In this section we will explain the superiority of human beings over other creatures: all objects are similar with respect to their constitution, i.e., they are all made out of material and possess weight and volume. Human beings and animals are also equal to inanimate objects in this respect. But objects are differentiated from each other according to their specific attributes.

[Every object is made out of atoms. A speck of dust is a collection of millions of atoms. Some specific numbers of atoms combine together to form molecules. There are two types of objects, pure objects and mixtures. Objects which possess specific qualities are called pure objects. For example, copper wire or rain water are pure objects because they possess the same quality all the time, no matter where they are on earth. Their boiling and melting temperatures are known and they never change. Objects that do not possess specific qualities are called mixtures. Milk, wood, gasoline, sea water are mixtures. They may possess different qualities depending on the state they are in. They do not possess specific boiling and melting temperatures. For example, cow’s milk is different from sheep’s while the water of the Black Sea is different from the water of the Mediterranean Sea. The waters of the Black Sea are less salty than the water of the Mediterranean Sea.

Pure objects are also categorized in two ways. They are called elements if they cannot be divided further into other parts which have different characteristics. Gold, sulphur, iodine, and oxygen are elements. We know 105 elements today. Pure objects which can be divided into parts which have different characteristics are called composite objects. For example, sugar, rain water and alcohol are composite objects. If sugar is exposed to fire, it will decompose into carbon, water and some other parts. Furthermore, water can be divided into hydrogen and oxygen gases when it is exposed to electrical energy in a known manner. Today we know millions of composite objects. Composite objects are constructed by combining the atoms of two or more elements.

The same object can possess three states (i.e., solid, liquid and gaseous forms.) For example, water is in its solid state when it is frozen; liquid state when it is water; and gaseous state when it is vaporous. Gaseous state means it is like air and does not have a known volume or shape. Simple objects or elements are divided into three groups:

1– Real minerals (also called metals.)

2– Non-minerals (also called ametals.)

3– Half minerals.

There are seventy-eight real minerals. Seventy-seven of them are in solid form at room temperature. Only mercury is in liquid form at room temperature. Its boiling temperature is 357.3 degree Celsius and it becomes solid at -39.4 degree Celsius. When solid real minerals are pounded by a hammer, they take sheet-metal form. They do not separate into dust-like pieces. When atoms of metals combine with other atoms, they carry a positive electric charge. They cannot carry negative electric charges. Therefore, two metals cannot combine with each other because two metals which have positive charges do not attract each other. On the contrary, they repel each other.

There are seventeen ametals. One of them is in liquid form; five of them are in solid form and eleven of them are in gaseous form. When solid ametals are pounded by a hammer in a mortar, they take a dust-like form. They do not take sheet-metal form. Pure charcoal is an ametal and is called carbon in chemistry. When ametal atoms take the composite form by combining with others, they can either be in positively charged form or negatively charged form. Therefore, a few ametal atoms can combine together to form a molecule.

Composite objects are divided into two groups. Those which possess carbon and hydrogen atoms simultaneously in their constitution are called organic materials. They can burn and are formed in living beings. Recently, some of these materials were synthesized in laboratories and plants. Fat, sugar, acetone, quinine are some of the examples for organic substances. Objects which do not contain carbon and hydrogen simultaneously (namely hydrocarbons) in their constitution are called inorganic objects. They exist on the shell of the earth and in the sea in a dissolved form. Salt that is used in cooking, water, limestone, silica and sand are of this type.

All of these inanimate objects are mixed and combined in a special manner to form the basic building block of living cells. Cells are a living thing. Animal cells differ from plant cells but human cells are similar to animal cells. Living cells combine to form tissues while different kinds of tissues combine to form organs. Various organs combine together to form systems. The chain of cells-tissues-organs-systems as a whole combine together to form plants, animals, and the physical body of human beings.]

All the existing things in the material domain are classified in three groups: inanimate objects, plants, and animals. Among the animals, the human race is the most precious and honored species of all. Among the different species of every class, there is an order of superiority. In other words, one of the species is superior to others. The most superior species of a class shows similarities to the lowest species of a higher class. Moreover, most of their attributes will be identical. For example, coral looks similar to a stone which is an inanimate object but it multiplies and grows like living creatures. Date palms and fly-catcher (Dionaea muscicapa) act and sense like an animal. Some date palms are male and others are female. Male trees bend over toward the females. Unless some matter passes from the male date palm to the female, she cannot produce her fruits. Even though all the plants have reproductive means and fecundation takes place, it is more pronounced in date palms and looks like similar to what is in animals. Moreover, there is a white section on the top of the date palm that functions like the heart of the animal. If this white section is injured or is immersed under water for a while, the date palm dies. In one hadith, it is reported that Rasulullah, peace be upon him, said, “Pay respect to your aunt, date palm! Because, the first date palm was created from the clay that was left over from the clay of Adam, peace be upon him.” This may be an indication from the prophet that this tree is the most supreme of the plant species.

The lowest species of the animal race is the sponge. They have a white color and live in the sea. They have conscious movements. There are thousands of primitive animals who live in the water. Among all creatures, there exists a better, more developed species over the primitive one. The order of superiority among them is explained in biology books. Every species has different feeding and self defense organs. For example, some of them have arrows to defend themselves, others have teeth, claws, horns or wings. Some of them depend on their speed and some others depend on cunning (fox). Every species with its peculiarities are protected. Numerous things that bewilder human mind are given to them as abilities for survival. For example, bees like expert engineers make octagonal honeycombs. If they were making their honeycomb in cylindrical shape, there would be an extra space between each honeycomb which would be a waste. There is no space waste in the shape of an octagonal prism. If it were in the shape of a rectangle, their volume and space would be smaller. The octagonal-shaped honeycomb is the most efficient object to work for the bees. Human beings can understand these things through education and analytical mind. Those who are not educated in these matters cannot understand and appreciate the intricate art demonstrated by these bees. Who instructed these bees? No doubt, Allahu ta’ala is inspiring them. These days, this inspiration is called inner drive!

If we consider animals having various levels of superiority to one another, then the most superior ones which are closest to human beings are horses, monkeys, elephants and parrots. Monkeys and elephants have intelligence levels which are not much below from many human beings. [Darwin, a geneticist, classified the various species of animals with respect to their superiorities to one another and noted monkeys were the most superior of all the species. Some of the enemies of Islam who pass themselves as progressive and enlightened men are in reality thick headed science fanatics who assert Darwin said animals mutated from one species to another through selective process until man evolved. They assert these types of absurdities to deny the creation of Adam, peace be upon him, from clay and to deceive the Muslim youth. In reality, Darwin never said that one animal species transforms to another. He did say there is an order of superiority in the creation of animals. He writes that the ones in the lower level of creation become a food-stock for the higher ones. This fact was observed and understood previously by Islamic scholars and was recorded in their books. For example, Ali bin Amrullah, may Allahu ta’ala be pleased with him, wrote in his book, the order of superiorities of animals with respect to each other. He was born centuries before Darwin (916) and died in 979 Hijri [1570 A.D.]. It is apparent that Darwin [1809-1890] read and culled his ideas from Islamic books.

Above the animals there exists the lowest levels of human beings. People who live in deserts, jungles are of this kind. The most superior human beings live in cities located between the 23-66 latitutes.]

Furthermore, there are differences among human beings with respect to material and moral standards, beyond and above the order of superiorities of creation. Some human beings put their efforts and intelligence in the advancement of technology, thereby inventing new tools and machinery. Others, in addition to technology, made progress in knowledge of reason and logic as well as science and technology. The highest human beings made progress in science and technology as well as in morals and ethics. They have reached the highest grade or level human beings can attain. This grade is called “the grade of approaching Allahu ta’ala and establishing closeness to Him.” People who reach the highest grade strive to enlighten those who are in the lower lavels in order to raise them to higher levels. The highest of all of these people are the prophets, peace be upon them. They are honored by receiving messages and orders from Allahu ta’ala through the archangel Gabriel. The messages and orders which came through the archangel Gabriel are called revelation. The prophets showed human beings the way of progress and raised their level of humanity by conveying the received revelations to them. This path of progress shown by the prophets is called religion. The high grades which can be attained by human beings who make progress in religion are higher than the grades of the angels.

The rank of prophethood has four degrees. The first one is the degree of “Nabi.” Prophets at this level are not given divinely revealed laws and commandments (Shari’at) but they implement the prevailing divine laws (Shari’ats). The second degree is the degree of “Rasul.” Prophets of this degree are given new Divine Laws and commandments which are appropriate for the changing times. The third degree is the degree of “Ulul’azm” prophets. Prophets at this level come at a new epoch when times are desperate, the prevailing given divine law is forgotten and people are in dire need of a new revelation. Prophets of this degree are Adam, Noah (Nuh), Abraham (Ibrahim), Moses (Musa), Jesus (Isa), and Muhammad, peace be upon them. The fourth one is the degree of “Seal of the Prophets” or the final prophet (Hatam al-Anbiya). This highest degree is spared only for Hadrat Muhammad, peace be upon him. With the Divine address, “If it was not you, if it was not you, I would not have created anything!” He was honored and praised and this proves that the degrees of human beings are higher than the degrees of angels.

Degrees of human beings are exactly at the middle of the creation, i.e., angels, human beings and animals. One who follows the commandments of Islam progresses and becomes higher than the angels. The one who is deceived by his own soul and corrupt friends and separated from Islam sinks to the lower levels. Because, as we have communicated earlier, the spirit is incorporeal and the physical body is made up of matters which are substantially different in specific construction. Human beings are similar to angels with respect to their spirit and similar to animals with respect to construction of their physical bodies. Those who strengthen their spirit become higher than the angels. Because, while their physical body draws them away from angels and pulls them toward the animals, they resist this draw and temptation. Therefore, they make progress. Angels do not have a construction which draws them to the animalhood. Their goodness comes from the attribute of angelhood which they are created with.

People who choose to strengthen the physical body thus strengthen the soul sink lower levels than the animals. Allahu ta’ala pointed out the evil nature of these types of persons in the 178th verse of the chapter of “A’raf”, and 44th verse of the chapter of “Furqan” of the Qur’an. “Moreover, they are lower than the animals.” Because, animals neither have intellect nor a spirit like angels. Therefore, their draw for appetite would not be a guilt. Human beings are given the light of wisdom. If they prefer to follow the desires of their soul, they become deviated and lowly beings.

