practice it, you will love one another? Spread greetings of peace among yourselves.”

6. Be forgiving; hide the faults of others. Everyone can make mistakes, but forgiving people for these mistakes and faults is extremely important. When defining the good morals of His beloved servants, God revealed,

The God-revering, pious . . . spend . . . both in ease and hardship, ever restraining their rage . . . and pardoning people. God loves (such) people who are devoted to doing good, aware that God is seeing them. (Al Imran 3:134).

A believer, in the perspective of Yunus Emre, should be handless to those who hit, tongueless to those who curse, and heartless to those who hurt our feelings. Indeed, a good friend is one who praises, smiles, shares, forgives, is self-sacrificing and not offensive. An incident between two brothers regarding the devotion necessary in friendship is related in these words:

One of the brothers was married and had many children, and the other was single. At the end of each day, the two brothers shared the profits from their daily earnings equally. One day, the single brother thought to himself, Sharing our goods and profits equally is by no means just; I am alone, I do not need so much money. So every night, he would take a sack of grain to his brother’s house and secretly place it in his storage room. In the meantime, the married brother thought to himself: It is wrong for us to share the produce and profits equally between us: I am married and have children; when I grow old they will care for me, whereas my brother has nobody. So every night he took a sack of grain to his brother’s house and put it secretly in his storeroom. For years, neither of the brothers understood how, but there was no difference in the quantities of grain in either of their storerooms. Then one night, as the brothers were secretly carrying the grain, they bumped into one another. The two men immediately realized what had happened, and leaving their sacks on the ground they embraced one another.

As you can see, this is an excellent example of souls dedicated to brotherhood and friendship, who acknowledge self-sacrifice as a way of life.

Speaking and acting according to the truth is one of the most important aspects of morality. Prophet Muhammad, peace and blessings be upon him, lived a life of truthfulness and may be classified as the symbol of truth. The greatest virtue of all is praising one’s enemy. Here is an example of this:

Abu Sufyan, who was one of the noble Prophet’s most notorious enemies before he accepted Islam, explained the following event:

I was in Damascus accompanying one of the Qurayshi caravans. I went there to trade. This coincided with the ten-year truce agreement made with the Messenger of God. While we were in Jerusalem, Heraclius was there and invited us to his court. We attended; he was sitting with the Roman dignitaries. He summoned us and called a translator. He asked, “Who amongst you is most closely related to the man who claims to be the Prophet of God?”

I replied, “I am more closely related to him than the others.”

Heraclius ordered, “Bring him before me and tell his companions to stand behind him.”

So they placed the companions with whom I travelled on business behind me, and he told the translator:

“Tell the companions of Abu Sufyan that I have made him sit in front of them so that I may question him about the man who claims to be the Prophet of God, and if he tells a lie they will not feel ashamed to contradict him.” Abu Sufyan said later, “I swear by God that if I had not been afraid that if I told a lie those persons would contradict me, I would have told a lie. However, I felt ashamed and spoke the truth against my wish.”

The first thing he asked me was, “What is this man’s ancestry?”

I replied, “He belongs to a noble family.”

Heraclius asked: “Did he ever tell a lie before claiming to be a Prophet?”

I answered, “No.” Then he asked if the Prophet ever violated his covenant. I said, “No” and immediately said, “But we do not know what he will do in the future.” This was the only thing I was able to say against the Prophet.

After I had answered all his questions, Heraclius concluded his speech with these words: “You said he commands us to pray to the One God and not associate any with Him; he forbids us to worship idols; he commands us to worship God, to avoid fornication. If what you say about this man is the truth, Abu Sufyan, then this man will certainly rule the soil beneath my feet. I knew that he was to appear, but I did not think he would be from among your people (the Arabs). If I knew that I would be able to reach him in safety, then I would have endured the difficulties of meeting him. In fact, if I was with him I would have washed his feet.”

Indeed, a truth that came to light here was this: One act of sincerity can burn a field of lies. A single truth is more superior than a field of delusions.

Mehmet Akif Ignored the Rain

One day, Mehmet Akif agreed to meet with his friend Eşref Edip for lunch. Eşref Edip lived in a place called Vaniköy, while Mehmet Akif lived in Beylerbeyi. He planned to leave an hour before lunch-time, but it rained so heavily that all the streets were flooded. Assuming that Mehmet Akif would not visit in such weather, Eşref Edip told his maid that he would not be long and left home to go to another friend’s house. However, despite the rain, Mehmet Akif went to Eşref Edip’s house. When Eşref Edip returned home, his maid informed him that Mehmet Akif had come to the door, and although he was drenched from the rain, he did not enter the house but said, “Give him my greetings” and returned home once again in the rain. The next day, Eşref Edip went to see Mehmet Akif to explain what had happened and apologize, but Mehmet Akif was extremely offended. Then he replied with these unforgettable words: “Not fulfilling a promise can only be excused in the case of death or a calamity equally serious.”

The Etiquette of Entertaining Guests

One of the major aspects that contributes to strengthening the ties of brotherhood, getting to know one another and sharing/ solving problems, is visiting socially. This is why the Islamic faith gives particular importance to Muslims visiting one another. In one of the traditions, the noble Prophet gave the tidings that a person who visits the sick or another Muslim has prepared his place in Paradise.

A believer should pay frequent visits to those he loves, in particular his parents and family and never abandon them, not only during times of happiness but also during times of calamity and affliction. In the Islamic faith, this is known as maintaining the bonds of kinship. Maintaining the bonds of kinship means to visit family and friends, to inquire after their health and wellbeing. Unfortunately, like many of our other values, we neglect keeping in touch with our family and friends. The younger generations of today are brought up deprived of the love and affection of their grandparents, uncles and aunts. Maintaining the bonds of kinship, which the noble Prophet said would be the means of entering Paradise, is not simply visiting relatives but also means taking care and protecting them in every way possible.

The mentioning of kinship after obligatory worships such as Prayer, the fast and giving charity reveals the importance of the topic in the Islamic faith. Here is just one example from the Qur’an:

Keep from disobedience to Him in Whose name you make demands of one another, and (duly observe) the rights of the wombs (i.e., of kinship). . . . God is ever watchful over you. (An-Nisa 4:1).

There are various degrees of maintaining the bonds of kinship.

1. We must be polite and speak with kindness towards our most distant relatives, bestow our greetings when we see them, inquire to their health and wellbeing, and always have a good opinion and want good for them.

2. We should pay regular visits to closer family members and always assist them whenever necessary. This is more in terms of physical assistance. In particular, visiting the elderly members of the family occasionally and helping them will make them extremely happy.

3. Maintaining the bonds of kinship with the closest and most important family members means giving financial help and support. It is our duty to comply with the general rules of visiting, and in addition visiting these family members especially on Eid celebrations, and never severing the ties of kinship.

