1. What Does Felicity Mean?: All the people in the world want to live happily and peacefully. But the ones who are happy are far less in number. Why is it so? In part it is because we do not really know what will make us happy. Secondly, we must learn the true meaning of the word felicity. Felicity does not consist of worldly happiness only. Quite to the contrary, real felicity means to achieve felicity in the Hereafter. How can felicity in the Hereafter be attained? In order to attain felicity in the Hereafter one must obey Allâhu ta’âlâ’s laws and orders (i.e. obey the Qur’ân al-kerîm and the words of our Prophet ‘sall-Allâhu ’alaihi wa sallam’). Matters concerning the resurrection after death (or belief in the next world) are included within the orders of Allâhu ta’âlâ.
Jenab-i Haqq (Allah) has informed us clearly that the next world’s life is endless, everlasting, but life in this world consists of only a few finite days. Hence, felicity is two dimensional: one aspect addresses the attainment of happiness in the next world while the other addresses worldly happiness. Which should be ranked higher? Wise and intelligent men can easily distinguish. Our wisdom and understanding show us that the next-world’s existence is infinitely superior to the life of this world. But despite this fact, it is obvious that generally men do not spend one-tenth of their worldly efforts for the sake of the next world. Can we possibly understand the pathetic and terrible consequences of this
type of attitude? If we do not believe, then there is no hope of escape. In the next world, a disbeliever’s place will be in the fiery confines of Hell, endlessly. If we believe, then our non-compliance with Allâhu ta’âlâ’s rules will be judged as a kind of carelessness (a type of sleepiness) and corruption. Shame on those people who will still not wake up!
Many people exist who write books, make speeches and read carefully those books on the subject of worldly happiness. Regarding this topic, when we speak about the bliss of the next world we must consider first the book of Haqq (Qur’ân al-kerîm), the words of our holy Prophet (hadith-i sherîfs) and the thousands of books written by Islamic scholars. Unfortunately, there remain few people who read, talk about or listen to the writers and speakers of those books. The bliss of the next world, which has utmost importance, has already been forgotten, and we follow a path of ignorance as if the Hereafter were not the real issue. This attitude by itself represents a most terrifying disaster and a most catastrophic end. See, my beloved daughter, the real aim of my writing
this is to protect you from this devastating tragedy. In other words, my aim is to protect you from the great fire called Hell. And your appreciation of my advice will be in accordance with your understanding and perception. May Allah, the Most High, join you with that group of people who well understand this reality and who act in accordance with their perceptions. Âmîn.
It is not true to think that it is unnecessary to give advice to children on this subject since it exists in books written by many religious scholars. It is incumbent upon any father who has his child’s best interest at heart to inform it not only about this world’s short-term happiness, but also about the next-world’s endless bliss. Jenâb-i Haqq imposed this duty upon every father.
However careless a child may be, he will at least once read the writing of his father that was especially prepared for him, if for nothing more than the sake of curiosity. If he exerts the level of attention and thought needed to understand the writings of his father, he will rescue himself.
Nowadays, the books conveying religious knowledge and the teachers explaining this knowledge are not sufficient. This weakness is apparent in some schools and social circles in big cities, especially in metropolitan areas. Under such circumstances it becomes difficult for a child to develop a true and adequate religious understanding. For this reason, it became an important duty to write here the essentials and basis of Islam. The Essentials
of the foundation of faith are: 1) To believe in Allâhu ta’âlâ; 2) To believe in angels; 3) To believe in the holy books; 4) To believe in the Prophets; 5) To believe in the next world; 6) To believe in fate (all deeds, good or evil, come from Allâhu ta’âlâ). The foundations of Islam are: 1) Kelimat-i Shahâdat; 2) Prayer; 3) Fasting; 4) Zakât; 5) Pilgrimage.
2. This World and the Next World: One day we will understand the truth and our life will come to an end. This is a terrifying fact. In light of this truth, what does life really mean? A person does not deserve to be a human who does not think about what death means. Therefore, the primary purpose of being human is to learn and know what life means, why we exist on the earth, and what exists beyond death. Could there be anyone who knows why we have been sent to this earth better than the master of life? Like all existence, our lives belong to Allâhu ta’âlâ. Jenâb-i Haqq states in the Qur’ân al-kerîm: “I created human beings only to make them aware of My Supremacy and to have them worship Me.” Let’s try to imagine what percentage of human beings today know this fact and practice
it. We certainly know that most of them do not know this fact and the ones who know simply underestimate or ignore this reality. And this brings us to the starting point of ruination. It is the greatest catastrophe, disaster and misfortune (particularly for a Muslim) not to know this fact or not to act in accordance with it despite knowing and furthermore to know but not believe in it. This is so because Jenâb-i Haqq informs us by means of His Holy Book that He will certainly throw into the Hell-fire, eternally, those who don’t believe in His commandments, and the ones who believe but don’t practice will be sent to Hell as long as He wills. He, unlike human beings, does not lie. He will certainly punish the ones who don’t consider His commandments important. His penalty is quite severe. It will be a great pity for
the ones who don’t protect themselves from His punishment. Could it be the business of a rational man to barter the endless life of the Hereafter for this short-termed worldly existence?
