love and essence of human being

8/13/2019 Love and Essence of Human Being

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Table of Co"!e"!#

!uthorCs Bio$rah"

Fore1or&: Tolerance an& Deconciliation

hater =: limate of Eo%e an& Tolerance

Eo%e

omassion

For$i%eness

Tolerance

Tolerance an& Ei/eralit"

True Eife an& True 8umanit"

Eine of 2eace an& Deconciliation

8umanism an& Eo%e of 8umanit"

Aslam As a Deli$ion of Tolerance

Aslam !s a Deli$ion of Uni%ersal Merc"

hater (: The ountr" of Tolerance +esire& /" !ll

ariet" in #ociet"

Minimum ommon Groun&

Tolerance +esire& /" !ll

Tolerance from Theor" to 2ractice

Unit"0 !ccor& an& !$reement

hater 3: Ne1 orl& Hr&er an& Bein$ a 8ero of Eo%e

A&eal #irits an& 8eroes of Eo%e

The Un/reaka/le Ties amon$ Hur 2eole

+ifferences in #t"le an& Metho&

A&eal Belie%er0 A&eal Muslim

8an&less to Those ho 8it ,ou0 Ton$ueless to Those ho urse ,ou

Hur Metho& a$ainst 8ostilit"

#ufism as a Eifest"le

hater *: T1o Doses on Hur meral& 8ills: +ialo$ue an& Tolerance

Tolerance an& +ialo$ue in the 2ersecti%e of the IurCan an& the #unnah

The Delationshi /et1een Go&Cs !ro%al an& Tolerance


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Fore'ord

TOLE(ANCE AND (ECONCILIATION%er"/o&" &ra1s out their o1n meanin$ from &emocrac". #ome eole claim that &emocrac" is

carr"in$ their i&eas to o1er /" ersua&in$ others some claim &emocrac" means /ein$ a/le toe@ress their i&eas freel". hen it is time to seak0 e%er"/o&" &efen&s &emocrac". But the num/er ofeole 1ho are sincere enou$h to oose a &ictator 1ho /ack their 1a" is e@tremel" limite&.

#ome of the &isutes 1hich starte& 1hen Mr. Necmettin r/akan /ecame the 2rime Ministerha%e continue& until to&a" 1ith an increasin$ zeal an& the" seem to continue. The essence of these&isutes is the arehension that in Turke" there are some centers of o1er in fa%or of #hariCah. The"%ie1 &emocrac" as a means to come to o1er an& once the" ha%e come to o1er0 the" 1ill &estro"our laic an& li/eral Deu/lic. !ccor&in$ to this assumtion0 these centers conceal their real intentions.The" are makin$ &issimulation.

Hn m" art0 A &o not think that it is ossi/le to /e a/le to sa" somethin$ certain concernin$ to1hat e@tent eole are sincere in their seeches or acts an& to 1hat e@tent the" are makin$&issimulation. But if there is somethin$ of 1hich A am certain0 it is the fact that the ro/a/ilit" of a#hariCah $o%ernment comin$ to o1er in the 7) th"ear of our Deu/lic is %er" 1eak. 8o1e%er0 somesocial an& economic in&icators such as hu$e ineOualities in economic life0 /i$ $as amon$ incomes0an& an increase of immoralit" a&& to this t"e of arehensions. But A /elie%e that our Deu/lic is/ase& on foun&ations formi&a/le enou$h to /rin$ an" &esire or attemt to this en& to nothin$. That is1h" A al1a"s tell eole 1ho are an@ious a/out this matter: Af a free election like to&a"Cs ha& /eenma&e in =43)s0 the roortion of eole 1ho 1ante& Aslamic #hariCah 1oul& ha%e /een %er" hi$h.But to&a"0 olitical arties 1hich ha%e similar &eman&s are not a/le to take e%en ()P of %otes.