Points the Homeowner Should Observe

1. The homeowner should personally welcome and bid farewell to his visitors.

2. He must welcome his visitors with a smile, clean-shaven and with clean clothing.

3. He should receive his guests in decent clothing (not shorts, pajamas, vest, etc.)

4. The rooms or sections of the house to be used by the guests should be clean and tidy.

5. The other habitants of the house should also welcome the guests and display their happiness to see the guests.

6. The guests should never be left alone or become bored.

7. The host should make a special effort in serving guests. Whatever is given should be placed on a small table or somewhere suitable, and an atmosphere of happiness and pleasure should be created.

8. A host must pay attention to his guests, should ask if they need anything, and meet their requirements.

9. A host should never scold or criticize others in front of his guests.

10. If the guest is wearing a jacket or coat, the host should take it and hang it up.

11. The host should give his guest slippers on entering the house.

12. Guests should be entertained in a tidy room in which they will feel comfortable.

13. If the visitors are the guests of our elders, then we should only remain in the room when required and take into consideration that they may want to speak privately.

14. If there is no objection to us being present, then we should not speak more with the guests than the host, as interfering in the conversation unnecessarily is not suitable.

15. Even if this visit coincides with the most difficult, most troublesome period, we should never show this to our guests so they do not assume that we are disturbed at their presence.

16. If we sit our guests in a room, we should pay attention to the following: If we are unable to remain in the room with the guest for any reason, then another member of the household should entertain and sit with them. It would be rude to leave the guest alone in the room.

17. If the guest has come from a distance, then we should prepare dinner without even asking, and we should sit with the guest at the table.

18. While we are sitting with the guests, we should not check the time frequently so he does not assume we want him to leave.

19. We should never speak and laugh secretly in front of a guest.

20. It is not right for others to peep around the door of the room where the guest is sitting without saying anything. Either the door should not be opened at all, or if the door is opened one should inquire as to the health and wellbeing of the guest. If we have time limitations for any reason, we should at least apologize, ask permission and then leave the room.

21. When the guest is leaving, we should hold their jackets or coats and express our emotions of pleasure and gratitude at their visit.

22. We should wait at the door until the guest leaves and not close the door immediately.

23. If the guest is going to stay overnight, the place he is to sleep should be prepared, the bedcovers and sheets must be clean, and we should provide towels and pajamas if necessary.

The Rules a Guest Should Observe

1. When the door of the house is opened, the guest should not stand where he can see inside.

2. A visitor should knock on the door three times and not persist in knocking if no one opens the door. The noble Prophet said, “Knock on the door three times; if you are not granted permission to enter, then you should leave.” This can also be considered the same in terms of using the telephone.

3. When a guest enters and leaves he should bestow his greetings. A person should bestow greetings even when he enters an empty house.

4. A guest should never arrive late for an invitation but should arrive early.

5. When a person visits, he should wear clean, tidy clothing.

6. If possible, a visitor should not go to someone’s house empty-handed but should take a gift.

7. A guest should knock on the door and enter only after permission is given by the host.

8. A guest should avoid looking around and inspecting the room and causing the host any inconvenience. A guest should not offer anything to another guest without the permission of the host. He should sit in the place allocated by the host and ask for permission to go to the bathroom.

9. The guest should not find fault with any food that is given, and even if there is a problem with the food, he should not make this apparent.

10. A visitor should not ask for the food or drink he wants, but rather should be satisfied with what is given and never ask for a specific food saying, “Do you have this?” If the homeowner asks what a guest wants to eat by specifying certain foods, the guest should chose the easiest, most convenient to prepare.

11. We should take certain points into consideration—such as the host’s age, his family or illness when visiting—and pay attention to our manner of speech. In particular the elderly and unwell expect us to visit often; however, these visits should be short. Therefore, we should pay more frequent visits to these individuals than we do to others.

12. Even if religious beliefs or political opinions are different from those of the host, the guest must not say anything to upset the host or those present.

13. The guest should leave expressing his gratitude and pleasure.

14. A guest should not leave without the permission of the host.

15. If the host is busy, the guest must shorten his stay and ask permission to leave.

16. When a person is unable to visit for any reason, he should inform the host beforehand and asked to be excused.

Other Recommendations Regarding Sleeping and Checking the Bed before Sleeping

The Messenger of God advised his followers to check the bed for anything harmful before going to bed. The noble Prophet said, “When one of you goes to bed, he should dust the bed with the inside of his lower garment. He does not know what has come on his bed since he left it. He should lie down on his right side and say, ‘In Your Name I have laid down on my side. If You take my soul, then have mercy on it. If You release it, then preserve it in the manner in which You preserve the men of right action!’”

During the period of the noble Prophet, because the Companions lived in simple habitats in desert lands, this was one of the most favorable precautions one could take against harmful insects and is still one of the best precautions, even in our modern homes. In particular, this is a recommendation that families with children should heed. The toys children play with should not be left lying around. Additionally, dangerous materials used by housewives in the home, such as needles, may sometimes be left by mistake on objects they repair. Therefore, if we want to avoid unfavorable issues, we should inspect beds prior to going to bed.

Avoiding Sleeping in Places That Are Unsafe

The noble Prophet forbade people from sleeping in dangerous places such as housetops or roofs with no railings, because people turn around and move involuntarily when they are asleep, so there is a possibility that they could fall. One report regarding this subject was conveyed by Abdurrahman ibn Sayhan from a narration by his father saying that the noble Prophet said, “Whoever sleeps on the roof of a house that has no protecting wall, nobody is responsible for what happens to him.” Once a person has taken the necessary precautions, he must submit himself to God, and indeed, this is what placing one’s trust in God is. Concerning the beloved Prophet’s words above, if a person sleeps in a place that is not safe, that is not enclosed with a wall or otherwise enclosed or protected, then that person alone is responsible for the consequences. If the person falls from the roof and dies, then no one but himself is responsible for his death. In certain regions during the summer months, people sleep on the roofs of their homes that have no protection, and unfortunately this sometimes results in death. Therefore, it is our duty to comply with the recommendations of the noble Prophet and take the necessary precautions.

Supplicating When Going to Sleep and on Awakening

Before going to sleep and on awakening, the noble Prophet always supplicated to God. According to a narration by Hudhayfa ibn al-Yaman, before going to bed the Messenger of God recited, “O God! By Your name I live and die.” And when he woke up, the noble Prophet recited, “Praise be to God who gave us life after death, and to Him is our return.”

Every night when he went to bed, the beloved Prophet also recited chapters Al-Ikhlas, Al-Falaq and An-Naas. Aisha, the dear wife of the Prophet, reported this in these words: “When the Messenger of God went to bed every night, he used to cup his hands together and blow over them after reciting Al-Ikhlas, Al-Falaq and An-Naas, and then rub his hands over whatever parts of his body he was able to reach, starting with his head, face and front of his body. He used to repeat this three times.”

The noble Prophet Encouraged Supplication

The Messenger of God encouraged supplication by saying that the duty of anyone who sleeps without mentioning the name of God is incomplete. According to a report the noble Prophet said, “Whoever sits in an assembly of people who do not mention the Name of God in their gathering will find it a cause of sorrow. Whoever lies down to sleep and does not mention the name of God will find it a cause of sorrow.”