3. What Islam Means: Islam means material and moral cleanliness; it prescribes a clean body and a pure heart.
Islam is the only path that leads to happiness in this world and in the life after death. A true Muslim (the one who believes in Allâhu ta’âlâ’s decree) always strives to live in this world peacefully. He believes that all rewards and punishments are from his Allâhu ta’âlâ. Everything is the prearrangement of Allâhu ta’âlâ. A Muslim believes that any thing that enters his life is from
Allâhu ta’âlâ and is eventually good for him. He even accepts an apparent defeat or loss with the belief that in the end it is in his own best interest; hence, he does not undermine his inner sense of peace. He easily overcomes great hardships. He is a beloved man of Allâhu ta’âlâ. As such, in this world and in the world to come, this type of man will attain felicity.
Anyone who obeys the rules of Islam has in effect protected himself from every kind of danger and downfall in this world.
Islam and the religion of a Muslim are identical. Jenâb-i Haqq states in His Qur’ân al-kerîm: “The only religion respected by Allâhu ta’âlâ is Islam.” Excluding Islam, the other religions are not regarded as religions. The New Testament in the hands of Christians and the Old Testament in the hands of Jews are holy books sent prior to the era of our Prophet. Qur’ân al-kerîm has abrogated and replaced both of these books.
Islam means morality. Jenâb-i Haqq said to our Prophet ‘sallallâhu alaihi wa sallam’: “I created you to perfect morality.”
In every word (hadîth) of our Prophet ‘sallallâhu alaihi wa sallam’ great lessons and supreme ethical virtues are embedded.
4. Faith and Belief: In order to be a Muslim it is essential for a man to believe (have faith) in the principles, rules and commandments of Islam. It is also necessary for the one who believes to appreciate and like these principles and rules. Belief (faith) is quite important. Belief is not possible with even a small degree of doubt. Anyone who has doubt should clear his doubt by asking the appropriate questions to religious scholars. Otherwise, he will lose the blessings of being a Believer.
A non-believer is the most unfortunate person in the world; he is doomed to be burned endlessly in the torment of Hell.
Real belief does not consist of believing in some of the commandments and rules while not believing in others. Your faith must be complete.
There are six essentials for having belief: 1) To believe in Allâhu ta’âlâ; 2) To believe in angels; 3) To believe in the holy books; 4) To believe in the Prophets ‘alaihimussalâm’; 5) To believe in the next world (resurrection after death); 6) To believe in fate and that all good and evil deeds come from Allâhu ta’âlâ. Anyone who does not believe in even one of them will be a non-believer. If he dies in this state (may Allâhu ta’âlâ protect us all), his place will be Hell eternally.
5. Proving Allâhu ta’âlâ’s Existence: We do not see Allâhu ta’âlâ.
But all the time wherever we look we see His work, His creation. Whatever we see, for example, the sun, the moon, the stars, mountains, stones, human beings, animals, trees, day and night, summer and winter, the creator of all these things is undoubtedly Allâhu ta’âlâ. For no other creature, nor even the most intelligent group of men, could ever create any of His magnificent creatures - not even an ant! Was Pasteur able to create a microbe? Was Edison able to invent a light equivalent to sunlight? Was Galileo able to change the order of the earth’s revolution around the sun? Who is the creator of the human brain, which invented the radio and enabled men to fly in the skies and travel beneath the sea? To deny this grand existence, one must be either an idiot, deeply ignorant
or the victim of a dense stubbornness. Some qualify creation as Nature. There are some who deny Allâhu ta’âlâ’s existence by saying that the great universes in space, the visible creations of the world, the earth’s rotation, day and night, the four seasons and all things are the result of the forces of nature and natural laws. These people should be asked: Is there not a master over this creation? We believe that any of the trivial things made by man must be accepted as the product of human will and intelligence. Therefore, is it possible for this immense creation to have created itself? Could an unconscious and dull nature create the order and equilibrium between all that we see before us? Is it possible for a normal mind or even a naive thinker to accept such words from unbelievers?
6. Fearing Allâhu ta’âlâ and Loving Allâhu ta’âlâ:
Allâhu ta’âlâ makes Himself be loved by whomever He wills. He engenders in them fear and dread. This is not the case with everybody. This means He loves those men blessed with His love. Most people achieve this grade at the end of a long period of striving, struggling and working.
There are an infinite number of reasons to fear and love Allâhu ta’âlâ.