An m" oinion0 &emocrac" is a re$ime of toleranceL an& reconciliation.L At is eas" to utfor1ar& &isarities.L But it is much more essential to ut for1ar& common oints.L At is e%en %ital.

M" aroach an& attitu&e to #hariCahL &istur/ some of m" frien&s. here%er A make a seech orarticiate in a anel0 A am estere& 1ith a /om/ar&ment of Ouestions concernin$ this issue. A ha%e toans1er such Ouestions as0 2rofessor0 ho1 can "ou /e so close to reactionariesQL 8o1 &o "ou /earthat kin& of eoleQL !re "ou too chan$in$ min&QL etc.

A ha%e either 1ritten or %er/all" e@laine& hun&re&s of times: A am in &ialo$ue 1ith se%eralreli$ious an& #hariCah6oriente& eole not /ecause A ursue an a$reement 1ith them in thou$ht /ut1ith the aim of hoe of /ein$ a/le to fin& an ans1er to the Ouestion0 8o1 can 1e li%e to$ether&esite our &ifferences in thou$htQL. !ctuall"0 A alrea&" kno1 the ans1er of this Ouestion. But A amrather tr"in$ to fin& out the ans1er to the Ouestion0 8o1 can 1e ractice it in lifeQL At is this sameans1er 1hich Mr. Fethullah Glen is searchin$ in his /ook in "our han&.

The ans1er to this Ouestion can /e summarize& as B" /elie%in$ in &emocrac" an& /ein$

tolerant.L An fact0 most eole kno1 this ans1er /ut 1e ha%e &ifficult" in realizin$ it in the racticallife /ecause 1e ha%e serious fears. e are afrai& that others 1ill e@loit our $oo& intention.L Thereare some other ro/lems too.

%er"/o&" amon$ us is in fa%or of &emocrac". But e%er"/o&" &efen&s &emocrac" onl" 1heneole or thou$hts that the" re$ar& in their fa%or come to o1er. hen the" come across a term1hich the" &o not like0 the" for$et all a/out &emocrac". Most of our eole think that some ri$htsthat the" &esire for themsel%es are suerfluous or lu@urious for others. Hur societ" can ne%er freeitself from a &ou/le stan&ar&L 1hich is like a conta$ious &isease.


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ToleranceL is not a concet outsi&e &emocrac" /ut 1hile e%er"one e@ects tolerance for theiro1n thou$hts0 faiths an& %alues0 the" cannot aroach othersC thou$hts0 faiths an& %alues 1ith thesame tolerance. The reason 1h" the" &o so is Ouite simle: the &ou/le stan&ar& &isease0 1hich A ha%eust mentione&.

Tolerance means ha%in$ a frien&l"L attitu&e to1ar&s eole 1ho ha%e &ifferent s"stems of

%alues an& life st"les than oneCs o1n. More recisel"0 it means /ein$ in a state of frien&l"Len&urance. A think to realize this is not %er" &ifficult.

Tolerance is the result of a ersonCs confi&ence in his or her o1n thou$hts0 /eliefs0 an& s"stem of%alues. 2eole 1ho lack confi&ence in their thou$hts an& %alue s"stem0 are usuall" a$$ressi%e an&intolerant. A am confi&ant of m" o1n thou$hts an& /eliefs0 so A ha%e no fear of /ein$ tolerant to1ar&sothersC thou$hts an& /eliefs.

A am also aske&: 2rofessor0 are "ou a1are that there are some eole 1ho 1ant to esta/lish anAslamic #hariCah $o%ernmentQL Hf course0 A am A am not /lin&. Furthermore0 A am tr"in$ to o/ser%ethem as closel" as A can. But A am also tr"in$ to &istin$uish eole 1ho ursue a conser%ati%e lifest"le from those 1ho 1ant to esta/lish an Aslamic #hariCah $o%ernment0 1ithout feelin$ an" fear.