Complying with the Manners of Sitting in an Assembly

The noble Prophet related certain recommendations regarding the etiquette of sitting in gatherings. Those who arrive and sit first have more right over that particular place then those who come later. The Messenger of God defined this in these words: “Do not ask someone to leave their place for you to sit, but rather make room for others.”

Another of the traditions states that when a person leaves his place, he is more entitled to sit in the spot he was sitting upon returning than anyone else. Thus, when the Companions entered a gathering, they would sit in an empty space without disturbing anyone. As related in this report by Jabir ibn Samarah, “Whenever we came to the gathering of the Messenger of God, we would sit down at the fringes of the assembly.” Indeed, it would not be fair for a latecomer to sit at the front of the gathering, which may inconvenience those already in the assembly. As related in the noble Prophet’s traditions, if there is no space left, then the people present should make room for the latecomers. Acting in such a manner is the rule for attending these assemblies. The importance of the subject is conveyed in the Qur’an: “O you who believe! When you are told, ‘Make room in the assemblies,’ do make room. God will make room for you” (al-Mujadilah 58:11).

Sitting between Two People without Asking Permission

One of the most important rules prescribed by the noble Prophet regarding gatherings was not sitting between two people without their permission. According to a narration by Amr ibn Shuayb, the beloved Prophet said, “It is not permissible for a person to sit between two people without their permission.” It is improper for a person to come and sit between two other people who are sitting side by side. Another unfavorable act is pulling someone’s shoulder to reach the first row in the mosque. Anas ibn Malik reported an event which happened during the time of the noble Prophet:

While the Messenger of God was delivering the sermon a man came to the mosque and came to the front by stepping over peoples’ shoulders and sat near the Messenger of God. When the Prayer finished, the noble Prophet said, “Hey you! What prevented you from praying the Friday Prayers with us?”

The man replied, “O Messenger of God! I did this so I could sit here.”

Upon which the noble Prophet said, “But I saw you treading over peoples’ shoulders. Whoever harms a Muslim has harmed me, and whoever harms me harms God.”

Prohibiting Sitting in Places Where Religious Beliefs Are Mocked

It is not suitable for Muslims to sit in places where others mock or insult religious views and beliefs. This was forbidden in the following verse of the Qur’an

He has already revealed to you in the Book that when you hear the Revelations of God being rejected and mocked, no longer sit with them (show your disagreement) until they engage in some other talk, or else you will surely become like them. Assuredly, God will gather the hypocrites and the unbelievers all together in Hell. (An-Nisa 4:140).

However, regarding those who sit in gatherings where religious belief and views are not mocked, but where there is unnecessary, idle talk, the noble Prophet said, “Whoever sits in a gathering and indulges in idle talk and before getting up supplicates:

‘O Lord! You are free from every imperfection; praise be to You.

I testify that there is no true god except You; I ask Your Pardon and turn to You in repentance,’ he will be forgiven for the sins he may have committed in that assembly.”

A Seed in My Palm

I am a stranger here. I came from a far off land, a distant place on earth, a place surpassing the endless deserts and many lakes. I set out on my journey for the sake of spreading the bloom of green- ery and not abandoning the blues skies to a fate of loneliness. I came with a tree, in fact thousands of trees. This must be the place, I should stop now. If I am slowing down in haste, know that this is out of respect for my obligation. On the journey, I handed everything I possessed to the mountain bandits, but I concealed what I held in my palm. Never ask me why. The only thing I know is that I came bringing the creation, placing the stars in my pocket and the rain in my eyes. As I looked into the palm of my hand, I saw my nation, bright and beautiful. I saw Asia; then suddenly the Crimean boy was pouring water on the seeds of his ancestors as if the suffering of centuries had come to an end. I witnessed the supplication of Yasawi, Taptuk and Sari Saltik. In my palm, I saw my land Anatolia and I heard the voice of a hero saying, My beloved Anatolia, in my heart. I saw Jerusalem, it was as if the children cast the stones aside and were flying kites. I saw Palestine and hope. Seagulls that will fly over that greenery escaped from between my fingers. I came crying out with a single dove and an entire city concealed in my palm.

This world will have descendants. Saying to one another, Close your eyes, look what I brought you. They will be the children who will bequeath these cities [to their descendants]. They will present the cities of Mecca, Baghdad, Beirut and Venice from the palms of their hands. They will submit their hearts to the future of the world with a beautiful smile. Hope has no place for pessimism, as it savors a prospective future, rather than the past. As I ride my horse towards the sun, I considered what I was going to say in my migrating heart. I thought to myself, What a lot I have to say. How could I possibly remain quiet when I had so much to convey? I came to lighten the burden of my knowledge and call everyone to goodness and prosperity.

Our gardeners who remove the thorns, who water the trees of prosperity, will encompass the entire land. The small darkskinned girl will hand her mother daisies, and the mother will respond to this jest with a gleaming smile. Thus, I came with smiles and happiness in my palms.

Not Istanbul alone, but every place, every mountain, everyone, every me, every you will recognize the tulips flourishing in their hearts. The cascades that flow through our souls, the lightest breeze will convey the magnificent attire of the city. Initially we will transform the abode of our hearts, and then Istanbul. Is it not true that the cities where man lives are the fruits of the people within those cities? I came with the spirit of those people in my palm.

The soil dried, it failed due to yearning. Now it is the time to reunite the soil with trees, roots and rain. While the young trees dream of growth, the dew drops lure the leaves to sprout. Let us open a space for the trees and the palms before our hair turns white, before we have the chance to tell untruths in our lives, before we experience nightmares amidst this mass of concrete. An envoy cannot be blamed for his mission. If I bring a bouquet of roses, then open your hands and your hearts. If I placed a tree, a city and the human spirit in my palm and came, then open your palms to me. Let the seeds become trees, the trees become cities, and let people roam in those cities. People must open their palms. It is time for me to complete my obligation and continue on my journey. So make space in your soil for the seed in my palm.

Guarding Chastity

During the Caliphate of Umar, there was a religious young man who spent most of his time worshipping in the mosque. Umar was extremely pleased with him. Immediately after the Night Prayer, the young man would return home to his father. There was a woman who lived on the road between the mosque and his home who was very fond of the young man. The woman would stand on the roadside, but the young man always ignored her. One night the woman enticed the youth, and he followed the woman to her door. As soon as he reached the door and was about to step inside, the young man remembered God and he began to recite the following verse of the Qur’an:

Those who keep from disobedience to God in reverence for Him and piety: when a suggestion from Satan touches them, they are alert and remember God, and then they have clear discernment. (Al-A’raf 7:201).

The young man continued to recite this verse and then fell to the ground. The woman called one of her servants, and they took him home, sat him down in front of his house and knocked on the door. When the man saw his son in this state, he immediately called the neighbors who helped him the carry young man inside the house. When he regained consciousness, his father asked him, “My son! What happened to you?”

At first he replied, “Nothing.” But when his father persisted, the young man explained what happened.