The necessities of life such as air, food, water, clothing, shelter and mates are all created readily for the survival of the animals.

[Among these necessities, the most immediate one is the air. They can’t survive more than a few minutes without it. They will die right away. If air was something which could be found by searching, they could not live long enough to find it. Something that is this much of necessity is created by Allahu ta’ala abundantly everywhere so they could fill their lungs instinctively and naturally. Water is not as immediate a necessity as air for their survival. Human beings and animals can survive without it for a period long enough to search for it. Thus, it becomes necessary for them to strive to find it. Since animals do not have wisdom and do not cooperate with each other, they neither prepare food nor clothing for themselves, nor do they cook their food. Consequently, they either eat grass or carcass. They keep warm through their feathers, down and hair. Tools of survival are created for them as part of their bodies. Therefore; they do not need each other.

Human beings have to think about all those things and strive to obtain them. Unless they grind seed, harvest it and make bread out of it, they cannot satisfy their hunger. Unless they spin thread, weave and tailor, they cannot clothe themselves. Furthermore, they have to develop their intelligence, learn scientific knowledge and establish industries and utilize technology in order to protect themselves. Every animal possesses a superior quality above others. Human beings are given in their construction all those superior qualities. They must work hard and use their intelligence and wisdom to bring out these hidden superior qualities given to them. They hold the keys to the happiness or disaster, depending on the use of their will power for good or evil. If they use their intelligence and wisdom to find the path of happiness and strive on this path, the innate hidden goodness will become apparent and will cause them to make progress toward sublimity, rise from horizon to horizon and become co-mingled with angels to reach the consent and love of Allahu ta’ala. Alternately, if they follow the desires of their soul, they will stay as they were created, in the lower levels of animals. And, their fortune will turn around and they will sink to the level lower than animals and finally go to hell.

Human beings are created with two capabilities. They need a master to teach them to recognize their innate capacity and strive to strengthen this in order to rise high and make progress. Some children are taught easily by advice, soft talk and gifts while others are taught by harsh treatment and punishment. The master has to be good and understand the nature of the child and treat him accordingly, either by soft or harsh talk in order to raise him properly. Unless there is a competent master, the child cannot gain knowledge and morals to make progress. The master who provides knowledge and morals saves the child from calamities and makes him a happy person.]

In this section, we will communicate the meaning of how the spirit makes progress toward higher highs and sinks to the lower depths. Earlier, we have communicated things that cause the spirit to rise or sink into the lower depths. In this section, we will expand and elaborate on these matters. Every matter or substance has certain characteristics which are common to the other matters or substances. The weight and volume are of this kind. In addition to these common characteristics, every substance has specific characteristics peculiar unto itself in order to distinguish it from others. For example, density, freezing and boiling temperatures are different for each matter. The wave- length of light determines its color and so on. Similarly, living beings possess attributes, qualities and characteristics specific to them. An example: the plant foxglove (in botanic, digitali spurpurea) is recognized for its effect on the heart. It is well known that horses have specific senses. They recognize their jockey and race for them. If horses didn’t have this quality, they would be used only for hauling loads like donkeys.

Human beings are similar to animals in many respects and similar to vegetation and inanimate objects in some respects. However, we have many humanly attributes that distinguish us from them. The honor of being a human comes from these attributes. The most important one of these attributes is the power of comprehension, understanding or thought (Nutq). “Nutq” also means power of speech but we cannot associate our meaning with that concept here. A person without a tongue cannot speak but he is still human because he possesses understanding and comprehension and can think. Parrots can talk but they are not humans because they don’t have understanding, comprehension, thinking ability or wisdom. Thus, power of understanding differentiates good nature from the disagreeable or good deeds from evil. Allahu ta’ala gave this power to human beings so that they could recognize their creator. Spiritual heart and spirit, by using this power studies the universe, earth, skies, [as well as laws of physics, chemistry, and other activities pertaining to the human life], and thus comes to recognize the existence of Allahu ta’ala and His superior attributes. Thus, by following the commandments and not performing the prohibited actions in Islam, obtain the happiness of this and the next world and save his self from disasters. The translation of the fifty-sixth verse of chapter “Zariyat” of the Qur’an is, “I created human beings and jinns to worship me.” The meaning of the phrase “to worship” is “to know me.” We are created to know and believe in our creator Allahu ta’ala.

The animal attributes of human beings, e.g., appetite and rage which make them resemble to animals are due to their animal spirit. These animal attributes are unworthy of the human spirit. These powers are stronger in animals than in humans. For example, cows and donkeys eat and drink more than the humans. Pigs and birds have much more sexual power. Wolves and tigers can fight and devour more than humans. Rats, dogs and cats can see in the dark and smell from a distance. All these qualities cannot be an honor for the humans. If these qualities were causes of honor, the aforementioned animals would be deemed as more honorable and superior to humans. The honors of human beings are due to the two powers of their spirits, namely, spiritual heart and spirit. Humans through the power of knowledge and comprehension will understand real superiorities and virtues and will practice these and protect themselves from evil.

Belief in Allahu ta’ala and knowing Him cannot be accomplished by means of superficial belief. It could be accomplished by believing the meaning of six fundamental principles of belief (Amantu). The fifth one of these principles is believing in doomsday and resurrection after death.

The unenlightened say, (It has been communicated that the blessings of the heaven are birds meat, fruits, milk, pure honey, villas, virgins of heaven and similar things that give pleasure to the physical body. These things satisfy appetite and animal desires. Since the happiness of the spirit depends on the knowledge of Allahu ta’ala and things that are approved by the wisdom, these things will be forgotten and the animal pleasures will supersede the pleasures of the spirit. Therefore, doesn’t this aforementioned view of things show that the highly-esteemed people of the world like prophets, saints, and scholars will sink into the lowest levels like the animals? Moreover, everything appears more glorified with its opposite. In order for the physical body to enjoy the pleasures of heaven, it should suffer first. The physical body does not require anything unless it is in desperate need. For example, when there are no pangs of hunger, the pleasures of eating and drinking cannot be appreciated. Without being tired or sleepy, one cannot appreciate the comfort and pleasure of sleep. Since there is no discomfort in heaven, the physical body cannot possibly enjoy those pleasures.) Avicenna, a famous philosopher raised in Muslim culture, in his books Shifa and Najat, explained the Day of Judgement but in another book of his named Muad communicated the opposite. Another scholar Nasiruddin al-Tusi, in his book Tajred wrote about resurrection but in other parts he also contradicted what he had written earlier.

All believers unanimously communicated that the physical body will exist on the day of judgement. But it is incorrect to assume that the blessings of heaven are only for the body. A spirit in the world which starts to make progress will continue to progress even after it leaves the body until the Day of Judgement. In heaven, the construction of the body will be appropriate for the eternal life and will be different from the one on earth. It will accommodate eternal living. Life after death will start with the rejoining of the spirit with that physical body created for eternity. The spirit and the body will have different pleasures there. Those who made progress in the world will give more priority to the pleasures of the spirit. The pleasures of the spirit will be much more than the pleasures of the body. Among the blessings of heaven, the pleasure of seeing Allahu ta’ala will be the ultimate pleasure for the spirit. It has been written that it is permissible for some of the elect people like gnostics to enter the spirit’s heaven and taste some of the pleasures of heaven while they are alive on the earth here. There cannot be any heavenly pleasure for the physical body while we are on earth. The pleasures of heaven are different from pleasures of the earth. They are unlike the worldly pleasures. Allahu ta’ala created some pleasures on earth which look like the pleasures of heaven in order for us to get a taste or feel of heavenly pleasures through comparison. Then, He ordered us to work and strive to obtain those pleasures. Getting pleasures in the heaven do not require enduring troubles in the world. The construction of the body in heaven will not be like the construction of the earthly physical body. The earthly body is created with a construction which is good for a temporary life. It can last approximately one hundred years. The body we will have in heaven will have a construction which will last forever. The similarity between the two is like the similarity of a man and his reflection in the mirror. The human mind cannot understand existent constructions of the things in the heaven. The mind can only comprehend things that could be understood through its sensory organs or the like. One will be led astray and into disaster if he tries to compare and liken the affairs and pleasures of heaven to worldly ones and start to debate about these matters through logic. It is absurd and invalid to derive judgement for an unknown phenomenon by comparing them to known phenomenon.

Some of the Sufi masters and many scholars say that in the material domain there exists a third world called world of likeness (Alam al-misal). This third world is not made of material objects as we know it {It is not made out of atoms.} It is not like the spiritual world either,e.g. it is not made out of non-material things. It is somewhere in between. The creatures in that world resemble the creatures of this world with respect to their constitution being made up of things that can be divided into smaller things. They do not resemble to this world because they do not have weight and they do not occupy space. All material things and meanings existing in this world have likeness in that world. Water’s likeness is the same as the water there. Knowledge in this world has the likeness of milk in that world. good temperament and good deeds have the likeness of tasteful things such as watermelon, flowers and other fruit. Disagreeable nature and evil deeds in this world have the corresponding likeness of darkness, snakes, scorpions and things that give trouble and stress to human beings. The dreams seen by people are from that world. According to leading Sufi masters, that world is also further divided into two divisions. If these masters enter into that world through the faculty of imagination, it is called “The world of likeness which depends on imagination.” If entering that world occurs not through imagination or through other internal sense organs but occurs naturally, it is called “the absolute world of likeness” [Maktubat of Imam ar-Rabbani, second volume, 58th letter has a lengthy discussion about world of likeness. Translation of this long letter can be found in the Turkish book Se’adat-i Ebediyye, first section, 39th article.] Some of the Sufi masters communicated that they have entered into that world through implementing self-disciplinary actions and reported their vision of that world. Religious scholars also confirmed the existence of this third world and communicated some of its secrets. Abdullah Ibn al-Abbas, may Allahu ta’ala be well pleased with him, said, “There exists another world beside this world we know. Everything in this world has likeness in that world. Even there is another Abbas like me in that world.”