There are0 of course0 similar ten&encies in e%er" &emocrac" this must /e Ouite natural. But in m"

oinion0 our u/lic %ie1 1ill not $i%e cre&it to an" ten&enc" 1hich 1ill harm &emocrac". A &o notsuose that eole 1ho ha%e alrea&" acOuire& the ri$ht to make &ecisions a/out themsel%es0 that is01ho are so%erei$nL0 1ill not 1ant to renounce their so%erei$nt". Besi&es0 A kno1 that it is ossi/leneither to era&icate such ten&encies nor to e@terminate the eole 1ho ha%e them.

e are tra%elin$ on the same shi. Af it sinks 1e 1ill sink all to$ether. 8o1e%er0 our aim is thatthe shi shoul& not sink. !&&itionall"0 an internal conflict 1ill mean the /i$$est &isaster 1hich 1emust a%oi& at all costs.

No one shoul& e%er think that a 2"hrus %ictor"L 1ill /rin$ /enefit.

Tolerance is nee&e& for the reasons a/o%e. A assume that the reasons 1h" Mr. Fethullah Glen hasfelt the nee& to 1rite this /ook are the same.

Besi&es tolerance0 1e shoul& also sa" a fe1 1or&s a/out reconciliationL. #ome of m" frien&s arein fa%or of reconciliation. The" sa" to me0 ,our attitu&e of reconciliation is correct. ,ou ha%e to utu 1ith a $reat &eal of trou/le /ut "ou &o the ri$ht thin$.L But some others of m" frien&s are %er"&istur/e& /" this attitu&e. The" aroach m" i&ea in the same 1a" the" aroach the matter oftolerance. The" sa": 8o1 can it /e ossi/leQ 8o1 &o "ou come to$ether 1ith eole 1ith 1hom"ou ha%e that man" &ifferencesQL

#till some others amon$ m" frien&s claim that it is not ossi/le to reconcile 1ith e%er"one un&ere%er" con&ition. Hf course0 the" are ri$ht. ,ou cannot reconcile 1ith e%er"one un&er e%er" con&ition.An or&er to /e a/le to reconciliation0 "ou must /e in consensus.L A mean "ou shoul& ha%e somecommon ointsL 1ith the erson 1ith 1hom "ou seek reconciliation. ertainl"0 "ou cannot reconcileon e%er" issue either. There are some issues on 1hich it is imossi/le to reconcile. ,ou cannot /ear

an" chan$e in them.There are three elements for me to /e tolerant an& to reconcile on an" matter 1ith someone:

R To reser%e the unit" an& the unitarian structure of the Turkish Deu/lic 1ithin the resentnational /or&ers of Turke".

R To tr" to actualize &emocrac" in life 1ith all its rules an& institutions. This also means thereser%ation of laicism in an in&isuta/le 1a".


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R To 1ork har& in the lea& of mo&ern science for a mo&ern Turke" 1here the /asic human ri$htsan& free&oms0 inclu&in$ rimaril" the free&om of thou$ht0 ha%e /een ut into ractice 1ithoutrestraint. This effort constitutes the essence of the Turkish or !tatrk nationalism in m" min&.

A can reconcile 1ith an" erson 1ith 1hom A share the same stan& 1ith resect to these /asicissues or 1ith 1hom A am not in a serious &isa$reement on them. A can also aroach them 1ith

tolerance. Moreo%er0 A /elie%e in the necessit" of such a reconciliation an& tolerance.As &emocrac" not a re$ime of reconciliationLQ Af 1e &o not ha%e the intention0 nor the effort0 to

reconcile0 can it /e ossi/le to maintain &emocrac"Q +emocrac" has tens of &efinitions. A like an& usethe ones amon$ these &efinitions 1hich $i%e riorit" to the articiator" asect of &emocrac". M"&efinition is: +emocrac" is eoleCs articiatin$ in the rocess of makin$ &ecisions on an" su/ect1hich ma" interest them.L Af a reconciliation is not reache& as a result of articiation0L there can /eno &emocrac" nor can the aim of articiation /e realize&.