The father asked, “What verse of the Qur’an did you recite?” and the young man began to recite the verse and once again fell unconscious to the ground. They tried to wake him up, but the young man was dead. They washed the body and buried him that same night. Early the next morning, Umar heard about the incident and went to pay his condolences to the father, asking, “Why was I not informed?”

The man replied, “O commander of the believers! It was late and I did not want to disturb you.”

So Umar said, “Take me to his grave.” When Umar and the Companions reached the young man’s grave, Umar called out, “O young man! Whoever fears standing before his Lord will be granted two Gardens.”

The young man replied from the grave, “O Umar! My Lord granted me the Garden you speak of twice.”

The Manners of Speech

Thinking and speaking are the two most significant characteristics that distinguish humans from other creatures. The two are related: speech is like a clear mirror that reveals the person’s level of intelligence and structure of thought. Our elders said, “Peoples’ speech and actions are a reflection of their hearts.” A person’s manner of speech and the words he uses provide a general idea regarding the individual’s character. Islam introduced certain principles regarding speech and informs us that those who act upon these principles will be granted the reward of worship.

First and foremost, a believer should begin everything in the name of God and praising Him. Every action that begins in His name will be blessed. The noble Prophet said, “Any act of importance that does not begin in the name of God is devoid of blessing, and is therefore incomplete.” “Speaking without remembering God hardens the heart, and the people most distant from God are those with hardened hearts.”

A majority of the time, people express their emotions, thoughts and demands by speech. Just as a person’s language and manner of speech can make that individual successful, it can also cause him harm. In fact, guarding the tongue was defined as being the means of entering Paradise. The Messenger of God said, “Whoever guarantees to me to guard what is between his two lips and between his two legs, I guarantee him Paradise.” In another of the traditions, a man asked, “Who is the most excellent among the Muslims?” The noble Prophet replied, “The one from whose tongue and hands the other Muslims are secure.”

The rules of speech we learn from the life and traditions of the Messenger of God are as follows: When must speak clearly and precisely, considering the level of intelligence of our addressees. When necessary, we also should repeat our words. The Companions defined the noble Prophet’s speech in these words: The noble Prophet’s speech was so clear and distinct that everyone could easily understand him. When the noble Prophet spoke, his words could easily be counted. He repeated words and sentences of importance three times so they would be clearly understood. Sometimes it was necessary to repeat words for others to perceive in the proper way. This is the reason for the repetition in the Qur’an.

Speaking in order to display superiority over others or using words that others do not understand in an attempt to reflect an image that the individual being addressed is unintelligent was prohibited. The noble Prophet said, “God does not like people of this type. They work their tongue in the way a cow does when it chews the cud.”

We should not speak in a loud voice that is irritating to others. In the Qur’an, Luqman advises his son: “Be modest in your bearing, and subdue your voice. For certain, the most repugnant of voices is the braying of donkeys” (Luqman 31:19).

In another verse, the Qur’an reveals, “And say to My servants that they should always speak . . . that which is the best” (al-Isra 17:53). In fact, when God sent Prophet Musa (Moses) and his brother Harun (Aaron) to the Pharaoh, He told them to speak to him with gentle words, and although the addressee was a disbeliever, they were commanded to speak accordingly and in a gentle manner. One of the traditions states that a gentle word can protect from the Hellfire: “Protect yourselves against Fire even if it is with half a date, and he who does not find it, (he should do so) with pleasant words.”

It was forbidden for people to whisper amongst themselves in the presence of a third person. The beloved Prophet signified that this would hurt the feelings of the one who is left alone. There is a pleasant saying in the Turkish language: “Silence is for the young, speaking is for the elders.” Priority of speech should be given to the elders. In an assembly, the elders have the right to speak first. However, when appropriate the other members of the gathering may express their opinions.

Hence, when Abdurrahman ibn Sahl, the youngest member of the group, began to speak while relating an incident, the noble Prophet said, “Let the elders speak first.” So the elder members of the group continued to explain the story.

Abdullah ibn Umar explained an experience he had: “One day, the Messenger of God asked the Companions, ‘Tell me about a tree that resembles a believer.’ Those present began to name the trees. Immediately the palm tree came to my mind, and I decided to say this, but there were elderly people present so I hesitated. The elderly ones did not know the answer and remained quiet. Then the Messenger of God said it was the palm tree.”

A person’s speech should be short but precise and should avoid unnecessary words. We must never use words defined as slang or words of vulgarity. In other words, a person must become accustomed to avoiding excessive speech, speaking appropriately and in moderation. When God defined the distinguished characteristics of a believer, He said, “They always turn away from and avoid whatever is vain and frivolous” (al-Mu’minun 23:3), and unnecessary speech is described as a sinful act.

In one of the traditions, the noble Prophet said, “The perfection of one’s faith is leaving what does not concern him.”

Therefore, believers should avoid unbeneficial speech and speech that may be harmful. The following verse of the Qur’an brings attention to the fact that every individual will give account for the life bestowed upon him: “Not a word does he utter but there is a watcher by him, ever present” (Qaf 50:18). The noble Prophet said, “Whoever believes in God and the Last Day should speak good or remain silent.”

Good Opinion Is Essential

Whenever possible, people should have a good opinion and a positive attitude towards others. Suspicion is the major source of many evils. By extension, if good conduct is assumed, wrongdoing is circumstantial. Accordingly, a person is considered innocent until the moment evil becomes apparent with signs and evidence. And it is our duty to be observant of this innocence. Freedom from liability is a fundamental principle. A person is innocent until proven guilty. This means the existing order is a principle of the foundation of law. By behaving in this way, we would also have avoided falling into the danger of considering everyone to be a criminal like the concept of original sin in Christianity. However, there are also certain boundaries in bearing a good will and positive opinion towards others.

For example, a person whom we praise excessively may not be mature enough to tolerate this; it can sometimes cause the person to become arrogant and may even cause others to have a bad opinion of that individual. In the words of the noble Prophet, this is conveyed as “breaking that person’s neck.” Therefore, not only is it our duty to have a good opinion of everybody, but also not to praise a person excessively and exalt him before God. Indeed, occasionally we can flatter a person more than he deserves and exalt him before God, making that person arrogant with praise, especially if that person does not have enough maturity to recover from the excessive praise. In a similar manner, we can also consider speaking positively of someone who has passed away. God reveals in the Qur’an, “We have made you a middle-way community, that you may be witnesses for the people . . . and that the (most Noble) Messenger may be a witness for you” (al-Baqarah 2:143).

In one of the traditions reported by Umar, as a funeral procession passed by the Messenger of God, those present praised the deceased. The noble Prophet said, “It has been affirmed to him.” Then another funeral procession passed and the people spoke badly of the deceased. The Messenger of God said, “It has been affirmed to him.” Umar ibn al-Khattab asked the Messenger of God, “What has been affirmed?” He replied, “You praised the first, so Paradise has been affirmed to him; and you spoke badly of the second, so Hell has been affirmed to him. You people are God’s witnesses on earth.”

As we see, positive opinion is virtually a supplication by and for believers, and due to this good opinion that servant was forgiven by God. However, as stated above, there should be limits: we should avoid excessive praise.