Some leading Sufi specialists say that when death occurs, the spirit leaves the body. The good deeds done by a person while he was alive and his good nature transform themselves and manifest as lights, flowers, virgins of heaven, villas and pearls. His ignorance, deviation and disagreeable nature transform themselves and manifest as darkness, scorpions and snakes. A believing spirit who does good deeds and has a good nature prepares those pleasures he will enjoy in heaven and takes them there. Disbelievers and sinners prepare the fire and the punishments of hell and take them there. The spirit, while living in this world cannot comprehend the load that he is carrying. His attachment to the physical body and also his involvement with the worldly affairs hold him back from reaching that understanding. However, when the spirit leaves the body, these reasons do not hold him back any longer. He starts to see the true nature of things, like the good and bad loads that he was carrying and their true manifestations. The human life on earth looks like the state of a drunk man. death is the sobering up of a drunk man. While a man is drunk, people who love him tell him things or give him presents or possibly evil things happen to him. He does not feel any of these things because of his state of mind. But, once he sobers up, he understands everything. This situation is similar to the states of the world of likenesses. Sa’daddin-i Taftazani, may Allahu ta’ala be pleased with him, in his book Sharh al-Makasid, after explaining the world of likenesses, says that since these things cannot be proven, the real scholars did not pay much attention to them. He refers the real scholars with the meaning that those who have the capacity to comprehend things that could be understood through reasoning. He should have understood that, since he follows so much reasoning, he should not refuse things on the basis of the probability of being possible or impossible. Furthermore, Avicenna, who is a leading authority in logical reasoning said, “One should not say something is not possible if one cannot prove that it cannot be done. Because, claiming something as ‘not possible’ without proving it, looks like the shameful act of one’s not believing in things which he cannot understand.”

Shihabud-din al-Shuhrawardi, may Allahu ta’ala be pleased with him, said, “Astronomers say that millions of stars come together and form a system. Every system moves in space without any disruption. Their saying is accepted by the people without seeing it. Similarly, the words of the Sufi masters regarding the world of likenesses and the spirits should also be accepted without seeing it.” It is correct to believe in the teachings of the people who communicate and inform us (e.g., such as Sufi masters who inform about the third world.) But it is wrong to believe in the teachings of people who deny the existence of the third world.

[A man who posseses reason and scientific knowledge immediately understands and can prove existence and oneness of Allahu ta’ala. Believing in the next world (Akhirat) is not similar. We believe in the next world because it has been communicated to us by Allahu ta’ala.]

Knowledge which informs us about the states and actions of spiritual heart (Qalb) and spirit (Ruh) is called “Knowledge of Ethics.” We are informed by scholars about the states and actions of a person while he is alone in nine sections. In this book we will explain only six of these.

In this section, habits as well as good and evil things will be explained. Habit (Huy) is a faculty (Malaka) of the spiritual heart and spirit. They, through this faculty, perform actions spontaneously without considering them consciously. Habits formed permanently are called faculties, while, a temporary habit is called state (Hal). For example, laughing or being ashamed are states (Hal). Generosity and bravery are faculties. When we refer to habits, it should be understood that we mean faculties. Doing good deeds occasionally does not constitute a habit, but doing them regularly does. If someone does good deeds frequently, he is considered as a generous person, i.e. generousity is his habit. There is an exception to this rule. For example, if a person does good deeds regularly by forcing his soul (Nafs), he is not considered a generous person. If he does good deeds naturally or spontaneously, continually and loves it while doing it, then he is a generous person.

Habit becomes a means for doing morally good or evil actions. Sometimes, it becomes a cause for neither good nor evil actions. The first one is called virtue, good nature, or virtue (Fazilat). Generosity, bravery and gentleness are good examples of this. The second one is called vice, scandalous behavior, evil nature, or disagreeable habit, such as stinginess and cowardice. The third one is neither virtue nor vice but is called arts and crafts, such as tailoring and farming. In this book, we will explain the first and the second cases.

As we have noted at the end of the preface, the spiritual heart and the spirit have two powers. The first one is the power of comprehension (Quwwat al-alima or mudrika). This is identified as reason and knowledge (Aql, Nutq). They (Qalb and Ruh) understand things that can be understood by reasoning via this power. The second is the power that causes things to happen -causative power- (Quwwat al-amila). Each power has two aspects. The first aspect of the power of comprehension, which is identified as reason, is called theoretical knowledge (Hikmat al-nazari) and the second aspect is called practical knowledge (Hikmat al-amali). The first aspect of the causative power (Quwwat al-amila) is appetite (Shahwat), a force which desires pleasurable and pleasant things. The second aspect of the causative power is self-assertion (Ghadab), a force that repulses or gets rid of things it does not like. These four powers cause various actions and works. If the actions and works are in accordance with reason and in the correct proportion, not in excess or deficient, the habit which performs these actions is called virtue (Fazilat). The habit which perform actions that are excessive or deficient is called vice (Razalat). If theoretical knowledge is properly developed, that habit is called wisdom (Hikmat). If the second power that is the practical knowledge is rightly developed, that habit is called justice (Adl). If the spiritual heart’s and spirit’s causative power appetite is properly developed, that habit is called chastity or temperance. If self-assertion is properly developed, that habit is called courage (Shajaat). These four habits are the essence of all good deeds. Justice cannot be in excessive or deficient proportion but the other three can be in excessive or deficient proportions. If they are, it is called vice. If theoretical knowledge is in excessive proportions, it is called deceitfulness (Jarbaza). If it is in deficient proportions, it is called stupidity (Baladat). As we have stated earlier, justice cannot be in excessive or deficient proportions but could have the opposite effect which is called tyranny (Zulm). The chastity which is in excessive proportions is called debauchery (Fujur). If it is in deficient proportions, it is called laziness (Humud). Excessive proportion of courage is called rashness (Tahawwur) while deficient proportion is called cowardice (Jubn). All of the foregoing habits are explained in this manner in the book Ihya-ul Ulum-ud-din, written by the famous Islamic scholar Imam Al-Ghazali, may Allahu ta’ala be pleased with him. They are also explained in the book Hadikat-un-Nadiyye written by Abdulgani Nabulusi, may Allahu ta’ala be pleased with him, [He passed away in 1143 Hijri, 1731 A.D. at Damascus.] This book, originally written in Arabic, was recently published by the Waqf Ikhlas of Istanbul (Hakikat Kitabevi) in offset printing. According to some scholars, having a right combination of chastity, wisdom, and bravery gives rise to justice.

A person who possesses a habit of deceitfulness (Jarbaza) utilizes his mind (part of his spirit) for trickery, backbiting, and clowning. A person who possesses a habit of stupidity cannot understand reality or differentiate between good and evil. A person who possesses a habit of rashness (Tahawwur) puts himself into danger by trying to fight against a more powerful enemy. A person who is a coward cannot practice patience, have steadiness, and therefore cannot protect his rights. A person who has a habit of debauchery, commits actions that are disliked (Makruh) in religion or forbidden (Haram) actions with respect to eating, drinking and marriage and derives pleasures from ugly and despicable deeds. A person who has a habit of laziness neglects the permissible pleasures and drives, thus resulting either in his own destruction or extinction of his family tree.

The above mentioned four main habits (virtues) are the essence of all other virtues held by human beings. Everyone boasts having these four main virtues. Even those who boast with their ancestors’ nobility are referring to the fact that their ancestors had these four main virtues.

We will explain the subcategories of the four main habits in this section. The characters which spring up from the four main habits are so numerous that it is almost impossible to name them, let alone explain them. We will mention only some of the famous ones which are covered by Islamic scholars who are specialists in the study of ethics.

Seven virtues spring up from the wisdom (Hikmat).

1– The first is intellect. It is a faculty, a habit (Malaka). Through the help of this, one derives conclusions for unknowns from the similarities between the known and unknown subjects. One can pool together the proofs and then reach a conclusion about the researched topic. Developing this faculty requires one to study the subject matter which teaches how to arrive a conclusion for unknown researched subject matter from the known subject matter, or one should solve problems of mathematics and geometry.

Human beings possess varying degrees of intelligence. The highest degree of intelligence is called genius. Intelligence is measured by tests. One of the famous psychiatrists of the twentieth century, American Terman [Terman was still alive in 1380 Hijri, 1960 A.D. while this book was being written.] says that historically the measurement of intelligence through tests was first performed by Ottoman Turks. Ottoman armies were moving through Europe, conquering one country after another. They were at the doorsteps of Vienna. They knew that if they captured Vienna, it was easy to conquer the rest of Europe. The Ottomans were bringing Islamic civilization to Europe. Lights of knowledge, learning, and ethics were chasing the darkness which was placed by Christianity, and were spreading vitality, humanity, peace, and happiness. For centuries, Europeans were enslaved by dictators, capitalists, and clergy and became barbaric. With the introduction of Islamic justice, knowledge, and ethics, Europeans were being liberated and enjoying human rights. But, the dictators and especially the Christian clergy were putting their last efforts against the Ottoman armies. One night, Great Britain’s chancellor in Istanbul sent his historic letter to London. In his letter he wrote: Eureka!...Eureka!..! I have discovered the reason of success of the Ottoman armies. I have found the way to stop the advancement of their armies. He also wrote the following:

“Ottomans in conquered lands, without regard the nationality or religion, are testing the intelligence of the chosen children and selecting those possessing high IQs and educating them at schools {Madrasas} in accordance with the Islamic ethics. They are further selecting the brightest among the students of schools {Madrasas} and educating them in the highest sciences and arts of their times at the “ANDARUN” college, which is a special school at the residence of the sultan. Military leaders are all graduates of this special school and all possess high intelligence. Those bright and successful prime-ministers, Sokullus and Koprulus are educated in this manner. The only way to stop the advancement of the Ottoman armies and to save the Christianity is to corrupt and degenerate the quality of education at these special schools by working secretly behind the scene.” After this letter the British established a new Ministry of State for the Colonial Department. The spies which were trained in this department and Christian missionaries and freemasons concentrated their efforts to recruit some personnel by lies, deceit, and promise of good life in the Ottoman State. They used their influences in high places so that these recruits could be appointed to the high key government positions. Through these wretched puppets they tried to abolish and remove some of the most critical and important courses like sciences, ethics and advanced religious knowledge at these schools so that the graduates of these schools would lack the necessary knowledge to manage the affairs of the government successfully. They accomplished their purpose after the 1839 era. As a result, the Islamic state was destroyed and the lights of happiness and peace radiated by Islam were extinguished.