Reasons for fearing Allâhu ta’âlâ: First let’s think about the many disasters experienced by everyone living in this world. To become ill, to be injured, to lose a body organ, to starve, to be thirsty, to be poor, to experience misfortune in one’s family, fires,
earthquakes... are all examples of disasters and sorrows which either come from creatures indirectly or Allâhu ta’âlâ directly in a manner predetermined and prearranged for everyone. Fortunately, sorrow in this world is temporary. But the disasters of the next world are everlasting. The torment in the life after death will be endless. However, if a sinful Believer (Muslim) enters the next world, he will be tormented according to Allâhu ta’âlâ’s will. The torment of the Hereafter will start as soon as one is put into the grave. Are these not sufficient reasons for greatly fearing Jenâb-i Haqq? An uncountable number of reasons exist for loving Allâhu ta’âlâ too! The first is to be born a Muslim. In other words, to be the child of Muslim parents by itself is a unique and wonderful
reason for loving Allâhu ta’âlâ and for thanking Him the rest of our lives. For instance, if we were born Christians, then it would be quite difficult or impossible to find the path of Islam. We would have lived as a member of the Christian community and would have gone to the next world as unbelievers. Yet it is not sufficient in our time to be born a Muslim. It is an extra blessing for one to belong to a family that loves and does its best for Islam. There are countless so-called Muslims who don’t practice the requirements of Islam, even though they carry Islamic names like Ahmad and Fatma. It is one of the greatest blessings from Allâhu ta’âlâ to have intelligence and understanding so as to be able to distinguish good from evil. Furthermore, to live under a government that respects human rights, to be healthy, not
to live in poverty, and the many other thousands of blessings are all favors and gifts from Jenâb-i Haqq. If we think about the millions of unbelievers and the millions of Muslims who do not have these blessings, it then becomes very easy to love and thank Allâhu ta’âlâ.
7. Allâhu ta’âlâ’s Book (Law): To believe in Qur’ân al-kerîm is one of the essentials of belief. It is not permissible to doubt even a single verse of Qur’ân al-Kerîm. By reading the books of eminent religious men (Islamic scholars), who love Allâhu ta’âlâ, if there is doubt, it will be removed.
Since Allâhu ta’âlâ is very merciful, no one in this world will remain without hearing His commands and orders. Allah, the Most High, has not only sent prophets, but He has also conveyed His Book (Law). The book of the Muslims is Qur’ân al-kerîm. Since Qur’ân al-kerîm comprises all the relevant rules and orders within the previous holy books, which were sent to nations existing prior to the time of our Prophet ‘sall-Allâhu ’alaihi wa
sallam’, it is the book that addresses all of mankind. In other words, Qur’ân al-kerîm is the book that leads to the truth for all men, regardless of whether they are Christians, Jews, or else.
A person who disbelieves Qur’ân al-kerîm is not a Muslim. Non-Muslims will not be released from the Hell-fire of Allâhu ta’âlâ.
Qur’ân al-kerîm is the word of Allâhu ta’âlâ. That is, every word and statement within Qur’ân al-kerîm was communicated to our Prophet ‘alaihissalam’ by Allâhu ta’âlâ. These words were communicated to our Prophet by means of wahy, i.e., through one of the great angels, Gabrail ‘alaihissalam’. Gabrail ‘alaihissalam’, disguised as a human being, read these words to our Prophet ‘alaihissalam’ and had him memorize them. Qur’ân al-kerîm came to our Prophet ‘alaihissalam’ piece by piece, chapter by chapter. As soon as our Prophet ‘alaihissalam’ received the orders of Allâhu ta’âlâ, he would memorize them. Subsequently, he had his close companions memorize them, too. He also had his secretaries,
some time later, write them down. Afterwards, all the chapters were brought together and Qur’ân al-kerîm was compiled into a book. Every copy of Qur’ân al-kerîm existing today is identical to every other copy of Qur’ân al-kerîm in the world. Not even one word or even one letter is different. However, the Bibles used by today’s Christians are not similar nor consistent with one another.
It is absolutely necessary to believe in every verse (every sentence) of Qur’ân al-kerîm. To disbelieve even one verse of it will definitely destroy one’s belief. The next world of an unbeliever will be unbearable.
Allâhu ta’âlâ’s commandments are not debatable. It is not permissible to interpret them with one’s own understanding, to perceive them in accordance with one’s own interest at heart. The only person who could understand Qur’ân al-kerîm was our Prophet ‘’alaihi ’s-salâm’. By means of hadîth-i sherîfs, our Prophet ‘’alaihi ’s-salâm’ explained those parts of Qur’ân al-kerîm which we could not have comprehended otherwise. Moreoever, great Islamic scholars interpreted Qur’ân al-kerîm. Most of the verses in Qur’ân al-kerîm have extensive meanings. Therefore, it is not possible to express the full meaning of a verse simply by translating it word for word. It is only possible to learn the meaning of a verse from the interpretation or explanation of an authorized Islamic scholar.
There are some people who claim that Qur’ân al-kerîm is the
words of our Prophet ‘alaihi ’s-salâm’. These people are undoubtedly unbelievers.