In another of the traditions where someone spoke of Uthman ibn Maz’un after his death saying, “God has honored you,” the noble Prophet warned the man with the words: “How do you know that God has honored him? I am the Messenger of God and I do not know.” Furthermore, he was one of two or three of the Companions for whom the Messenger of God wept after they died. As a result, we can say that positive opinion of others should be a principle and employed as a part of our lives; it should be employed, since due to our inexperience, we may not have a good opinion of everyone. Just as concerns a majority of the problems and issues in Islam, with a little encouragement this manner of thinking can become a part of human nature. It is extremely difficult for a person who does not assert himself in this matter to reach such a level of consciousness. In other words, a person who constantly considers himself successful and bears self-admiration will never admire or compliment others, and this is quite clearly a disease.

These kinds of people should be treated by a good psychiatrist for the safety of the society. Both psychologists and pedagogues claim that the evil emotions of even the worst personalities can be suppressed following specific training and discipline. So we shall end this topic with these golden words of Bediüzzaman Said Nursi: “One who loves himself—if his evil-commanding soul has not been purified—will love no one else.”

Clothing as a Means of Ostentation

In the traditions of the noble Prophet it is stated that using clothing as a means of ostentation towards others is not only undesirable but is also unfavorable in the eyes of God. According to a narration by Abdullah ibn Umar, the beloved Prophet said, “Whoever wears a garment of fame in this world, God will dress him in a similar garment on the Day of Judgment. Then it will burst into flames.” The garments mentioned in this tradition are the fancy, expensive, elegant garments that people wear with the intention of being renowned, attracting the attention of others and displaying piety. It is necessary to avoid wearing any garment with these intentions.

Wearing Nice Clothing as a Sign of Praise

According to a report Amr ibn Shuayb narrated from both his father and grandfather, the noble Prophet said, “God loves to see the signs of His favors on His servants.” In a sense, these words refer to clothing, and this is expressing that everyone should dress in accordance with their own financial capability. A poor person should dress according to his capability so it is obvious that he is poor and those who intend to help will provide financial assistance. A rich person should dress in a manner that reflects his wealth not only to fulfill his duty of displaying gratitude to God but also to convey that he is not poor. In summary, everyone should dress according to their personal means and take care not to dress in a manner that will be the cause of mockery.

Wearing Untidy Clothing in Public

The noble Prophet wanted the Companions to dress in clean, tidy clothing. He would warn those who, although they were not poor, walked around in ragged, untidy clothing. Abu al-Ahwas quoted his father saying:

One day I went to the Messenger of God wearing a poor garment. When he saw me dressed in this way he asked, “Have you any property?”

I replied, “Yes.”

He asked, “What kind?

I replied, “God has given me camels, sheep, horses and slaves.”

He then said, “When God gives you property, let the mark of His favor and honor to you be apparent.”

According to this tradition, it is clear that a person should dress in accordance with his financial capability.

Wearing Clothing with Images of Animals

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It was forbidden to wear clothing bearing images of humans or animals. The noble Prophet said the angels would not enter houses where there were dogs or pictures, and he was known to order covers bearing pictures or images to be removed. Nevertheless, he wore garments bearing embroidery and patterns of inanimate objects.

The Etiquette of Participating in a Gathering

Conversation is the common term for communicating and sharing experiences.

In such a communion, hearts always beat with similar enthusiasm and emotions and revolve around the same issues. Initially, the noble Prophet educated his Companions with sermons in the Dar al-Arqam and prepared them for the future, and this was where later he continued to deliver sermons until his death. In particular, we who live in a century of calamity and perdition are in need of such conversing and integration just as we need bread and water.

Therefore, we should gather our close friends, invite individuals whose knowledge and wisdom we trust, and benefit from their knowledge.

Points we must observe at these gatherings:

1. We should prepare the place for the one who will be delivering the sermon, making sure there is a table and glass of water.

2. We should make spiritual preparations before the speech begins.

3. We should avoid any actions that will spoil the atmosphere of the meeting during the sermon, as well as involuntary acts such as yawning or sneezing. Unavoidable speech should be performed with the necessary manners and politeness.

4. We should sit in a proper manner.

5. If necessary, questions should be asked at the end of the sermon.

6. Nobody should rise from their place and walk around before the speaker rises.

7. If we must leave immediately after the sermon ends, we should ask permission to leave.

Compete with One Another in Kindness!

With respect to the commands and recommendations in both the Qur’an and the traditions of the noble Prophet, each of the Companions virtually competed with one another in kindness and generosity, raced to help others with enthusiasm, and strived to perform acts of kindness. Indeed, nothing less could possibly have been expected from these sincere individuals whose path was constantly enlightened by the kindling flame of faith they bore in their hearts. If we expect any kind of movement in terms of charity and kindness in our social lives, then as in every aspect, we should follow in the footsteps of the Companions and raise generations of generosity and kindness. Witnessing this in the various charity organizations established in different places and times is certainly a source of hope for the future. The examples of kindness and generosity that are very few today were spread among the public by the Companions who displayed outstanding effort, saying, “People who compete with each other should do so in kindness and charity.”

This Golden Generation, those who shed tears because they we unable to participate in a campaign due to poverty—and were mentioned in a verse of the Qur’an—competed with one another in spreading generosity and kindness. The noble Prophet responded to the poor Companions who said they were unable to attain the status the wealthy had achieved, being therefore deprived of reward, by advising them how to attain a reward of equal status and telling them that this was a divine favor. Abu Hurayra related this event:

Some of the poor Muhajirun (Migrants) came to the noble Prophet and said, “The wealthy people will gain higher status and will have permanent enjoyment, but they pray like us and fast as we do.”

When the Messenger of God asked why, they replied, “They have more money by which they perform the Hajj, and Umra; to strive in God’s Cause and give in charity.”

The noble Prophet said, “Shall I not tell you a thing, which if enacted, would enable you to catch up with those who have surpassed you? Nobody would overtake you, and you would be better than the people amongst whom you live, except those who would do the same. Say Subhanallah (Glory be to God), Alhamdulillah (All praise be to God) and Allahu Akbar (God is great) thirty-three times after every compulsory Prayer.”

Then after a while they returned and said, “The rich have heard what you told us to do and are doing the same.”

The Messenger of God replied, “This is a favor of God, and He gives it to whom He wishes.”

Nevertheless, in other traditions the Messenger of God consoled these Companions by guiding them as to how they could earn reward. According to the tidings he gave regarding this subject, if the poor ones who admire the rich ones—those who spend their wealth on the path of God—say with sincerity, If only I had wealth, I would also distribute it as so and so gives in charity and spend it on the path of God, they would also attain the same reward. In terms of sincerity and good intention, there is no distinction between the one who gives a percentage of what little he possesses and a rich person giving the same percentage. In addition to pointing out the atmosphere of generosity prevailed over the Companions in general, it will suffice to convey this famous tradition relating the competition between Abu Bakr and Umar in spending on the path of God. As Umar relates,

One day, the Messenger of God ordered us to give charity; this coincided with a time that I had possessions. I thought to myself, I will exceed him in giving charity today if I will at any time. So I took half of my wealth to the Messenger of God.