2– Quick-wittedness (Surat al-Fahim): quickness in thinking and promptness in action in an emergency, in response to a challenge in a conversation or debate. This faculty understands how to respond to a required situation. When it hears something, it quickly grasps its opposite also. Intelligence is related to thinking and scrutiny. It examines known matter minutely and derives some unknown results from it. Quick wittedness refers to things other than thinking and scrutiny, e.g., quickness of grasping relativity of things to the situation at hand.

3– Clariy of mind (Safa al-dhihn): quick understanding and obtaining desired results.

4– Ease of learning (Suhulat al-Ta’allum): irrelevant thoughts cannot stop him from attaining his goal.

5– Observing limits (Husn al-Ta’akkul): staying within the bounds and limits while learning necessary things; not overdoing things. One does not leave out necessary things but does not occupy himself with unnecessary things either and does not waste his time.

6– Retention (Tahaffuz): Not forgetting things. the spirit does not forget things it comprehends and understands.

7– Recall (Tadhakkur): the ability of remembering things stored in memory whenever one wants to recall them.

ELEVEN VIRTUES THAT ARE THE OUTCOME OF COURAGE

1– Serious mindedness: one having a state of mind in which one is not elated by praise or insulted by criticism. He holds rich and poor alike and does not differentiate between joy and sorrow. One’s work and effort are unshaken by a change in the environment or in difficult or fearful circumstances.

2– Bravery (Najdat): having patience and endurance in frightening situations and difficult circumstances and not complaining and not acting inappropriately in those situations.

3– Having zeal and endeavor (Having Himmat): one does not care about worldly ranks, positions, promotions or demotions.

4– Perseverence (Thabat): putting up with difficulties on the way toward one’s goal; resisting destructive forces or agencies on the way to success.

5– Mildness (Hilm): the calmness of the spirit. It is being gentle and mild and avoiding anger.

6– Calmness (Sukun): having the necessary strength, perseverance and resistance during a war while defending the country, the religion, and the nation against the enemy, and not becoming a laughing stock of the enemy.

7– Being ingenious (Shahamat): strong desire to do good deeds and attain high ranks; also strong desire to be remembered in good terms and persistent devotion for doing good deeds in order to earn rewards (Thawabs).

8– Enduring troubles (Tahammul): working patiently to obtain good-nature and good deeds.

9– Humility (Tawazu): maintaining a non boastful attitude toward those who hold lower worldly ranks than one’s self. What one possesses is given to him by the Grace of Allahu ta’ala as a gift. One does not have the means to obtain those. Those who have attained worldly ranks and richness should show humbleness and by doing so earn rewards (Thawabs) for it. If one displays humbleness in order to obtain worldly gains or to avoid worldly difficulty, it is called fawning (Tabasbus). For example, a beggar’s expression of humility is of this kind and it is a sin.

10– Sense of honour (Hamiyyat): not being slack in protecting and defending one’s nation, religion and honor. Putting one’s all ability, strength and effort into this duty.

11– Compassion (Riqqat): not worrying about the problems that are caused by human beings. One’s behavior and actions should not change because of the problems caused by other people. One should not stop doing good deeds because people are causing problems or doing evil things to him.

CHASTITY (IFFAT) BEGETS TWELVE CHARACTERS

1– Shame (Haya): the feeling of shame when one commits evil deeds.

2– Meekness (Rifq): the literal meaning of this word is pitying and helping others but its special meaning in the knowledge of ethics is obedience to the rules of Islam.

3– Right guidance (Hidayat): striving to be a good-natured Muslim.

4– Being peacefull (Musalamat): when situation becomes heated during a debate and disagreement breaks out, a Muslim with this character wants to be agreeable and does not want to argue or be harsh.

5– Tranquility: having control over soul (Nafs): controlling the desires of the soul when appetite overcomes him.

6– Fortitute (Sabr): one avoids prohibited actions (Harams) and base desires of the soul (Nafs). Thus, one avoids actions which would result in disgrace. There are two types of patience. The first is having patience against committing sin. Devil, evil friends, and one’s own soul encourage a human being to commit sin. Not listening them and being patient is very rewarding. The patience which was meant in this context is of this kind. The second kind of patience is to remain calm and not cry out when a disaster strikes. Most people understand this type of patience when patience is mentioned. This type of patience is also rewarding. It is obligatory (Fard) to exercise both types of patience.

7– Contentment (Qana’at): to be content with the minimum with respect to the necessities of life (Nafaka) such as eating, drinking, dress and shelter and not asking for more. We do not mean not accepting a given property. That is called (Taktir) and it is a vice. Neither wisdom nor Islam likes it. Contentment is a good character or habit. [The things that are necessary for survival, i.e., to avoid death or to protect one’s organs from being perished are called “Dharurat”. Alternately, the things that are in excess of survival but still necessary for sustenance and protecting the body from distress are called “Ihtiyaj”. The things that are beyond the “Ihtiyaj,” i.e., things used for enjoyment or pleasure or for the protection of one’s honor and value are called ornament (Zinat). Using ornaments for ostentation, being a show-off or to be superior to others is called boasting (Tafahur). It is obligatory to work for obtaining the necessary amounts to meet the “Dharurat,” and “Nafaka.” It is sunnat to work for obtaining the things that are in excess of “Nafaka” but still necessary, e.g., obtaining money to pay for the medicine or doctor fees. It is permissible (Jaiz) to obtain ornaments (Zinat). Boasting is grave sin.]

8– Gravity (Waqar): it is to act with dignity, calmness and not to act with rashness while trying to obtain necessities (Ihtiyaj) and other valuables. It means acting with dignity. It does not mean acting so slowly as to miss opportunities or acting in such a way so that others will take away one’s benefits or opportunities.

9– Piety (Wara): it is to abstain from committing prohibited actions as well as abstaining from the things that are doubtful, i.e. things that could be haram. It is also doing good deeds and other actions which are helpful to others. It is acting with firmness so that one will not do defective, incomplete and faulty actions.

10– Order (Intizam): it is to perform one’s actions according to an order or discipline or method.

11– Freedom (Hurriyyat): it is to earn money by permissible means and to spend for good causes. It is to observe everyone’s rights. Freedom does not mean to do whatever one wish or wants.

12– Munificence (Sakha): it is to drive pleasure while spending money for good causes. It is to spend lovingly for the causes that are ordered by Islam. Munificence means to be generous. It is one of the best one’s of the virtues. It was praised by the verses of Qur’an and by sayings of our Prophet. Munificence gives birth to many virtues. Eight of them are very famous.

1– Generosity (Karam): it is the enjoyment of doing things that are helpful to others and giving money to others.

2– Giving lavishly (Isar): giving things one need for himself to others who also needs those things and then to be patient. It is one of the most valued of the virtues. It was praised by verses in the Qur’an.

3– Forgiveness (Afw): not getting even while one has the means to get even with one’s enemies or with a guilty party. It is to treat those with goodness who do evil things to him. This is better than forgiveness.

Couplet:

4– Generosity (Muruwwat): it is to love helping others, giving things to those who are in need.

5– Loyalty (Wafa): helping one’s friends and acquaintances in their effort to obtain their livelihood.

6– Charity (Muwasat): sharing one’s possessions with friends and acquaintances. Getting along well with them.

7– Extreme generosity (Samahat): it is to give lovingly things that are not necessary (wajib) to give.

8– Forgiveness (Musamahat): foregoing things, that are not necessary to forego, willingly in order to be helpful to others. Another meaning of “Musamahat” is not seeing others’ faults.

JUSTICE (ADALAT) GIVES BIRTH TO TWELVE HABITS

1– Sincerity (Sadaqat): it is to love one’s friends. Desiring their happiness and comfort. Trying to protect them from danger. Trying to make them happy.

2– Amity (Ulfat): it is the harmony among the members of a group with respect to their belief and worldly affairs and thoughts.

3– Faithful (Wafa): getting along with others and helping each other. Another meaning of “Wafa” is keeping one’s promise and respecting others’ rights.

4– Compassion (Shafkat): the concern and worrying for others’ problems. Working and struggling in order to save them from their problems.

5– Care of kin (Sila ar-rahm): it is the watching over one’s relatives and close friends and visiting them and assisting them. In one hadith, Rasulullah, peace be upon him, said, “I was sent to abolish the idolatry and to help my relatives.”

6– Requital (Mukafat): it is to respond goodness with goodness.

7– Good-fellowship (Husn al-shirkat): obedience to the rules and acting justly.

8– Fair-judgement (Husn al-Qaza): it is acting justly in all affairs and in dealings with others. Not reminding others the kindness shown to them. Not committing the actions one will be sorry later.

9– Affection (Tawaddud): it means love and attachment. It is to love one’s friend and act in such a way to induce love in them toward himself.

10– Complete obedience (Taslim): accepting and obeying the commandments, and avoiding committing prohibited actions and ethics of Islam even when one does not feel the sweetness while doing them.

11– Reliance (Tawakkul): not worrying for the calamities which are above the human strength by believing that they were decreed by Allahu ta’ala at pre-eternity and therefore accepting them with a good disposition.

12– Devotion (Ibadat): carrying out the commandments and avoiding committing prohibited actions ordered by Allahu ta’ala, who created everything out of nonexistence and who protects every living creature from all seen or unseen dangers and troubles and who bestows upon all creatures all kinds of goodness we receive from Him. Striving hard to comply with His commands, and having a strong desire to imitate exalted people like the Prophets, friends of Allahu ta’ala (Walis) and the scholars who have received the love and favor of Allahu ta’ala.

[Muslims are of two types: scholars or elites (Hawas) and populous or common people (Awam). The book Durr al-Yakta, which is written in Turkish, states the following: common people are those who do not possess knowledge regarding methodology and rules of subjects like “Sarf” and “Nahv” rules of Arabic grammar and Literature. These people cannot understand the books of “Fatwa” (religious legal decisions).

It is obligatory (Fard) for these people to learn by asking about the knowledge of belief and worships (Ibadats). It is also obligatory (Fard) for scholars to teach through lectures, conversations (Sohbats), and writings firstly knowledge pertaining to faith and secondly knowledge pertaining to five obligatory worships which are the foundation of the religion of Islam. It is written in the books Zahira and Tatarhaniyya that it is most urgent for every Muslim to learn first about the knowledge of “Ahl as-Sunnat”, i.e., the faith and conditions of belief. For this reason, the great scholar Sayyid Abdulhakim al-Arwasi, may Allahu ta’ala be pleased with him, sometime before his death has said, “I have preached for thirty years exclusively the knowledge of Ahl as-Sunnat belief and the knowledge of beautiful ethics of Islam in all of the mosques of Istanbul. Ahl as-Sunnat scholars learned these from companions (Ashab al-kiram) and they in turn learned from our blessed prophet, peace be upon him.”