Bein$ shar can sometimes $i%e eole a feelin$ of satisfaction. 8o1e%er0 in m" oinion0 1hat isimortant is not to search for satisfaction in such chea 1a"s.

An this /ook0 Mr. Fethullah Glen resents rea&ers 1ith the &istille& form of the feelin$s an&thou$hts that ha%e /een acOuire& an& a&%ocate& for a 1hole life 1hich has asse& on the roa& to

tolerance an& reconciliation.A hoe it 1ill achie%e its aim.

Prof) Dr) To*!a+,- A!e-


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CLIMATE OFLOVE AND TOLE(ANCE

LOVE1

=Yitirilmi Cennete DoruTo1ar&s the Eost 2ara&iseL.


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% mother who can die for her child's sake is a heroine of affection- an

individual who dedicates his&her life to the happiness of others is a self

sacrificing member of his&her community, is a monument of immortality who

deserves to be enthroned in hearts. /or them, love is a weapon with which to

overcome every obstacle, and a key to open every door. Those who possess

such an elixir and key will sooner or later open the gates to all parts of the worldand spread everywhere the fragrance of peace from the censers of love in

their hands.

The most direct way leading to the hearts of people is the way of love. This

way is the way of the 0rophets. Those who follow it are not rejected- even if they

are rejected by one or two people, they are welcomed by thousands. 1nce they

are welcomed through love, nothing can prevent them from attaining their

object.

2ow happy and prosperous are those who follow the guidance of love. 2ow

unfortunate, on the other hand, are those who, unaware of the love deeply

innate in their souls, lead a deaf and dumb life*

1 3od, (ost $xalted* Today when hatred and rancor have invadedeverywhere like layers of darkness, we take refuge in 4our infinite Love and

entreat at 4our door that 4ou may fill the hearts of 4our mischievous, pitiless

slaves with love and human feelings*


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COMPASSION3

ompassion is the beginning of being- without it everything is chaos. $verything

has come into existence through compassion and by compassion it continues to

exist in harmony. The earth was put in order by messages coming from the other

side of the heavens. $verything from the macrocosm to the microcosm has

achieved an extraordinary harmony thanks to compassion.

%ll aspects of this life are a rehearsal for the afterlife and every creature isengaged in action to this end. 5n every struggle, order is evident- in every

achievement, compassion is present. 5t is not possible that this effusion of

compassion should go unnoticed.

louds hover above our heads on wings of compassion, from the centre of

which rain comes down to our aid. Lightning and thunder bring us good tidings of

rain with an uproar from the secret domain of compassion. The whole universe,

in every particle of its being, ceaselessly sings the praises of the %ll

ompassionate. %ll creatures together extol compassion with voices peculiar to

each.

onsider the worm. 5t is in much need of compassion being under foot, but

itself displays compassion. %ffectionate soil enfolds it- in turn it deposits

thousands of eggs in each handful of the earth. The soil through this operation is

aerated, swells, and reaches a state propitious to the sowing of seeds. +hile the

soil is a means of compassion for worms, worms are a mercy for the soil. +ords

fail us to describe such careless ones who burn grass and roots to obtain

manure. 0oor humanity* They are unaware of being merciless to both soil and

worms. onsider the bee approaching flowers, or the silkworm burying itself in

its cocoon* +hat difficulties do they not encounter to take part in the symphony

of compassion. 5s it possible for us not to notice the pains those creatures suffer

in order to provide man with honey and silk6

That is not all. 2ave you ever considered how heroic the chicken is thatallows its head to be bitten off by a dog in order to save its young, and how

praiseworthy the wolf is which, forgetting about its own hunger, offers its young

the food it has found6

$verything speaks of compassion and promises compassion. 7ecause of this,

the universe can be considered a symphony of compassion. %ll kinds of voices

proclaim compassion so that it is impossible not to be aware of it, and impossible

3a ve NesilThe !$e an& Ne1 GenerationsL


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not to feel the wide mercy encircling everything. 2ow unfortunate are the souls

who do not perceive this.