Abu Bakr asked me, “What have you left for your family?”

I replied, “An equal amount.”

Then Abu Bakr brought all of his possessions. The Messenger of God asked him the same question and he replied, “I have left God and His Messenger for them.”

At that moment, I realized that I would never be able to compete with him in giving charity.

This is what they considered giving charity, and by continuing this throughout their lives, they attained the pleasure of God.

Relations with Neighbors

The Islamic faith commands good relations with neighbors, no matter who they are. It states in the Qur’an,

Worship God and do not associate anything as a partner with Him; and do good to your parents in the best way possible, and to the relatives, orphans, the destitute, the neighbor who is near (in kinship, location, faith), the neighbor who is distant (in kinship and faith), the companion by your side . . . the

158 wayfarer, and those who are in your service. . . . God does not love those who are conceited and boastful. (An-Nisa 4:36)

The Messenger of God said, “Gabriel kept recommending treating neighbors with kindness until I thought he would assign them a share of inheritance.”

The noble Prophet said that those who do not have good relations with their neighbors will not be admitted to Paradise: “The one from whose evil his neighbor does not feel safe will not enter Paradise.”

According to a report by Abdullah ibn Umar, the noble Prophet left on an expedition. On the journey, he said, “Whoever annoys his neighbor should not join us.” When one of the men said, “I urinated beside my neighbor’s wall,” the Messenger of God said, “You will not join us today.” The noble Prophet constantly advised the Companions regarding their relationships with neighbors, and taught them the etiquette of neighborliness in detail. A narration by Abu Dharr relates, “My companion, the beloved Messenger of God, advised me: ‘When you prepare soup, add more water and remember you neighbors.’”

Referring to soup, the simplest of dishes, in this tradition is a figure of speech.

The true meaning here is this: even if you have nothing else but soup, share it with your neighbors.

Additionally, in particular those who are wealthy, who live in abundance but whose neighbors are poor must remember them and share their food. In another tradition, the noble Prophet said, “He who sleeps on a full stomach while his neighbor is hungry is not one of us.”

Addressing the female Companions, the beloved Prophet conveyed the importance of sharing food with their neighbors with these words: “O Muslim women, never belittle any gift you give your neighbor even if it is a hoof of a sheep.” In this tradition, the noble Prophet is advising the women to send a gift of even the simplest of food to their neighbors without thinking I cannot send this as a gift! Equally, the neighbor should accept even the smallest gift with appreciation. We should never forget that an act that appears so basic is in fact a form of worship. Remembering the beloved Prophet’s commands and recommendations regarding kindness to neighbors, intentions should be rectified accordingly. Indeed, the Companions constantly strived to act in this manner.

Why Can We Not See God?

There are many reasons why we cannot see God. These can be summarized in four paragraphs:

1. Our physical being does not have the ability to see God. Sight is comprehension, or in other words, it is the process of absorbing everything. For example, we are unable to see viruses and bacteria in the micro world, or see the whole of the universe in the macro world. Our eyes have the capacity to see but in this regard are inadequate. This is revealed in the Qur’an: “Eyes comprehend Him not, but He comprehends all eyes. He is the All-Subtle, ... the All-Aware” (al-An’am 6:103).

2. There is nothing that resembles God or that is equivalent to God. The reason we see and recognize anything in the realm of existence is because it resembles or is the opposite of something. If cold was nonexistent we would not be familiar with heat, if there was no light we would not recognize darkness. Therefore, it is impossible to comprehend God because there is nothing that resembles Him in the whole of creation. God the Almighty revealed this fact in the Qur’an with the words “There is nothing whatever like Him” (ash-Shura 42:11).

3. God is unseen due to the intensity of His manifestation. In other words, God is unseen because He would manifest in a form beyond the eyes’ capability to see and comprehend, and also due to His magnificence. We will attempt to explain this by giving the example of the sun. If it were possible to magnify the sun to the extent that it continuously encompassed the entire sky, conveying its light to the entire world simultaneously, it would be impossible for us to see it: there would be continuous daylight and no darkness, therefore it would be impossible for us to recognize what the sun is and discuss its light. Neither the sun nor its rays of light, due to the severity of their appearance, would be apparent because of their continuality and intensity. God, who controls everything at all times, makes His existence felt every moment, every second in the universe—with His attributes such as the Living, All-Knowing, the Merciful, the Controller and All-Powerful—with such intensity that even the heedless are continuously reminded of His existence.

4. The world of trial deems this necessary. If everyone could see God, then the mystery of the trial would be nonexistent. This would be like a teacher giving out the answers for test questions. As the objective is to distinguish believers from the disbelievers and good from evil, God concealed Himself as a requirement of this test, but manifested His existence to our intelligence with His works of art.

Striving in God’s Cause, Invitation and Guidance

Prophet Muhammad, upon him be peace and blessings, called upon us to protect religion, life, reason, property and the integrity of family and lineage, and to strive for this purpose. In a remarkably balanced way, he proclaimed that no other duty could equal this struggle.

Striving in God’s cause (jihad) has various meanings such as overcoming all forms of difficulties and struggles to make an effort, to exert energy and to work vigorously. In another definition, Striving in God’s cause is the effort exerted on removing all barriers between God and His servants. All projects initiated in the name of God, all efforts made so that His Name and religion are glorified and all forms of struggle experienced in the defense of His sacred values can be defined as “striving in God’s cause and for humanity’s good.”

For a believer, spending and utilizing gifts and blessings such as the physical body, intelligence and wealth—which were entrusted upon human beings by God—on the path of God, would also be considered as such a striving.

As the meaning of the word defines, jihad is not an offense; rather it is a defense against a possible offence. It is the effort made to block an offence. In a way, it means removing all obstacles from the path that lead to human contentment.

According to another definition, it is to serve God as this is the objective of life; learning the principles of religion and implementing them as they are taught by God and His Messenger; commanding the doing of good and working to prevent evil; a struggle done against the carnal desires which always command evil and the enemies of universal virtues; and also protecting a country from all external threats and attacks. In this sense jihad caries a comprehensive meaning hence it can be carried out by using the heart, tongue and the hands.

Arguing that jihad is all about war does not reflect the entire truth. Moreover, giving this word a definition which is restricted to war would be considered as a deficient interpretation according to the many meanings it carries in the Qur’an and the hadiths.

The objective of jihad is to take the name of God to humanity; to glorify the banner of faith; to defend people from oppression and tyranny; to remove all obstacles between virtues and human beings and to give people the opportunity of an easy access to high morality.

The decree of jihad varies depending on certain conditions and situations. In some situations it is fard al-ayn (personal obligations for each and every individual Muslim) and in some situations it is fard al-kifaya (community obligations—for the health and welfare of the wider community but in no way binging upon the individual).

If a group amongst Muslims is fulfilling the requirements of jihad by protecting the nation, wealth, chastity and honor of Muslims, then it has become a fard al-kifaya, hence the responsibility has been removed from the other Muslims.