The knowledge of belief is called “Aqaid” or “I’tiqad.” For the same reasons, we are also in all our books communicating the knowledge regarding the “Ahl as-Sunnat belief”, ethics of Islam, and the necessity of helping everyone including government. We are not approving the methodology of persons who do not follow one of the four schools of thought (Madhhab) like ignoramuses Mawdudi and Sayyid Qutb and ahl al-bidat or la-madhhabiyya Tablig al-Jamaat regarding rebelling against governments. Their writings divide Muslim brotherhood and make Muslims enemies to each other. Our Prophet Muhammad, peace be upon him, said, “Religion is under the shadow of the swords” which means that Muslims will live comfortably under the protection of the laws and rules provided by the government. When the government is strong and powerful, peace and prosperity flourish. Muslims, who live in non-Islamic countries of Europe and America, should not disobey the laws of those countries. Because, in those countries, the government provides freedom of religion through laws. Therefore, every Muslim can practice their religion freely. Thus, Muslims who have a comfortable lifestyle and freedom of religion should not incite trouble against the governments that provide them these opportunities. “Ahl as-Sunnat scholars” are advising us to practice what we have just written above. The highest of all worships is not to get involved with instigation and not to help or associate with those who rebel against the governments and anarchy. Instead, one should spend his time for learning the knowledge of “Ahl as-Sunnat faith” and strive to have a belief according to this faith. One, after accomplishing these, i.e., learning and acquiring the correct belief and getting rid of the corrupt beliefs (e.g., having a corrupt belief places that person into one of the seventy-two corrupt groups which are said to be going the hell), one should also strive to avoid innovations in religious things (Bidat) with respect to worships. Performing those things by thinking that they are prescribed commandments but in reality they are not, are called “bidats with respect to worships”. The commandments and prohibitions which are ordered by Allahu ta’ala are called divine laws (Shari’at). Following the orders of divine laws are called worshiping (Ibadat).

There are four schools of thought (Madhhabs) which teach the correct way of performing worships. Every one of those four schools of thought is correct. They are the “Hanafi”, “Shafi’i”, “Maliki” and “Hanbali”. It is necessary for every Muslim to read books which teach prescribed worships according to one of those school of thoughts and perform his worships accordingly. Therefore, he would be following one of the correct schools of thoughts. People who do not follow any one of those four schools of thought are called “la-madhhabiyya” (Person without “Madhhab”). “La-madhhabiyya” persons are not “Ahl as-Sunnat people”. Persons who are not “Ahl as-Sunnat” are either persons deviated ( ahl al-bidat) from the right path or disbelievers.

Hadrat Ali, may Allahu ta’ala be well pleased with him, says that if you see a person who does not believe in resurrection after death, tell him: “I believe in resurrection after death. If what you say comes true, I would not be losing anything but if what I say comes true you will be burning in hell-fire eternally!” In the western world like Europe and America most of the scientists, high government officials, professors, military commanders do believe in the hereafter and resurrection after death and go to churches for worshipping. Jews, Brahmans, Buddhists, fire worshipers, idol-worshippers, civilized people and uncivilized people are all believers. Only some people who are in charge of Communist governments or in other words cruel and mad dictators and their followers inside or outside of their country who sold their soul to them for some worldly benefits do not believe. No one can imagine that these ignorant and stupid people who advocate irreligiousness for worldly benefits or for their pleasure could ever be correct in their cause against the believers who make up ninety-percent of the world population. According to an atheist’s views, he will become nonexistent after his death. But according to a believer he will be punished eternally in hell. Moreover, as far as a believer is concerned, he will live an everlasting pleasurable life. But according to unbeliever, he will be nonexistent. Thus, anyone who has little sense could ever believe or choose what an unbeliever is saying. No one would ever choose what an unbeliever is saying, would he? The order manifests in worldly affairs and in the universe informs the people of reason that a creator Allahu ta’ala exists. And in turn Allahu ta’ala informs us that the life after death exists. Hence, it is necessary for anyone who possesses intelligence or knowledge to believe in the existence of Allahu ta’ala and life after death. Not believing would be stupidity and ignorance. Believing in Allahu ta’ala could be materialized by believing in His eternal attributes like attributes regarding to His Self (Sifat al-Zatiyya) and attributes regarding to His existence (Sifat al-Subutiyya) and following the commandments and avoiding committing prohibited actions. A person who follows the orders of divine laws (Shari’at) would live comfortably and happily in this world and be helpful to others.]

In this section the vices (vices), or disagreeable nature will be communicated. As we have explained in the previous sections, the essence of good characters were the four main virtues (virtues). Similarly, the essence of vices are four main vices.

1– Scandal (Razalat): the opposite of wisdom.

2– Cowardice (Jubn): the opposite of courage (Shajaat).

3– Debauchery (Fujur): to follow the desires of the soul (Nafs) and to commit sin. It is the opposite of chastity (Iffat).

4– Tyranny (Jawr, Zulm): the opposite of justice.

There are numerous vices (vices) corresponding conversely to every virtue (virtue). The goodness is defined as the middle way, average or regular-way. To be on the right or left of the middle means to be on the wrong side, wrong grounds or departing from the goodness. Further away from the middle-way means being further away from goodness. There is only one correct path but there are many deviated paths. We could even state that there are infinite deviated paths. Never departing from the right path after finding it and staying on that path permanently is very difficult task. The meaning of the 112th verse of the Chapter of Hood of Qur’an is as follows, “Stay on that correct path which you are commanded!” When this verse was received by Rasulullah, peace be upon him, he said, “Chapter of Hood caused some of my beards to become white.” The commandment given in the Hood-Chapter of the Qur’an, “Staying in the correct path” made many close friends (Walis), sincere ones (Siddiqs), even prophets worry over and bewilder. This fear made some of the beards of Rasulullah, peace be upon him, to turn white because, it is very difficult to stay in the correct path. Also, for this reason it was said: “Sirat-Bridge is thinner than a hair and sharper than the sword.” In the opening chapter, i.e., “Fatiha” of the Qur’an, Allahu ta’ala says, “Ask Allah to guide you to the correct path.” It is most necessary for a believer (Mumin) to be on the correct path. Passing from the “Sirat-Bridge” in the hereafter depends on being on the correct path in the world.

Leading Sufi Masters said that whatever our Prophet, peace be upon him, communicated, whether it be punishment or pleasure in the hereafter, is the end result of habits, morals, and deeds of human beings in this life. They manifest in that manner in the hereafter. Some of the leading Sufi Masters said that being on the correct path with respect to deeds and good morals manifest themselves as “Sirat-Bridge” in the hereafter. Those who stay on the correct path and those who do not depart from Islam in this life will pass the “Sirat-Bridge” quickly in the hereafter and reach the Paradise of perfection and Gardens of good deeds which are the manifestations of the good-deeds obtained in this life. Those who are being lax in practicing their religion will have difficulty passing the “Sirat-Bridge”. Those who abandon the correct path prescribed by Islam and wander onto deviated paths with respect to belief and deeds will not be able to pass the “Sirat-Bridge” and will fall into the fire of hell.

The meaning of the 36th verse of Chapter of “Zuhruf” of the Qur’an is, “For those persons, who abandon the religion of Allah by following the desires of their souls, we will assign an instigating devil for them in the world.” Some of the scholars, while interpreting this verse said that the faculty in man which causes good deeds to be performed is generated by angel (Malak). The faculty that causes deviation from the middle and causes evil deeds to be performed is generated by devil. One of those will accompany men in the hereafter. Therefore, everyone, by observing his moral character and deeds, will know who will be his companion, whether it be an angel or a devil in the hereafter.

Two meanings can be understood from the middle way. The first meaning is the knowledge everybody possesses with respect to the middle of something. For example, the center of a circle is of this kind. The second meaning is being the relative-center of something. In other words, it is the center of something known. Since it is the center of the known, that does not mean that it is the center of everything. The middle or center which is used in the subject of knowledge of ethics is the second meaning. For this reason, the virtues could be understood by everyone differently. Moreover, its meaning could change according to changing times and places. Something which is considered as virtue by one community might not be recognized as the same by another. A habit which is recognized as a virtue at one time could be recognized as something else at some later time. Therefore, virtue does not mean being right at the middle but means being on average and the evil comes to mean departing from this average to the two sides. This meaning is reported in a saying of our Prophet, peace be upon him, as follows, “The best of all deeds is the middle of those deeds.” Hence, there are two vices for each virtue. There are eight main vices.

1– Deceitfulness (Jarbaza): it is the excessiveness of the wisdom (Hikmat). It is the utilization of one’s habits and capacity to investigate matters in depth in wrong places unnecessarily. For example, utilizing them for deceiving others or for scheming, plotting or committing prohibited actions. Using the scientific powers “intelligence” of the spirit in an excessive manner won’t be a evil deed or deceitfulness. Utilizing one’s power of investigation excessively to obtain scientific or religious information or advancing mathematics would be very good deed.

2– Foolishness (Baladat): it means stupidity or not using one’s brain. It is also called thickheadedness. One who has this habit cannot discriminate between right and wrong. One’s learning and reaction would be slow and defective.

3– Rashness (Tahawwur): a person with this habit has a quick-temper. It is caused by having excessive amounts of bravery (Shajaat) in his constitution. One with this habit attempts to do things that would not be approved by the wise and burdens his spirit and body unnecessarily.

4– Cowardice (Jubn): it is caused by not having necessary amounts of bravery (Shajaat). A person having this habit scares in those instances where he should not be scared.

5– Debauchery (Fujur): it is caused by having excessive amounts of chastity (Iffat) in one’s constitution. A person with this habit would be addicted to worldly pleasures and commits excessive actions not approved by Islam and wisdom.

6– Laziness (Humud): it is caused by not having necessary amounts of chastity. A person having this habit leaves those pleasures allowed by Islam and wisdom. Thus, he loses physical strength, becomes ill and his family-tree ends with him.