When Qur’ân al-kerîm was being sent to our Prophet ‘’alaihi ’s-salâm’, verse by verse, even the most famous Arab poets and writers of that time acknowledged their inability to compete or even write a single sentence resembling the greatness of Qur’ân al-kerîm. From that time onward, it was admitted that Qur’ân al-kerîm was a miracle. Qur’ân al-kerîm is the greatest blessing bestowed upon mankind. This is because Qur’ân al-kerîm reveals the way that will lead man, in this world and in the next, to felicity. How lucky for those who follow this path!
8. Prophets: Allâhu ta’âlâ communicated His commandments and rules to mankind by means of His Prophets ‘’alaihi ’s-salâm’. Prophets are humans too. But they are the great men specially created by Allâhu ta’âlâ to be learned, pure and perfect. Due to the spiritual closeness between them and Allâhu ta’âlâ, their minds and hearts have been endowed with extensive knowledge and inspiration quite different from ours. According to Islamic scholars, up to our Prophet ‘sall-Allâhu ’alaihi wa sallam’ one hundred and twenty-four thousand prophets appeared. Our Prophet ‘alaihissalâm’ is the last and the greatest of all the prophets. No
prophet will come after our Prophet ‘alaihissalâm’. Our Prophet is the most beloved man of Allâhu ta’âlâ’s creation. He once said to our Prophet ‘alaihissalâm’:
“If you had not existed, I would not have created this universe (all of existence).” Our Prophet ‘alaihissalâm’ was born in Mekka-i Mukarrama. He was not educated in a university; he had not received any form of formal education. He was illiterate.
Nonetheless, he is the most intelligent, the most learned, and the most benevolent of human beings. This is due to the fact that Jenâb-i Haqq created him as the final light of the world; even centuries later another prophet will not appear. This light will maintain its glory until the Day of Resurrection. It is one of the essentials of our belief to believe in our Prophet and all the other prophets ‘alaihimussalam’. The one who does not believe in our Prophet ‘alaihissalam’ is not regarded as a Muslim. Non-Muslims will be put in Hell for eternity. This fact has been communicated by Jenâb-i Haqq in His Qur’ân al-kerîm.
9. To Believe in the Next World: This is also an essential aspect of belief. Anyone who disbelieves in the resurrection after death becomes a disbeliever, kâfir. If one goes to the next world as a disbeliever he will be sentenced to an eternal life in Hell. Most of
the people of our time appear not to believe in this essential fact. They simply think this life consists in only being comfortable and having an easy life. They act as if their objectives are only to enjoy everything, travel, live in comfort and become rich. Such people do not think about the Resurrection nor do they believe they are accountable for their worldly affairs. A human being cannot live with such a degree of insensitivity. The result of such carelessness will definitely be catastrophic.
Those who argue that it is impossible to be resurrected after death and that the body, after having turned into soil, will not again be brought together are not few in number. But they are certainly disbelievers, irreligious and spiritually poor individuals. Within their minds exist some logical explanations for rejecting the Resurrection. However, is it not within the greatness of Allâhu ta’âlâ to recreate man, if we consider the fact of His ability to create man from non-existence (or from one drop of fluid)? How is it possible to suppose that the creator of this entire universe, with all its marvelous creatures, is unable to again create man? The leaves of trees fall during the autumn season. Consequently, trees appear to be dead with their bare branches. But don’t they come back to life
again in spring? The great Celaleddin-i Rűmî ‘quddise sirruh’ by saying: “Which seed is not able to sprout to the surface after being sowed?” indicated that after being buried humans will be resurrected. In respect to this, what excellent logical reasoning is cited below by Hadrat Ali ‘kerremallahuwejheh’: “Ahmed believes in the life after death. But a friend of his, Kaya, does not believe in the Resurrection. Ahmed tries hard to convince him. But he fails to do so. At last, Ahmed says to Kaya that he, Ahmed, practices all the commandments of Allâhu ta’âlâ and that he believes in the next world. Ahmed continues by saying, ‘Maybe I get tired and have more difficulties than you because I practice Allâhu ta’âlâ’s orders and rules. I fast and I pray; however, you don’t worship at all. But let’s imagine that we became elderly
and died. It will be certain whether or not the next world exists as soon as we enter the grave. If the next world exists, I will have respect and live in comfort there. If it doesn’t exist, then I will lose nothing; the only cost will be the weariness I experienced sometimes while worshipping Allâhu ta’âlâ. But, in your case, if the next world doesn’t exist you will incur neither profit nor loss. But, if it exists, that will mean that you will meet with utter loss. You will not be able to rescue yourself from eternal Hell’s endless torment.
Therefore, according to balanced reasoning and logic, whose approach is correct? I leave this issue to you to ponder upon.’ ” Nothing can be said against this type of logical argument. Furthermore, we want to point out that to believe in the next world with some doubt is a defective belief. The belief must be perfect and without an iota of doubt.
10. To Believe in Fate, Goodness and Evil: One of the essentials of belief is to believe in fate and that all good and evil come from Allâhu ta’âlâ. The meaning of fate as expressed in English is destiny. Jenâb-i Haqq externally knows everything which will be experienced by every man. Nobody is able to change fate. It is changed only if Jenâb-i Haqq wills. Fate is a secret of Allâhu ta’âlâ.