One Should Only Be Self-Sacrificing for the Sake of God

All forms of philanthropy should be done with sincerity and supported individuals or society should not be left in obligation. True altruism will only be accomplished by targeting the pleasure of God and without expecting anything from people. God talks about such servants in the Qur’an:

Those who spend their wealth in God’s cause and then do not follow up what they have spent with putting (the receiver) under obligation and taunting, their reward is with their Lord, and they will have no fear, nor will they grieve. (al-Baqarah 2:262).

Another verse mentions the sincere attitude of believers who display altruism only for the sake of God: “(Rather, he spends) only in longing for the good pleasure of his Lord, the Most High. He will certainly be contented (he with his Lord and his Lord with him)” (al-Layl, 92:20–21).

On the other hand, another verse describes the situation of those who refrain from giving because they fear poverty and state that on the Day of Judgment these people will offer everything they have and had saved as compensation so that they could save themselves from punishment. However, their offers and negotiations will not be accepted.

He Sacrificed His Life for His Friend

The brotherhood and loyalty between the believers was best displayed in action during the era of the contentment. They had written the most valuable golden pages of history which no man shall ever accomplish again. Their attributes defined as ithar was mentioned by the Holy Qur’an:

Those who, before their coming, had their abode (in Medina, preparing it as a home for Islam and faith, love those who emigrate to them for God’s sake, and in their hearts do not begrudge what they have been given; and (indeed) they prefer them over themselves, even though poverty be their own lot. (They, too, have a share in such gains of war.) Whoever is guarded against the avarice of his own soul—those are the ones who are truly prosperous. (al-Hashr 59:9)

In the exegesis of the Holy Qur’an, this is explained as “Give your brother preference over yourself in nobility, rank, honor and even material gains which your nature loves.” This reality was lived in every era of our gracious history which evidently holds many living examples.

There are also many examples of this fidelity and altruism during the era of the Babur Empire. In the beginning of the 16th Century, Babur Shah and his grandchildren who ruled the region of what is India and Pakistan today, have served faith immensely. Bayram Khan, who was a famous and valuable commander in this Turkic Islamic nation, displayed many examples of bravery. During the many battles with the Afghanis, he achieved consecutive victories but on one occasion he was captured as a prisoner of war.

Initially, the Afghan commander treated him kindly. He even thought of releasing him because of his legendry bravery. However, one day, Bayram Khan acted in a careless manner and disclosed his plans to defeat the Afghans. From that point on, the treatment he had been receiving took a drastic turn. Instead of releasing him, they decided to execute Bayram Khan.

Bayram Khan sensed the decision and made a plan to escape with a man named Kasım Bey. They succeeded in their escape. However, when the Afghani soldiers realized that they were gone, they sent a search party after them. Before long, they were recaptured. The Afghan soldiers had received orders to kill Bayram Khan on sight, but they could not tell who was who. Finally, they decided on Kasım Bey who had a bigger built than Bayram Khan. So they prepared to execute him.

Upon seeing this, Bayram Khan became quite emotional as he did not want his friend to be killed in his place. He shouted at the commander of the team: “You are making a big mistake! Do not kill him, he is not Bayram, I am!”

Kasım Bey, on the other hand, was not saying anything as he had already accepted his fate. Upon hearing the words of Bayram Khan, he intervened and denied his claim. He could not let them kill the commander of Babur army. He believed that Bayram

Khan would serve his nation better than he. With the feelings of ithar that had been embroidered into all the entire cells in his body, he stood up as he pointed at Bayram Khan and calmly said: “Look at this loyal servant! He is trying to save me by sacrificing his own life! I urge you to let him go, he is just a poor servant who is pretending to be Bayram Khan!”

The Afghan commander believed Kasım Bey as he had spoken serenely and without any hesitation. He then ordered the release of Bayram Bey. The great commander whom they feared for many years was walking away as Kasım Bey was being executed. Kasım Bey would go into the pages of history as a perfect example of fidelity and self-sacrifice.

What Do the Words “Being Conscious of Your Responsibility” Mean?

Scholars have defined responsibility as one’s accountability and liability towards certain obligations such as belief, practice, behavior, action and speech. In fact, being cognizant of responsibilities is one of the most significant qualities that distinguish human beings from the animals, because, a human being is a living entity who possesses intellect, freewill, responsibility and faith.

A believer is a person of responsibility. He or she has a responsibility towards God, the noble Prophet and all Muslims. Sometimes this responsibility manifests itself as making an effort on the path of God and sometimes as good manners.

All Muslims who believe are obligated to keep their promise to God and behave in a manner of being aware of their responsibilities. So what was this promise we made to God? If we contemplate on the promise we made to God in regard to Him being our Lord, and about the reason of our creation which is worship and servanthood, we would have a better understanding of our responsibilities. Our Lord explains this with the following verse: “God burdens no soul except within its capacity: in its favor is whatever (good) it earns, and against it whatever (evil) it merits” (al-Baqarah 2:286).

An individual who is aware of his responsibilities will never forget this verse hence act accordingly. As this verse carries a severe caution for people of responsibility who wish to serve their religion, it also explains an important decree: A human being is accountable towards things he is able to carry.

Without doubt, faith is the greatest blessing God has bestowed upon His servants. True gratitude for the gift of faith can only be displayed by taking this blessing to souls who are in need of it. This aspiration and feeling is the biggest responsibility of a believer. This noble duty which was exemplified by the Companions of the Prophet at one time, have now been placed on the shoulders of the believers of today as a blessing from God. Of course, taking on the role of the Companions is a difficult task but it is also a most noble duty.

A believer who is aware of his responsibility is a person whose backbone crunches under the heavy load of servanthood and lives his life in two-folds within the comprehension of the meaning of worship. For this reason, our noble Prophet states: “If you knew what I know, you would have wept a lot and laughed a lot less.”

The noble Prophet was groaning under the weight of servanthood and responsibility. How about us? How conscious are we of our responsibilities?

Issues That Impede on Jihad

There are certain matters that impede on jihad just they do on all good deeds. The first impediment is our carnal self, the second is the Satan and the third is the external enemies. Resisting the car- nal temptations of the carnal self is considered as jihad. Walking on the right path and closing one’s ears to the whispers of Satan is also regarded as jihad. Finally, combating with the enemies of God who try to blockade the path of God is also jihad. However, in all of the above, the intention must be to please God. The only thing that holds people back from performing jihad is their attachment to material life and its carnal pleasures. A grand duty such as jihad cannot be expected from a person who fails to give up comfort and make sacrifices from his personal pleasures. Expectations in this regard would be vain. Great missions could only be performed by those who make sacrifice from personal pleasures, both physical and spiritual.

In relation to those who cannot make these sacrifices and have no intentions to do so right from the beginning; we do not expect anything from them. All expectations aside, we would be concerned about the problems they would cause as soon as such people appear on stage. We do not believe that a person who has not given up on worldly pleasures to claim: “O God, sacrificing everything I own on Your path is really sweet” would make an effort in this regard or that his efforts would yield any fruits. The only people we believe in are the ones who have abandoned their selves, personal pleasures, homes and nations; people who have locked their doors and moved away like the Companions of the Prophet; people who have prevailed over the temptations of the flesh. Whatever we expect, we expect it from these people who are the very reason for God’s aid.