7– Injustice (Zulm): it means to violate the rights and freedom of others. A person with this habit violates other people’s rights by stealing their property or by injuring them physically or by sexual harassment.

8– Indignity: a person having this habit accepts all dishonorable treatment and oppression. It is caused by not having enough amounts of Justice in his constitution. All the goodness is gathered in justice. Conversely, all the evils are gathered in oppression (Zulm). For that reason some of the scholars said that things that would not break others’ heart would not be a sin. For example, Abdullah-i Ansari said,

Couplet:

Abdullah-i Ansari is one of the great one’s of the “Sofiyya al-aliyya” {a special group of people leading the way of Sufism}. He was the leading religious authority (Shaikh al-Islam). He was born in 396 (Hijri) at Herat and passed away at 481 (Hijri) at his birth place [1088 A.D.] Some of the deviant people could not understand the meaning of the above couplet. They thught that he meant the following: as long as you don’t hurt anybody else, you can do anything to yourself. Therefore, they stopped praying and started all kinds of sin and then they bragged by saying that they were not breaking hearts. Moreover, they said,

Couplet:

and departed from Islam. However, they could not understand that committing anything prohibited by the religion is an oppression. Doing it to yourself or to others does not change the matter. Most of the oppressors are the ones who have lots of money, wealth, and ranks. On the other hand, most of the oppressed ones are the poor people. Those who have the middle way are the ones who try to do justice.

All the virtues are in average proportions. Every habit which is in excessive or deficient proportion becomes a vice. Perhaps many languages do not possess words to describe all the vices. But, if one contemplates and ponders about it their meaning would become clear.

There are some virtues which are necessary for human beings to possess. People assume that having more of them would increase the goodness. But in reality it is not. Every virtue has its limits and when limits are crossed, virtue turns into a vice. People recognize more easily that having virtues less than prescribed average proportions constitute vice. Virtues courage (Shajaat) and generosity (Sahawat) are good examples of the foregoing discussion. Excessive proportions of these two habits are rashness (Tahawwur) and spending wastefully (Israf). Ignorants and especially persons who don’t know ethics of Islam think that spending extravagantly constitutes generosity and thus praise those who do so. They also think of those who do rashness as braves and courageous persons. But, no one thinks of those who are cowards or stingy as braves or generous.

There are some necessary habits which humans should possess. People think that having these in fewer proportions is better than having them in average proportions. Having them in excessive proportions is recognized by everyone as vice. A good example of this is humility It means not having conceit (Kibr). If this exists less than necessary amounts, it constitutes excessive humility (Tazallul). It is difficult to discriminate excessive humility (Tazallul) from humility. Many people mix up humility of a beggar with that of a scholar (Alim) because they both do not possess conceit. A scholar has real humility. A beggar don’t have any.

In this section vices (vices) which look like virtues will be explained. We will also show how they could be distinguished from each other.

Many people cannot differentiate between gold and brass because they are both yellow colored. Some may think a blue bead is a precious stone. Similarly, they may think a vice is a virtue. Hence, it is necessary to learn the knowledge of ethics and become a proficient one in order to distinguish deeds with secret deficiencies from the good deeds, and goodness from the evil in general.

1– First we will explain the vice or vice which looks like wisdom. There are many people who pick up few phrases of wisdom or few words relating to the scientific or spiritual knowledge from others or from newspapers, magazines or radio and repeat them among other less learned people or engage in debates and arguments with others so to give others a false impression regarding themselves. Many people are deceived by them and they really think of them as a valuable person such as a specialist of some branch, wise, knowledgeable or a spiritual leader (Murshid). In reality these types of persons do not possess the necessary knowledge which they talk about. All of their knowledge is a few words which they picked up here and there now and then. They would not know reality of the things they talk about. His resemblance to real scholars is no more than resemblance of a parrot’s speaking like a human being. Because, the habit wisdom exists in the mind and spirit of a human being. Its effects and lights (Nurs) cannot be perceived through sense organs. There are many people who present themselves as progressive and enlightened man but in reality they do not possess any wisdom or any value. They are evil and mean people with vices. They do not possess any real knowledge or ethics. They never speak anything valuable regarding to any virtue. But they dress well and they know how to handle those people who occupy ranks and positions. They go to the parties and dance with those people and serve them in drinking parties and finally get some rank and position from them.

2– Vice which looks like chastity: persons who possess this vice do not commit evil deeds and do not run after satisfying their appetites. They seem to be matured and virtues persons who possess knowledge and good morals. Therefore, they are praised and respected everywhere by everybody. They are treated well by persons who possess wealth and ranks. They are bombarded by presents and obligatory almsgiving money (Zakat). Their bodies are weakened by doing so much voluntary prayers (Nafila) in the presence of others but they are slack to perform sunnats and obligatory (Fard) prayers. Their lower selves (Nafs al-ammara) are very strong. They are treated by human beings as trustworthy persons. But they are traitors in the sight of Allahu ta’ala. All these foregoing qualities and descriptions are attributes of pseudo Sufis and religious office holders who are dazzled by worldly pleasures.

Some of the villagers do not eat the food of the city dwellers. Some others do not purchase good food because of their stinginess. Some people observing their state of abstaining from food presumes them as “Darwishes”. They give a false impression of being a person of contentment (Ahl al-qana’at). They are really without any contentment (Qana’at) and chastity (Iffat). All their doings are for show off, hypocrisy and lie.

3– The vice which looks like generosity: a person who has this habit would be one of those who doesn’t earn his wealth by permissible (Halal) means. For example, he is a smuggler or he got his money without sweating for it, like from lotto or inheritance. Therefore, he does not appreciate how hard it is to accumulate wealth by permissible means. Hence, he spends his money either on prohibited (Haram) things or on unnecessary things. He spends his money on things not approved by wisdom or Islam. Stupid people seeing him spending a lot, thinks of him as a generous person. In reality, he does not possess the virtue, generosity. Earning and saving money or property is like going uphill with a full load on one’s back. Spending money is like letting a spherical stone to go downhill from a mountain top. Not having necessary wealth holds back many people from becoming better human beings. Many people lose their belief because of not having the necessary means for livelihood and become apostates (Murtads). In one hadith, Rasulullah, peace be upon him, communicated, “Poverty is a blessing for my companions. Being rich will be a blessing for Muslims who will live in later times close to the Doomsday.”

It is very difficult to earn wealth through trade which is carried out according to the rules of Islam. Generally very few people earn their wealth by following the rules of Islamic laws. Permissible wealth comes like rain drops. Conversely, forbidden (Haram) wealth comes like a rushing flood water. It is a very virtue to be generous (Sahawat) while giving away money. Being wasteful while giving to charity is a vice and forbidden act. Generosity (Sahawat) means to give away some portion of one’s wealth in order to form the habit of generosity and in order for getting rid of the habit of stinginess. Giving away some money or wealth by expecting better return or satisfying desires of one’s soul (Nafs) is not generosity (Sahawat.).

4– The vice which looks like courage (Shaja’at): a person who is showing courage, in reality, is not acting for the purpose of forming the virtue courage and for getting rid of the vices rashness (Tahawwur) and cowardice (Jubn). Instead, he is doing it, either, to earn fame or to obtain some rank or worldly possession. He steals the property of Muslims, commits all sorts of illegal activities and even sometimes puts his life into danger in order to accomplish his goals. Some of these people, when caught by the authorities while committing their illegal activities, think that not revealing the names of their accomplices is courage or bravery. Some of them go into the extent of bearing torture, giving all of their wealth or even lives in order to protect the names of their crime-partners. In reality, these lowly people do not possess a tiny bit of bravery. A real brave person attempts to do actions which are approved by wisdom and Islam. He wants to do service to nation and government and to earn rewards (Thawabs). He loves and desires to obtain consent of Allahu ta’ala by forming the virtue bravery (Shaja’at). The attacks of wolves and panthers look like an act of a hero but it has nothing to do with bravery. They attack because of their wild nature and cause harm. They do not come forward with good thought and in order to help others and to earn rewards (Thawab). They attack the weak people who cannot defend themselves against them. A strong gunman’s attack on gunless, weak, and hungry people is similar to this example and is not bravery (Shaja’at). Bravery means one’s coming to the conclusion by thinking, and pondering that attacking would be proper. He desires having in his spirit the virtue bravery and getting rid of the vice rashness (Tahawwur) and cowardice (Jubn), without thinking any worldly benefits. A person with these intentions never wants to do evil deeds. He rather prefers dying than committing evil deeds. He considers dying honorably is superior to living in dishonor. He prefers to be remembered in an honorable way rather than living with a black stain on his face. Since bravery carries the risk of injury or death, in the beginning, it may not taste very well but at its conclusion it tastes infinitely sweet because it concludes with much worldly and other worldly gains and victory. Especially, the superiority of pleasures obtained by giving one’s life in order to protect the religion of Islam or in order to spread the religion of Rasulullah, peace be upon him, could not be compared to any other worldly or other worldly pleasures. This meaning was expressed in the Qur’an, Chapter Imran, verse 169 as follows, “Do not ever think that those who die for the sake of Allah are dead! They are alive! They have reached the blessings of their Creator.” There are innumerable hadiths which praise the value of bravery. Neither running away from the fight (Jihad) saves one from death or extends one’s life nor staying and facing the enemy causes death. The hour of death cannot be changed or postponed and one’s life-span cannot be changed. In many instances, escaping from the war causes one to die unexpectedly and resisting and fighting against the enemy causes one to enjoy the victory. Hadrat Muawiya, may Allahu ta’ala be pleased with him, says that he was intending to escape during the war at “Siffeen” then he says he remembered the hadith, “He who perseveres will be safe from the disasters” and stayed and continued fighting and consequently ended up being the Caliph by his persevering (Sabr).

Essence of bravery is to be content with the decree of Allahu ta’ala and to depend and have trust in Him. The lion of Allahu ta’ala, the fountain of bravery and the rose of the garden of closeness to Allahu ta’ala, Hadrat Ali, the son-in-law of Prophet Muhammad at the Siffin war was running around and attacking, without any protective armament, with his head uncovered and his sleeves rolled up and reciting the following:

Those who commit suicide because either they have lost their property or rank or they become prisoners of war are coward persons. They do not possess any bravery. Persons who possess bravery would persevere against the troubles and disasters. They think that by dying they will not face any trouble or disaster. These stupid people are very ignorant indeed! They do not realize that bigger troubles and disasters are waiting for them in the next world. According to Islam, suicide constitutes a bigger sin than killing someone else. They will be punished severely. Those who lose their mind and commit suicide are not in this category. If and when one finds himself in such difficult circumstances, one should pray to Allahu ta’ala for health and mercy.