% person has a responsibility to show compassion to all living beings as a

re8uirement of being human. The more a person displays compassion, the more

exalted he&she becomes, while the more he&she resorts to wrongdoing,

oppression and cruelty, the more he&she is disgraced and humiliated, becominga shame to humanity.

+e hear from the 0rophet of the truth that a prostitute went to 0aradise

because, out of compassion, she gave water to a poor dog dying of thirst, whilst

another woman was condemned to the torments of 2ell because she left a cat to

die of hunger.

(ercy begets mercy. 5f one is compassionate on earth, then many good

tidings come from heaven. 2aving perceived this secret, our ancestors founded

a great many homes of compassion everywhere including foundations for

protecting and feeding animals. % man of compassion was so deeply touched by

a bird with broken legs, and a stork with damaged wings, that he established a

sanctuary for injured birds- this kind of behavior was entirely usual with the1ttoman Turks.

+e ought to be as compassionate to human beings as our ancestors were to

animals. %las* "ust as we have not been compassionate to ourselves, so too we

have ruined the next generation by showing complete indifference and

pitilessness to the earth. +e have actually caused the deterioration of the

environment, in which it is ever more difficult to live.

+e should point out, however, that abuse of the feeling of compassion can be

as harmful as being devoid of compassion altogether.

1xygen and hydrogen, when mixed in the proper ratio, form one of the most

vital of substances. 1n the other hand, when this ratio changes, each elementresumes its original combustible identity. Likewise, it is of great importance to

apportion the amount of compassion and to know who deserves it. ompassion

for a wolf sharpens its appetite, and not being content with what it receives, it

demands even more. ompassion for a rebel makes him much more aggressive,

encouraging him to offend against others. 5t is not fitting to have compassion for

the one who takes pleasure in poisoning like a snake- compassion for such a one

means leaving the administration of the world to cobras.

ompassion for a bloodstained, bloodthirsty one is tyranny of the most

terrible kind to all the oppressed and wronged people. Such an attitude is like

being neglectful of the rights of lambs out of compassion for the wolves- it

causes the whole of creation to sigh and moan, however much it might pleasethe wolves.


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FORGIVENESS4

2umanity is a creature with both exceptional 8ualities and faults. 9ntil they

appeared, no living creature carried such opposites in its nature. The same time

they flap their wings in the firmaments of heaven, with an unexpected deviation

they can become monsters descending to the pit of hell. 5t is futile to look forany relation between these frightening descents and ascents that have become

extreme in them because cause and effect take place on a very different plane

in them.

%t times they are like a field of crops bending in the wind- at other times,

although they appear as dignified as a plane tree, they topple over and cannot

rise again. "ust as the times the angels envy them are not few, neither are the

times they are a shame even to devils.

/or humanity whose nature contains so many ups and downs, even if doing

evil is not essential to their nature, it is inevitable. $ven if becoming stained is

accidental, it is probable. /or a creature that is going to soil their nature,forgiveness is everything.

2owever valuable it is regarding consciousness to ask for and expect

forgiveness and to moan and groan for the things that have escaped us,

forgiving is that much greater an attribute and virtue. 5t is wrong to think of

forgiveness as separate from virtue or of virtue as separate from forgiveness.

*a ve NesilThe !$e an& Ne1 GenerationsL6). The article 1as 1ritten in =47).


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$veryone knows the adage, errors from the small, forgiveness from the great,

and how well said it is* 7eing forgiven is comprised of a repair, a return to an

essence and finding oneself again. /or this reason, the most pleasing action in

the view of the 5nfinite (ercy is the activity pursued amidst the palpitations of

this return and search.

%ll of creation, animate and inanimate, became introduced to forgivenessthrough humanity. "ust as 3od showed 2is attribute of forgiveness through

humanity, 2e put the beauty of forgiving in humanity's heart. +hile the first man

dealt a blow to his essence through falling, which is somehow a re8uirement of

his human nature, it was forgiveness that came from the heavens to the remorse

he felt in his conscience and pleading.