All good and evil come from Allâhu ta’âlâ, since the superior will belongs to Him. Allâhu ta’âlâ has given man only an inferior will. The ones who use this inferior will according to the commandments of Allâhu ta’âlâ will be rewarded. The ones who abuse it will be punished. It is the use of this inferior will that leads men to either Heaven or Hell. If a Muslim drinks alcohol, he will have used his will against the commandments of Allâhu ta’âlâ. If a Muslim abstains from drinking alcoholic drinks, he has used his will in compliance with the orders of Allâhu ta’âlâ. Therefore, one may use one’s will at one’s own discretion, either for what is right or for what is wrong.
As a result of using one’s inferior will in a disobedient manner, Allâhu ta’âlâ will bring evil upon such a person. Therefore, this person is the one who prepares evil. Jenâb-i Haqq is not cruel. On the contrary, the mercy of Allâhu ta’âlâ is superior to the mercy of a mother for her child. Nevertheless, the motive behind an evil act is known only by Allâhu ta’âlâ. It is not always possible for man to understand the reasons and the motives for every will or every affair of Allâhu ta’âlâ.
11. The Virtues of Namâz (ritual prayer): Namâz has many material and spiritual benefits. A Muslim who makes an ablution five times daily must as a result be a clean person. A person who bows down, puts his face on the carpet and then stands up again fifty times (fifty rak’ats) daily has moved every part of his body, and, therefore, he must be in good shape. A clean and active person may easily maintain his good health every year of his life. If it is carefully observed, it will be seen that most of the individuals who continuously perform namâz are quite healthy.
If we look at the spiritual benefits of namâz, we can see that a
person who is performing his five daily prayers is in fact bowing before Allâhu ta’âlâ and thereby frequently recalling His Holiness. A person who believes in and fears Allâhu ta’âlâ, if he has been committing sins, will come to better understand his wrong behavior. Consequently, he will try not to repeat his sins and certainly will find a way to reform himself. Initially, this act of reformation may not be easy. But as he continues to pray, he will more easily follow the rules of Allâhu ta’âlâ and refrain from breaking His commandments. Thus, he will eventually walk the way of a mature and pure Muslim. Namâz is the best remedy for leading men to the right path. Namâz influences every Muslim to be a perfect person. Hence, any society formed by such men will, of course, be
a happy one.
Namâz is the basis of Islam. As a building without a foundation will never be strong, so it is that without namâz Islam will certainly decay.
We stated earlier that namâz is the principal means of often recalling Allâhu ta’âlâ. To give up praying leads to forgetting Allahu ta’âlâ. Allâhu ta’âlâ doesn’t forgive the ones who forget Him. Concerning those who forget Him, He says in the seventh verse of Sűra Baqara: “We sealed their hearts.” May Allâhu ta’âlâ protect us all from that type of punishment. Âmîn.
Some say that namâz is a hindrance to good business and making profits. They say that to make an ablution for and to perform the early and late afternoon prayers is particularly time consuming and difficult. This argument is useless. In every work place in developed countries everyone is given at least an hour’s lunch break. It only takes fifteen minutes out of this time to make an ablution and to perform the early afternoon prayer. In the afternoon, by maintaining the previous ablution, it will be possible to perform late afternoon prayer within five or ten minutes.
Namâz is the key which opens the door to this world’s and the next world’s happiness. It is within the capability of everyone to get this key. Lastly, any Muslim who believes in Allâhu ta’âlâ and who is not lazy will obtain this key. This is a matter of will and determination.
Anyone who performs namâz continuously proves with strong evidence his sincerity and conviction in his belief in Allâhu ta’âlâ.
To perform namâz to make an impression or for show is hypocrisy. This type of namâz is not accepted. In our times,
almost no one remains who performs namâz for the sake of an image. On the contrary, most people secretly perform their namâz. Nowadays, it is common for those who make namâz to be picked on, to be made fun of, and to be looked down upon. They are also referred to as retrogressive, reactionary, fundamentalist and backward-minded. Therefore, it is permissible to secretly perform your namâz in order to avoid such evil behavior.
Any Muslim who tastes the pleasure of performing namâz will not be able to abandon it.
12. Virtues of Fasting: Allâhu ta’âlâ commands all Muslims to fast a month (Ramadân-i Sherîf) in a year during the day–time. This is not a useless, unnecessary order. Fasting provides both material and spiritual benefits. In order to keep the body healthy, the stomach and intestines, which become very tired after digesting food continously for a year, should rest for a month in a year (if a lot of food isn’t eaten during the iftâr meal). This is the material benefit of fasting. The spiritual benefit is felt by the fasting person as a result of his experiencing the suffering of a starving person. In turn, this promotes the mutual cooperation and assistance between people. Conflict will never arise in a community whose members mutually help each other.
Furthermore, any Muslim who fasts a month in order to comply with Allâhu ta’âlâ’s orders will accustom himself to obeying the rules of Allâhu ta’âlâ. And the more he obeys Allâhu ta’âlâ, the more his capacity to obey grows.