5– The vice which looks like justice: this habit is similar to the habit which looks like chastity (Iffat). A person who does not possess the virtue of justice decorates his office or walls of his home by hanging framed inscriptions praising justice or he talks about justice or writes articles on the subject. Even worse, he occupies position which is related to justice and associates with real just persons in order to give an impression that he is one of them. In reality, their real self is stained with injustice, hatred and revenge. The real meaning of justice is one’s habits and deeds being in accordance with wisdom and religion or to be a person of honesty such that one’s real self is reflected on his deeds. In other words, one behaves among others such a way similar to while he behaves when he is alone. Being two faced is a sign of hypocrisy which is opposite of justice.

Couplet:

In this section we will explain the meaning of justice. Justice is the most honorable one among the virtues. A just man is the best of all men. Justice means harmony and equality. Two things would be equal to each other either through their own self or through their attributes. They are united with each other with respect to similar parts of each one. Therefore, justice rises out of oneness and unity. Oneness is the most honorable attribute and most honorable state because all existing beings became existent through One Being. Every unity that exists in the universe looks like the only real One Being. As every existent being became existent because of that One Being, similarly, every oneness is because of that Oneness. With respect to the subject of measurement and comparison, the most honorable and valuable outcome is equality. Even, the problem of equality is being studied extensively and in more detail in music. Therefore, justice is the most honorable among all goodness. Justice means to be in the middle. It is wrong to call one as just if he has departed from the middle. At three instances justice must exist:

1) While dividing a property for distribution, it must be done justly.

2) It is a must to deal justly during trade.

3) It is a must to do justice during application of punishment. For example, if one acts such a way to spread fear on others, that person has to be punished same way. [But this punishment will be imposed on him by the government. If one is attacked by others, one should not try to take the justice into one’s own hand but instead should inform authorities. Muslims both follow the orders of Islam and the laws of the state and do not commit crime.] When justice prevails over a land, everyone lives without fear. Therefore, justice means fearlessness.

What is justice? It is very difficult to determine the meaning of this concept through human intelligence. For this reason, Allahu ta’ala by pitying His human creatures sent a yardstick for justice in order to protect the countries. Through this divine yardstick it became easy to measure justice. This yardstick is the religions brought by the prophets. Islam is also called as “Honor of the Divine.” Today and for all times to come until the Doomsday, the only yardstick which is ordered for us to use is the yardstick which is sent to Muhammad, peace be upon him. Besides this afore said yardstick, Allahu ta’ala sent a second yardstick. The second one is the judge who rules over the justice system. It is necessary to have a judge because human beings are created to live a social life. They have to mix with each other, help one another and live together. Animals are not created to have a civilized life. In other words, they do not have to live together in cities. But human beings are created weakly as far as their animal powers are concerned. For example, they cannot eat raw meat like wild animals do. It is necessary to obtain and prepare nutrition, clothing and shelter. In other words, they need crafts. Therefore, they are in need of thinking, researching, investigating, experimenting and laboring. That means science, technology and crafts are necessary for human beings because of their nature of creation.

[Islam encourages and orders us to occupy ourselves with science, technology, ethics, and work. Britons and communists basely slander Islam by saying that Islam makes people lazy and slows down the working life. They trap some base people from the Islamic countries by either giving them money or by helping them to get a good position or rank in the society and then these poor creatres become slaves of them and repeat the same phrases. There are many hadiths and verses in Qur’an which encourages and promotes science, knowledge, and working as well as praising those who work. These base and immoral slanders look like trying to cover the sun with mud. Britons are attacking Islam insidiously. They are trying to destroy Islam from within. They are destroying and annihilating Islamic knowledge and Islamic books in order to deceive the youth easily by their lies. They established “Department of Colonies” in London for the purpose of attacking Islam. They prepared treacherous plans and trained thousands of spies there. They, by spending millions of dollars and weaponry, by tricking and trapping and by getting the cooperation of the ignorant and degenerate religious men Muhammad bin Abdulwahhab of Najd and Muhammad bin Su’ud who was the Amir of Dar’iyya, established the “Wahhabi” bidat group. They destroyed the Ottoman State from within, the state which was the protector and police of the Muslims. For more information please read the book The confessions of a British Spy published by Hakikat Kitabevi, a branch of Waqf Ikhlas.

Abdurrashid Ibrahim effendi, may Allahu ta’ala be pleased with him, in the second volume of his Turkish book Alam-i Islam which was published at Istanbul in 1328 [1910 A.D.], in a chapter called “The animosity of Britons toward Islam”, says: it is the first priority and thought of the Britons to eliminate the religious state “Hilafat-i Islamiyya”. They started the Crimean war and he;ped Turks over the war. This was a trick for them in order to destroy the religious state “Hilafat”. The Paris peace agreement demonstrates this trick. [They demonstrated their animosity in the secret articles of Lozan peace agreement signed in 1923.] Every kind of disaster that came upon the Muslims always came from the Britons no matter under what type of curtain they are covered and hidden with. The main political aim of British politics is to destroy Islam. The reason for this policy is because of their fear of Islam. In order to deceive Muslims, they are using the persons who sell their consciences. They introduce these persons as Islamic scholars and great personalities. In short and in essence the greatest enemies of Islam are the Britons. Abdurrashid Ibrahim effendi, died in Japan in 1363 Hijri. [1944 A.D.]

Does Islam ever hinder progress of science, technology and work? Human beings are in need of everything. They have to work in order to prepare means which would satisfy their needs. These means are science, crafts and laboring. It is not possible for every individual to learn all the crafts he needs. Therefore, a division of work and crafts automatically materializes and some learns this craft, others learn others and they exchange goods and services to satisfy each other’s necessities. Because of the necessity of division of work, human beings cannot live alone and they must live in societies. Civilization is “Ta’mir-i bilad and tarfih-i ibad” which means building or reconstructing cities and towns in order to live a social life. The quality of social life there would be such that everyone will be free to live their lives the way they choose to live freely without any cohersion from anyone else in all respects including total religios freedom.]

When human beings live together, the shrewd ones try to attack others’ property and rights. Some others try to oppress the weak because every soul (Nafs) tries to obtain what he likes or desires. When there are a few of them wanting the same thing, they start to fight among themselves just like the dogs, which gather around a piece of carcass, show their teeth to each other and start to bark. A judge with strong powers is necessary in order to enforce law and order among these fighters. Everyone who trades would claim that his goods are more valuable than others’ goods. Therefore, it is necessary to determine mutual values of goods and services justly. The measure which determines the mutual value of goods is the gold and silver or in other words it is the money. Gold and silver are called cash money (Nakdayn). Many nations issue banknotes and base their currency on gold. The governments having much gold can issue lots of banknotes. Alternately, if the governments have little gold and issue lots of banknotes, these banknotes will not have any value. Allahu ta’ala created gold and silver as money. Nothing else can replace the place of gold. For this reason we were ordered to calculate and pay the obligatory almsgiving (Zakat) with gold and silver. Hence, it is understood that there is a necessity for a just judge who would determine the value of the goods justly with gold and silver. This judge which has the authority is the government. A just government prevents oppression and torture and provides the justice ordered by Allahu ta’ala and determines the values of the goods justly.

In conclusion it is understood that in order to establish justice among the human beings the following three things are necessary: 1-”Namus-i Rabbani”, 2-”Hakim-Insani”, and 3-”Dinar-i Mezani”. Among these three, the strongest and the biggest is the “Namus-i Rabbani” which is the Islamic religion. Religions are divine laws sent by Allahu ta’ala in order to establish justice. He sent these divine laws so that the judges would provide justice. The meaning of Chapter Hadid, 25th verse of the Qur’an is as follows, “We have sent them the book and the Scale so that they may practice justice through them.” In this verse “Book” means religion, because religion is the name for the commandments and prohibitions of the Qur’an. The “Scale” points to the gold because weight of gold is measured through scale. Those who do not like the commandments and prohibitions of the Qur’an are disbelievers and hypocrites (Munafiqs). Anyone who does not obey the judge or government is a rebel. [Muslims do not rebel against the laws of the countries (Dar-ul-harb) outside of Islamic states and do not commit any crime against them.] Persons who do not accept the value of gold become a traitor and a thief.

WARNING: a human being firstly should do justice to himself, to his actions, and to his body organs. Secondly, he should do justice to his family members, neighbors, and friends. Those who work for the department of justice and members of the government should do justice to the people. In order to possess the virtue justice, firstly his body organs should possess justice, secondly, his actions should have justice. One should utilize his strength and his body organs for a purpose which is in accordance with their creation. One should not change the order of Allahu ta’ala and utilize his body organs in things that are not approved by wisdom and Islam. If one has family, he should treat them according to the behavior which is compatible with wisdom and religion. One should not deviate from the good morals which is shown by the religion and should strive to obtain the virtues. If one holds a rank or position such as a judge, governor, military commander or any other kind of a leader, he should observe and perform the worships and he should let other people working under his command to do their worships too. A person who does these things will become the vicegerent (Khalifa) of Allahu ta’ala. He will also enjoy the blessings which will be given to just people in the next life. A person who behaves as described above will be such a valuable person that people, animals, even plants who live in his time and place where he lives will be benefiting from his virtue. In contrast with this, if government officials of a country are not good natured and just, and oppress people by taking their property, or by torturing them or by violating their basic human rights, they are unjust people or friends of the devil.