2umanity have preserved for centuries as hope and consolation the gift that

they obtained through their father. +henever a person has erred, mounting on

the magic transport of seeking forgiveness and surmounting the shame of

his&her sins and the despair they cause, he&she has attained to infinite mercy

and showed the generosity of veiling his&her eyes to the sins of others.

Thanks to his hope of forgiveness, humanity can rise above the dark cloudsinvading their hori#on and reach the opportunity to see light in their world.

Those fortunate ones who are aware of the uplifting wings of forgiveness live

throughout their lives amidst melodies that give their spirits joy.

5t is impossible for a person who has given his&her heart to seeking

forgiveness not to think of forgiving others. "ust as he&she likes to be forgiven,

he&she also likes to forgive. 5s it possible for a person not to forgive who knows

that salvation from the fire of suffering that his&her mistakes have caused in

his&her inner world is possible by drinking deeply from the river of forgiveness,

especially if he&she knows that the road to being forgiven passes through

forgiving6

Those who forgive are honored with forgiveness. 1ne who does not know how

to pardon cannot desire to be pardoned. Those who close the road to tolerance

for humanity are monsters that have lost their humanity. These brutes who have

never once inclined to take themselves to task for their sins will never

experience the high solace of forgiveness.

"esus hrist said to a crowd with rocks in their hand that were taking a sinner

to be stoned: Let he who has never sinned throw the first stone. an anyone

who understands this binding, fine point incline to stoning someone else when

there is already a head to be stoned6 5f only those unfortunate ones who spend

their lives today putting the lives of others to litmus test could understand this*

5n fact, it is not possible to say that there is a sentence for stoning the peoplewhom our malice and hatred have passed judgment upon. The truth is, unless

we destroy the idol in our ego as courageously as %braham destroyed the idols,

we will never be able to make a correct decision in the name of our ego or in the

name of others.

/orgiveness emerged with humanity and reached perfection through them. 5n

this respect, we witness in the greatest of human beings the greatest

forgiveness and impeccable tolerance.


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(alice and hatred are the seeds of hell scattered among people by devils. 5n

contrast to those who encourage malice and hatred and turn the land into a pit

of hell, we should run with forgiveness to the rescue of our people who have a

thousand and one troubles and are being continually pushed into abyss. The

past one or two centuries have been made the dirtiest and most unpleasant by

the excesses of those who do not know forgiveness or recogni#e tolerance. 5t isimpossible not to be chilled by the thought of these unfortunate ones ruling the

future.

/or this reason, the greatest gift today's generation could give to their

children and grandchildren is to teach them to forgive, even in view of the

crudest behavior and most upsetting events. 2owever, thinking of forgiving the

monstrous, illnatured people who enjoy making others suffer would be

disrespect to the idea of forgiveness. %s we have no right to forgive them,

forgiving them would be a disrespect for humanity. 5 do not believe there's any

probability that anyone would see or present as acceptable an act that is

disrespectful of forgiveness.

% generation raised in a particular past under the constant pressure ofhostility always saw horror and brutality in the arenas of the dark world they

were pushed into. They saw blood and pus even at the breaking of dawn. +hat

could be learned from a society whose voice, breath, thought and smile were

tainted with blood6 The things that were presented to them were exactly

opposite and contrary to what they needed and desired. This generation took on

a second nature due to years of neglect and wrong suggestions and the disorder

and sedition they made has become a flood. 5f only at this moment we could

understand them. %las* +here is such insight6

+e believe that forgiveness and tolerance will heal most of our wounds if

only this celestial instrument is in the hands of those who understand its

language. 1therwise, the incorrect methods of treatment that we have used until

now will cause many complications and only confuse us from now on.

;now the illness, then set out to treat it medically:

!o you think any ointment is a cure for any wound.