13. Contentment and Consent: To be content with one’s present state means to thank and praise Allâhu ta’âlâ. Not envying anyone who is higher in rank, richer, more beautiful or more powerful, and simply being satisfied with one’s state brings great peace to the heart. And more than this, such a person is the beloved of Allâhu ta’âlâ. The reason for his being the beloved is due to his being pleased and content with what Allâhu ta’âlâ has given him. Hence, Allâhu ta’âlâ is content with him.
Contentment is an inexhaustible treasure. A discontented rich man is lower than a contented poor man. This is because this rich man’s heart is not at peace. On the contrary, since the poor man’s heart is at peace, he will live as if he possesses a treasure.
Contentment means to be satisfied with everything coming from Allâhu ta’âlâ. One must be content even if a disaster comes from Allâhu ta’âlâ; one must never complain to anybody. But not all people will be able to do this. Those who can are indeed great
because this would mean that they have the patience and endurance which is particular to prophets ‘alaihissalâm’. The more a person believes in Allâhu ta’âlâ’s greatness, the greater will be the person’s level of patience and endurance. It is a virtue that should be envied without malice.
14. Jealousy/Envy: Anyone who envies someone who has something superior to his, that is, the one who thinks the superior things of others should belong to him is called jealous. This state of mind is the worst habit of humanity. A jealous man is a restless man all of his life. Such a person never sees the ones worse off than him, rather they only look at those who are higher, the wealthy persons and their belongings, and envy them. A jealous person is anyone who is not content with the things given to him by Allâhu ta’âlâ. If someone is not content with the things given by Allâhu ta’âlâ, then Allâhu ta’âlâ will not be content with him. Discontent with Allâhu ta’âlâ is the greatest tragedy. Consequently, such a person will be frustrated in both worlds. So if anyone feels jealous and envious
he should try to gradually release himself from such feelings. This is entirely possible. A person may correct himself at any stage of development. Anyone who overcomes jealousy will be in a state of peace and rest. This is not a matter of being rich or poor. This is a matter of being rich or poor within the heart. There are a lot of poor people who continuously thank Allâhu ta’âlâ. Even if they only earn a piece of bread, they never think about the rich. On the other hand, there are many a rich person who suffers from not being able to add millions more to their wealth, which is already in amounts of several million. A jealous person never considers himself well off when with someone better dressed or who possesses a better living standard. In other words, he envies another person’s tallness, beauty, diligence, and
success. Worse than this, he enjoys the other person’s troubles. This type of state of mind is the highest degree of jealousy. Allâhu ta’âlâ’s help may cease to come to such a person, and he may remain deprived of His help. But good and benevolent individuals are under the auspices of Allâhu ta’âlâ. There is an excellent hadith-i sherîf by our exalted Prophet ‘sall-Allâhu alaihi wa sallam’ that states: “If any Muslim doesn’t like for others to have what he would like to have, or if he would like something unfortunate to happen to someone that he wouldn’t like for himself, then his belief is not perfect.” In other words, our Prophet ‘sall-Allâhu ’alaihi wa sallam’ doesn’t like those who are egocentric. He likes the ones who care about other
Muslims. Let’s imagine the entire world obeying the orders of our Prophet ‘sall-Allâhu ’alaihi wa sallam’. Would there remain any chaos or mess in the world?
15. To do favors to men, particularly Muslims, and not to hurt someone’s feelings (heart): Kindness from one person to another, and particularly to a Muslim, is a very positive attitude that Allâhu ta’âlâ appreciates. Kindness can be done in several ways. It can be conveyed by means of money, physical or mental help etc. If a man is not able to extend any help and instead only offers a smile to the men of Allâhu ta’âlâ, this attitude also would be greatly appreciated.
Allâhu ta’âlâ says: “I will amply help those who help My people.” Is someone who withholds help even though he is able to be of assistance a beloved man of Allâhu ta’âlâ? To hurt someone’s heart is to invite the wrath of Allâhu ta’âlâ. One should seriously avoid such attitudes. Allâhu ta’âlâ’s love is located within a person’s heart. It, therefore, is very dangerous to hurt that spot. Above all, if in that heart Allâhu ta’âlâ’s fear and love is placed, one should utterly avoid hurting it.