Couplet:

People who govern other people cruelly will be treated mercilessly on the Day of Judgement by Allahu ta’ala. There is a saying which states:

which comes to mean, merciless people will not receive mercy! The governments that are made up of this type of unjust persons are not called governments but they are called bandits and robbers. These oppressors, in order to live a few years of good life, treat millions of people cruelly. But, they will never depart from this world until they experience the punishment from Allahu ta’ala for their cruelty. Even though they have all the necessary things to comfort them, they still suffer all sorts of troubles. At the end, one of their enemies takes everything away from them and thus forces them to live in great misery. The meaning of the 80th verse of chapter Maryam of the Qur’an is, “We will take away everything that he claims to possess or rule over. He will come into our presence alone.” As it is pointed out in this verse, he will be brought to the presence of Allahu ta’ala at the Court of Justice of the next world with a black stain in his face. He will not be able to deny all the wrongs he committed, and will be punished for them severely. All the wrongs and oppressions he committed will manifest themselves as darkness and will cover him so that he will not be able to see where he is going. He will be thrown to hell by the angels who are in charge of hell and punished there much more severely than the punishments and tortures he imposed on people while he was in charge. He will not be able to obtain the forgiveness of Allahu ta’ala because he had called the laws of the religion as the laws of the desert and did not believe in the religion of Islam.

Various kinds of virtues are explained in the sixth chapter of the book Akhlaq-i Alai by Ali bin Amrullah, may Allahu ta’ala be pleased with him. We will only communicate justice among them. Justice is divided into three parts:

The first part is to be an obedient believer to Allahu ta’ala. Blessings and favors of Allahu ta’ala are coming to all creatures all the time. The most valuable one among these blessings is His showing to his human creatures how to attain to eternal blessings. While no creature had a right to demand anything, He created all of them in the best fashion and gave them innumerable eternal blessings. Thanking to such a benefactor Creator for all these blessings by worshiping is a sure necessity for all creatures. Doing justice requires one to do what is required of him by his Creator. It is a must and a debt for each creature to worship to the Creator for all the goodness they receive from Him.

Second part of the justice is the observance of the rights of the human beings. Accomplishing this requires obeying the laws of the land and to those who are in charge and paying respect to scholars and observing the rules of trading and keeping the given promises and being a trustworthy person.

Third part of the justice is the observance of the rights of those who lived and passed away and left us wills to carry out or trusts and foundations to take care. This would be accomplished by doing whatever they had willed, and by taking care of those trusts and foundations.

When one receives a favor from another, if one has the material means, one should respond with an equal favor. If one doesn’t have the material means then one should thank him by praying (Dua) for him. If one does not respond to a favor while having the means, he will be mistreated by everybody because it is a duty for a human being to respond to a given favor with an equal favor. While this is the case, not responding to the favors of Allahu ta’ala, who has created us out of nonexistence and gave us best of shapes, has given us necessary organs and powers and made them work coherently with each other thereby provided us with health, has given us intelligence and wisdom, and who continually creates our necessities such as mates, children, housing, clothing, nutrition and all sorts of foods, would be a great fault and deficiency. He has infinite powers. He creates all these blessings without expecting anything in return from us because He does not need anything. Therefore, it is a great fault, great injustice and a great stain in our face not to thank Him. Especially, it is a greater injustice and fault not to believe in His existence or not to believe that all these blessings come from Him, or conversely believe that they come from someone else. Let us suppose that a benefactor provides one’s necessity by giving him every month some substantial amounts of money. Wouldn’t the recipient of this favor tell this to everyone and praise him and thank him? Wouldn’t he try to gain his love and try to protect him from all sorts of troubles and even when and if it necessitates, wouldn’t he put himself into danger in order to protect his benefactor? Of course he does! But, let’s say if he doesn’t do any of these. Wouldn’t everybody blame him for his inappropriate behavior and even try to punish him because he does not do his human duty to thank to his benefactor? When this is all true for a benefactor person who does some goodness to others, what about the case for Allahu ta’ala? Wouldn’t it be necessary to thank Him who sends us all sorts of blessings all the time? Surely it would be most necessary to thank Him by doing the worships and following His commandments. Because comparing others’ favors to His favors would be like the comparison of a drop of water to the sea. Furthermore, all the blessings come from others actually comes from Him.

Question of how men should respond “thank” to the favors of Allahu ta’ala answered in many ways by different scholars.

According to some, the most important way of thanking Him is to think and contemplate about His existence.

Masnawi:

According to others, men can thank Him by understanding that blessings come from Him and by acknowledging this fact through his speech.

According to some others, thanking Him could be done by practicing His commandments and avoiding committing the prohibited actions.

According to some, men should first cleanse himself and then approach Allahu ta’ala.

According to others, men should try to give guidance (Irshad) to others who are in need of finding the correct way of living. He should try to help others so that they may become correct (Salih) persons.

According to some others, there could not be any particular way of thanking Him. Everyone can follow different ways of thanking Him.

According to scholars who came much later than the time of our Prophet Muhammad, peace be upon him, men’s duty toward Allahu ta’ala can be summarized in three groups: the first one is the worship he performs by using his body, i.e., “Salat” and fasting; the second one is the duty he performs through his spirit, i.e., having correct faith [Having a belief according to the prescription taught by the Ahl as-sunnat scholars]; and the third one is approaching or getting close to Allahu ta’ala by doing justice among human beings. This could be accomplished by being a trustworthy person and by giving advice to others and by teaching Islam to others.

We could summarize the worships into three groups: correct belief, correct word and correct deed. The commandments which are not clearly communicated in the last two categories could be changed according to the times and places. This change can only be accomplished by Allahu ta’ala through His Prophets. Human beings cannot change worships by themselves according to their own understanding. Prophets and Ahl as-sunnat scholars who are the inheritors of the Prophets communicated in detail the kinds of worships and how they would be performed. Everyone should learn these and practice them.

I would summarize all of the above sayings by saying that in a nutshell a Muslim’s duty toward Allahu ta’ala is to have the correct belief, to be a trustworthy person and do good deeds (Amal-i saliha).

Islamic scholars and Sufi leaders communicated that the most necessary thing for a human being is his having belief, performing good deeds (Amal) and doing them with sincerity (Ikhlas). Happiness in this world and the next world can only be accomplished by these three pillars. “Amal” means things that can be accomplished through the spiritual heart, tongue, or body. In other words, things that could be accomplished through the tongue by repeating, or things that could be done by utilizing the body. Things accomplished through the spiritual heart are the ethics or morals. Sincerity (Ikhlas) means doing all the good deeds and worships, for the sake of Allahu ta’ala and for the sake of obtaining His love and consent.

The first advice is to correct the belief in accordance with those which the Ahl-i sunnat savants communicate in their books. For, it is this madhhab only that will be saved from Hell. May Allâhu ta’âlâ give plenty of rewards for the work of those great people! Those scholars of the four madhhabs, who reached up the grade of ijtihâd and the great scholars, educated by them are called Ahl as-sunna scholars. After correcting the belief (îmân), it is necessary to perform the worship informed in the knowledge of fiqh, i.e. to do the commands of the Sharî’at and to abstain from what it prohibits. One should perform the namâz five times each day without reluctance and slackness, and being careful about its conditions and ta’dîl-i arkân. He who has as mush money as nisâb should pay zakât. Imâm-i a’zâm Abû Hanîfa says, “Also, it is necessary to pay the zakât of gold and silver which women use as ornaments.”

One should not waste his precious life even on unnecessary mubâhs. It is certainly necessary not to waste it on harâm. We should not get involved with taghannî, singing, musical instruments, or songs. We should not be deceived by the pleasure they give our nafses. These are poisons mixed with honey and covered with sugar.

One should not commit giybat. Giybat is harâm. [Giybat means to talk about a Muslim’s or a Zimmî’s secret fault behind his back. It is necessary to tell Muslims about the faults of the Harbîs, about the sins of those who commit these sins in public, about the evils of those who torment Muslims and who deceive Muslims in buying and selling, thus causing Muslims to beware their harms, and to tell about the slanders of those who talk and write about Islam wrongfully; these are not giybat. Radd-ul-Muhtâr: 5-263)].

One should not spread gossip (carry words) among Muslims. It has been declared that various kinds of torments would be done to those who commit these two kinds of sins. Also, it is harâm to lie and slander, and must be abstained from. These two evils were harâm in every religion. Their punishments are very heavy. It is very blessed to conceal Muslims’ defects, not to spread their secret sins and to forgive them their faults. One should be compassionate towards one’s inferiors, those under one’s command [such as wives, children, students, soldiers] and the poor. One should not reproach them for their faults. One should not hurt or heat or swear at those poor persons for trivial reasons. One should attack nobody’s property, life, honour, or chastity. Debts to everyone and to the government must be paid. Bribery, accepting or giving, is harâm. However, it would not be bribery to give it in order to get rid of the opppression of a cruel one, or to avoid a disgusting situation. But accepting this would be harâm, too. Everybody should see own defects, and should every hour think of the faults which they have committed towards Allahu ta’âlâ. They should always bear in mind that Allahu ta’âlâ does not hurry in punishing them, nor does He cut off their sustenance. The words of command from our parents, or from the government, compatible with sharî’a, must be obeyed, but the ones, incompatible with sharî’a, should not be resisted against so that we should not cause fitna. [See the 123rd letter in the second volume of the book Maktûbât-ı Ma’sûmiyya.]

After correcting the belief and doing the commands of fiqh, one should spend all one’s time remembering Allahu ta’âlâ. One should continue remembering, mentioning Allahu ta’âlâ as the great men of religion have communicated. One should feel hostility towards all the things that will prevent the heart from remembering Allahu ta’âlâ. The more you adhere to the Sharî’at, the more delicious it will be to remember Him. As indolence, laziness increase in obeying the Sharî’at, that flavour will gradually decrase, being thoroughly gone at last. What should I write more than what I have written already? It will be enough for the reasonable one. We should not fall into the traps of the enemies of Islam and we should not believe their lies and slanders.

Our Prophet ‘sall-Allâhu ’alaihi wa sallam’ stated, “A person whom Allâhu ta’âlâ loves very much is one who learns his religion and teaches it to others. Learn your religion from the mouths of Islamic scholars!”

A person who cannot find a true scholar must learn by reading books written by the scholars of Ahl as-sunna, and try hard to spread these books. A Muslim who has ’ilm (knowledge), ’amal (practising what one knows; obeying Islam’s commandments and prohibitions), and ikhlâs (doing everything only to please Allâhu ta’âlâ) is called an Islamic scholar. A person who represents himself as an Islamic scholar though he lacks any one of these qualifications is called an ‘evil religious scholar’, or an ‘impostor’. An Islamic scholar is a guard who protects Islam. An impostor is Satan’s accomplice.[1]