The struggle that our people will undertake should be tailored to the teachings of the Qur’an. In this regard, the Holy Qur’an states:

O you who believe! What excuse do you have that when it is said to you: “Mobilize in God’s cause!” you cling heavily to the earth? Are you content with the present, worldly life, rather than the Hereafter? Yet slight is the enjoyment of the worldly life as compared with the Hereafter. If you do not mobilize (as you are commanded), He will punish you grievously, and instead of you, He will substitute another people, and you will in no way harm Him. God has full power over everything. (at-Tawbah 9:38–39).

The Qur’an invites all believers to strive in God’s cause. Consequently, our gain or lost (may God protect us) depends on our decision to accept or refuse this invitation. Either, like hypocrites, we will say, “Abandoning the pleasures of this life is a difficult task for us” or like the Companions, we will mobilize ourselves using everything we have.

The Qur’an Will Intercede for Its Reciters on Judgment Day

According to the noble Prophet’s statements, the Qur’an will come to our aid and give us relief on the Day of Judgment, at a time of great difficulty, as we are searching for shade. See how the Messenger of God reflects this in one of the traditions:

The Qur’an will meet its companion on the Day of Resurrection when his grave is opened for him, in the form of a Pale Man. It [the Qur’an] will say to him, “Do you recognize Me?”

He will say, “No.”

It will say, “I am your companion the Qur’an, who kept you thirsty on hot days and kept you awake at night. Every merchant benefits from his business and today you will benefit from your good deeds.”

He will be given dominion in his right hand and eternity in his left; there will be placed on his head a crown of dignity, and his parents will be clothed with priceless garments the like of which has never been seen in this world. They will say, “Why have we been clothed with this?”

It will be said, “Because your son used to recite Qur’an.”

In another tradition, the noble Prophet said, “Recite the Qur’an, for indeed it will come as an Intercessor for its companions.”

The daughter of Imran al-Qasir, one of God’s beloved servants, said,

My father would say, “I will be obedient to God till I die. If there was no Prayer or recital of the Qur’an I would not want to live in this world.” He spent his life in worship.

After his death, I saw him in a dream and asked him, “Father, I have not heard from you since you departed from this world.”

He replied, “How can you hear from someone who has left this world and entered the grave?”

I asked him, “How are you?”

He answered, “I am very well. They prepared mattresses and abodes for us here. We have the favors bestowed in Paradise here. We are absorbing the fragrance of Paradise.”

I asked, “What made you attain this position?”

He replied, “A sincere heart and reciting the Qur’an frequently.”

What Are the Features Distinguishing the Qur’an from Other Books?

The Qur’an is the last book of divine revelation. It is the greatest miracle proving that Muhammad, peace and blessings be upon him, is the Messenger of God. Although the other Prophets’ miracles ended when they died, the Qur’an is in effect until the Day

170 of Judgment, and the commands it brought are valid until the Last Day. Unlike the other books that were sent at one time, the Qur’an was revealed in the forms of verses and chapters over a time span of twenty-three years. The other holy books were sent in written form while the Qur’an was written by scribes transcribing the revelation. In this verse, God informs us that the Qur’an was sent by divine revelation and that it will be preserved until the Last Day: “Indeed it is We, We Who send down the Reminder in parts, and it is indeed We Who are its Guardian” (al-Hijr 15:9).

No changes were made even to a single letter of the Qur’an. All of the other books contain additions or eliminations. In some degree or other there are changes. However, the Qur’an is under Divine Protection. The truths it reveals are sufficient to fulfil the needs of the whole of humanity in every time until the Day of Judgment. It is impossible to imagine a period when any contradictions could be found in the truths it reveals. The Qur’an possesses a characteristic that can solve controversies and disputes between members of other religions.

Finally, we must point out the fact that the Qur’an has another distinctive feature found in no other book: it is easy to memorize. With the help of God, memorizing the Qur’an is extremely easy. This is mentioned in the following verse of the Qur’an: “And, indeed, We have made the Qur’an easy for remembrance” (al-Qamar 54:17).

There are many who memorized the Qur’an in Turkey, a majority during their childhood.

How Was the Noble Prophet’s Relationship with Others?

The beloved Prophet valued others immensely and lived an ordinary life among the Companions. Whenever he met anyone, the Messenger of God would always be the first to bestow greetings, shake hands and inquire of others’ wellbeing. He would listen carefully when anyone spoke to him and never turned away until the person left. Anas ibn Malik defined this characteristic of the noble Prophet in these words: “Whenever the Messenger of God shook hands with someone, he never pulled his hand away first; he never turned away from someone until they turned away and never stretch his legs out in front of others.”

First and foremost, the beloved Prophet valued people because they were humans. One of the most excellent and striking examples of this occurred when a funeral procession passed by while the noble Prophet was sitting with a group of Companions. When he saw this, the Messenger of God stood up. Those present informed him that this was the funeral procession for a Jew, not a Muslim, insinuating that there was “no need for him to stand up.” The noble Prophet replied, “Is he not a human being?”

The Messenger of God always showed a personal interest in the Companions’ problems and never deprived them of his care and involvement. In addition to general issues, he always paid attention to detail and even dealt with their most trivial problems. We see from many reports how kind, gentle and caring the noble Prophet was towards the Companions.

Another interesting point regarding the beloved Prophet’s relationships with others was that he never made any distinction between the wealthy and the poor. In his eyes, everybody was equal, rich and poor, young and old, patrons and servants: the noble Prophet never discriminated between people. However, we do see that he showed particular interest in the poor and needy. Indeed, in one of the traditions, the Messenger of God said, “Seek among your weak ones, for you are given provision and help only because of the weak amongst you.”

Abu Dharr related that when the noble Prophet was advising him, one of his words of advice was to love the poor and be close to them.

Tawus ibn Kaysan noticed a man standing in Prayer under the Spout of Mercy, supplicating to God, and weeping in fear of God. When he finished his Prayers, Tawus approached then man, and realizing it was Zayn ul-Abidin, he interrupted him saying, “You have three qualities. I hope they will keep you safe from fear. One of them is that you are the grandson of God’s Messenger, the second is the intercession of your grandfather, and the third is God’s mercy. Therefore, why are you worshipping with such humility?”

The great imam responded to Tawus’s question with the words:

O Tawus, as for me being the grandson of God’s Messenger, it will not save me. God the Almighty said, “When the Trumpet (of Resurrection) is blown, there will no longer be any ties of kinship among them . . . nor will they ask about one another” (al-Mu’minun

23:101). As for the intercession of my grandfather, it will not save me, for God says, “And they cannot intercede for any but His believing servants, those with whom He is well pleased” (al-Anbiya

21:28). As for God’s mercy, He says, “God’s mercy is indeed near to those devoted to doing good” (al-A’raf 7:56). Thus, I am not sure if I am one of those who deserve God’s mercy.