16. The Rights of a Mother: There are no rights in the world more important than the rights of a mother. One should think about the fact that a mother carries a child nine months within her womb. She feeds her child with her blood. She delivers it with a great deal of pain and excitement. She remains sleepless even for months while her child is still a baby. She feeds it with her milk. Later on, she tolerates its naughtiness at all ages. These hardships could not be borne in return for monetary payments and interest. These hardships could only be tolerated by mothers only because Allâhu ta’âlâ has given them pity for their children. It is obvious that a child is highly indebted to his mother in return for these great difficulties. Usually, the child will not be able to find the time or possibility
to pay for his mother’s rights. Any child who rebels against his mother will be no different from an ordinary rebel or robber. After growing up, will not the hurt and trouble caused by a rebellious child to its mother bring about Allâhu ta’âlâ’s wrath and punishment? Isn’t it a shame that many children because of being young, insensitive and inappreciative neglect the rights of their mothers. They distress their mothers, and if their mothers, due to desperate conditions, curse them, their malediction may be accepted. Then the child may be punished even in this world. The punishment in the next world will be unpredictably painful. A child who is a bit perceptive and
understanding will address his mother’s rights and to what she wants willingly. He will always maintain a good relationship with her. If a child hurts his mother’s feelings, he must immediately seek forgiveness and not offend her again. If he hurts her two or three times, he should repeatedly seek forgiveness and make serious efforts not to offend her. There will be a very painful ending for those who go to the next world with the rights of their mothers on them.
17. Chastity (Honesty): Jenâb-i Haqq, in order to maintain the human species, created the attraction between men and women. But, at the same time, He is testing them in a very difficult way concerning this feeling, this attraction. The most difficult test which we will ever face in our life is the test of chastity. The one who passes this test will be a hero in both this world and in the next. A person’s perfection (faultlessness) or inferiority emerges during the chastity affair. Jenâb-i Haqq in various verses of Qur’ân al-kerîm promises great rewards and gives good news to the ones who are able to protect their chastity. He promises Hell’s torment for the ones who don’t care about their chastity. Jenâb-i Haqq deems murdering a man and unchastity to be equal.
Perhaps ninety percent of all human sins concerns chastity.
An unchaste person will be sinful and dishonorable within society and even before Allâhu ta’âlâ. A whore’s honor and dignity within society is almost the same as a strolling dog’s dignity in the streets. Male and female erotic feelings exist both in humans and in animals. But, in so far as animals don’t have a sense of shame, they can’t keep those feelings secret. However, human beings have a sense of dignity and honor; they must try to satisfy their erotic feelings in a legitimate way.
A person’s or family’s honor and dignity is measured by their resistance to these felings. A rich and a very beautiful woman will not have honor if she is unchaste. Her dignity is reflected. She is a whore within the eyes of society. But a poor and chaste woman has dignity everywhere, all the time. She deserves respect. These are the criteria used in a normal and purified society. The communities whose members only pursue their erotic feelings and violate the rules of chastity are like wild herds of cattle. Moreover, they will only make fun of our words. There is nothing we can say to them. The only thing to say is, “May Allah correct them.”
Most of the scandals, crimes, quarrels, jealousies, in short, all types of evil arise mainly from lack of chastity.
Most people cannot refrain themselves from indulging in the things of the wrong path even though they may know the negative results of being unchaste. Accordingly, what are the remedies that can prevent them from entering on the wrong course and lead them to the true path? This is an educational and ethical problem. We have already said that religion means ethics. On this important subject, religious education plays a vital role. Anyone who is taught to fear Allâhu ta’âlâ and who thereby really fears Allâhu ta’âlâ will not be unchaste. Consequently, it must be our primary duty to try to teach our children the fear of Allâhu ta’âlâ. In order to fear Allâhu ta’âlâ, one should know Allahu ta’âlâ very well. To know Allâhu ta’âlâ well, we must learn
the attributes and grandness of Allâhu ta’âlâ. A society which never thinks about Allâhu ta’âlâ will not easily fear Allâhu ta’âlâ. To fear Allâhu ta’âlâ is also a matter of knowledge, work and effort. It will not emanate from a vacuum. This fear is easily given to whomever Allâhu ta’âlâ wishes. The fear of Allâhu ta’âlâ is a good indication of a human being.
In metropolitan areas, matters of chastity are going in a dangerous direction. It is quite difficult for a young lady to protect her chastity only by means of her reasoning and perceiving alone. A lady (if she is a bit beautiful) is always surrounded by unexpected and unpredictable risks. These risks never permit her to go to school, walk on the way towards her home, to take a bus, or even to visit her neighbors. Above all, if that girl has inferior morals, she will not know how to resist erotic female feelings and will probably be twice at risk. It is for this reason that it is impermissible for a parent to leave unsupervised, even for five minutes, a young girl. At home, her mother supervises her; outside of the home, her father looks after her like a protective angel.
O my dear daughter! Maybe your father’s life may not be long enough to protect you. Perhaps your mother may not follow you everywhere all the time. In that case, will you be a toy of corrupt persons, a disabled creature against the risks? May Allâhu ta’âlâ protect you from such a fate! Âmîn. I first entrust you to the greatness and auspicious blessings of Allâhu ta’âlâ. Later on, I will advise you to avoid such risks by using the wisdom Allâhu ta’âlâ has given you.
My dear daughter, you may live in a place or location which may bring harm to you from everybody all the time. This harm may not come to your money or wealth, but to your chastity,
dignity and honor. Monetary losses are easy to make up. But morals, once lost, are extremely difficult to replace.
In our society, certain kinds of pests (corrupt individuals) exist who will make it very difficult for you to live among them with honor. Also, not only will difficulties arise from others, but from within yourself certain problems will occur. If you are overwhelmed by the feelings you feel inside and are unable to control yourself, you will easily fall into the pit of unchastity and corruption. The number of those who have been able to rescue themselves from this is quite small.
You must strive to obtain a legitimate and dignified way to satisfy your feminine feelings. As we all do, you must marry. No reasons exist for not marrying, if your morals are intact. Don’t incline towards flirtation and premarital relationships as most girls do. These types of experiences are absolutely hazardous. In fact, to have flirted with the person to whom you are married doesn’t necessarily guarantee happiness in your marriage.
A second remedy for protecting chastity is to marry young girls and boys at the proper time. A third remedy is to stay away from those places which may damage your chastity. For instance, to stay away from mixed, male and female, groups; not to drink alchohol; not to be friends with weak and corrupt persons and to avoid all other types of ways that may lead one astray is the best alternative. Such ideas which are considered the rights of youth or entertainment are nothing more than traps for young girls. Any girl who doesn’t believe that it is a trap will realize it later on. But it will be too late then. Girls are easily attracted by external beauty and the charms of entertainment. Step by step or immediately, they will become toys in the hands of males. Even a girl who is most confident in
her attitude will, at last, not resist. She will easily succumb to the deceitful smile of her boyfriend. So, this girl too is trapped. Above all, if a girl wants a relationship, then she is deeply at risk. None or very few release themselves from such a trap. On the other hand, it is much easier not to go to places of entertainment, which are, in fact, traps. There is an old saying, “If the eyes don’t see, the heart tolerates.” Any girl who stays away from such places, frees herself from the charm and risks of such places. If she goes, it won’t be easy to escape. We don’t say this as a form of advice. We argue it on the basis of our experiences.
Chastity is a jewel; young girls are worth millions. Any male who does not fear Allâhu ta’âlâ will use all of his ability to grab
such a jewel. After grabbing it, he will have achieved his goal. But then the jewel will have been converted into an ordinary stone. Afterwards, it will be easy to throw it into the streets. In such a case, the man is a thief and the woman is a poor person who has had her jewel stolen.
18. How should a young woman dress?: A young woman should appear in a clean and modest dress which doesn’t arouse any attention.
A girl too well dressed, especially in a decorative way, will provoke suspicion about her morals.
For a young woman to exhibit her private organs -busts and legs- so that they will be appreciated, is a sign of corrupt morals.
It is a must for a young lady who cares about herself and her family’s honor and dignity to dress modestly. A young lady dressing in a manner to hide her breasts while wearing a skirt which is full and ample is a sign that she is a modest house lady. How should a Muslim girl dress? The reply to this question is written in the eighth chapter of the fourth fascicle of Endless Bliss.
A disrespectful and sarcastic attitude is a sign of corruption. A young lady with good conduct never looks at an unrelated male with concern and care. It is far better not to look at them at all if it is possible. This should be done naturally, not artificially.
A lady’s glance over towards a man’s face encourages a sarcastic and aggressive man to become a pest.
A lady’s encouraging attitude towards a man will bring disaster. Human beings are different in character and habits as well as in their appearances. A smart and goodlooking face does not necessarily indicate a person with good conduct.
Strolling in a carefree way to attract attention does not leave a good impression. Such a girl will be made fun of and teased.
A young lady’s manner of dressing, her way of walking, and her attitude all give an idea about her religious beliefs, morals and character.
O my Allah? By Thine blessing and favour, I have led a long life without suffering grave troubles. During this life I have committed a lot of sins against Thee. I have spent my irâda-i juz’iyya on things which Thou doest not like.
But now the time of my returning to Thee is so close. From now on, the phases of my life in this world and the next will be as follows:
Worldly trouble, pangs of death, life in the grave, the Day of Last Judgement, probable rewards and punishments...
I do not know how I will manage to pass through these dangerous fords with these grave sins of mine. What will become of me if I should not attain Thine forgiveness?
I do not know if my istighfâr and prayers will ever be worthy of admission. Thine attribute of compassion and forgiveness is my one and only hope! Whom else could I trust myself to?
O my Allah! I believe in Thee. I believe as Thou hast commanded in Thine Book, I believe in Thine Book and Messenger ‘sallallâhu alaihi wa sallam’.
My eyes have seen the universe stating Thine infinite greatness. My mind which Thou endowed upon me, has realized Thine grandeur. I also know that my sins are not even a drop in Thine ocean of forgiveness and mercy.
I repent of the sins I have committed. Do not lessen my feelings of repentance! Increase these feelings of mine to great sorrows, O my Allah!
O my Allah! Thou likest to forgive. Include me among those slaves of Thine whom Thou willst forgive! Thou art Ghafűrurrahîm, O my Allah!
Hayri Aytepe
Retired Major-General
[Hayri Aytepe ‘rahmatullâhi ’aleyh’ passed away on the second Saturday of September in 1387 (1967). He rests in the cemetery of Edirnekapı.]