=< an& Nam-k Kemal &. =777


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%s a nation we are experiencing an intense fervor of recovery and revival. 5f a

wind of opposition does not hinder us, the coming years will be our years of

becoming. 2owever, there are differences in methods of recovery and revival,

and regarding renewals in our intellectual and cultural life in the last one or two

centuries there is the difficulty of arriving at mutual agreement as to which of

these to accept and which of them to reject. %lso there is a difference in stylesand methods to be used in blowing a new spirit into the society. >uances in the

consideration to build bridge between the past and future fill us with hope, while

at the same time it appears that we are going to live some troubled days as well.

Thus while walking towards the future as a whole nation, tolerance is our

safest refuge and fortress against the handicaps deriving from schism,

factionalism and difficulties of mutual agreement that lie in wait for us at every

corner.

5t should be such a broad tolerance that we can close our eyes to others'

faults, show respect for different ideas, and forgive everything that is forgivable.

5n fact, even in view of violations of our undeniable rights, we should remain

respectful of human values and try to establish justice. $ven before the coarsestthoughts and crudest ideas that are impossible to share and, with the caution of

a 0rophet and without boiling over, we should respond with a mildness that the

?ur'an presents as gentle words for the sake of touching others' hearts, which

includes a tender heart, gentle approach and mild behavior. +e should have

such broad tolerance that we benefit from contradictory ideas because they

force us to keep our heart, spirit and conscience in good shape even though

these ideas do not directly or indirectly teach us anything.

Tolerance, which we sometimes use in place of respect, mercy, generosity

and forbearance, is the most essential element of moral systems, a very

important source of spiritual discipline and a celestial virtue of perfected people.

9nder the lens of tolerance the merits of believers attain a new depth and

extend to infinity- mistakes and faults become shriveled and shrink so much that

they can be s8uee#ed into a thimble. %ctually the treatment of 2im +ho is

beyond time and space always passes through the prism of tolerance, and we

wait for it to embrace us and all of creation. 7ecause of the broadness of this

embrace, when a street woman who had given water to a thirsty dog touched

the knocker of the !oor of (ercy, she found herself in a corridor extending to

chastity and 2eaven. Similarly, due to the deep love he felt for 3od and 2is

(essenger, a drunk suddenly shook himself free and attained companionship of

the 0rophet. 5n another example, with the smallest of !ivine favors, a bloody

murderer was saved from his monstrous psychosis and turned toward thehighest rank that far surpassed his natural ability and, in fact, he reached it.

+e all want everyone to look at us through this lens and we expect the

bree#es of forgiveness and pardon to constantly blow in our surroundings. %ll of

us want to refer our past and present to the climate of tolerance and

forbearance that melts and transforms and cleans and purifies and then walk

towards the future securely without anxiety. +e do not want our past to be

critici#ed nor our future to be darkened because of our present. %ll of us expect


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Take note of an& /e attenti%e to an" /eha%ior that causes "ou to lo%e others. Then remin&"ourself that /eha%in$ in the same 1a" 1ill cause them to lo%e "ou. !l1a"s /eha%e &ecentl"0an& /e alert.

+o not allo1 "our carnal self to /e a referee in an" contention0 for it 1ill rule that e%er"one/ut "ou is sinful an& unfortunate. #uch a u&$ment0 accor&in$ to the 1or& of the 2rohet0 the

most truthful0 si$nifies "our &estruction. Be strict an& imlaca/le 1ith "our carnal self0 an&/e relentin$ an& lenient to1ar& others.

To reser%e "our cre&it0 honor0 an& lo%e0 lo%e for the sake of the Truth0 hate for the sake ofthe Truth0 an& /e oen6hearte& to1ar& the Truth.

T(UE LIFE AND T(UE HUMANIT./

#ince realL life is ossi/le onl" throu$h kno1le&$e0 those 1ho ne$lect learnin$ an& teachin$are consi&ere& &ea&L e%en thou$h the" are still ali%e. e 1ere create& to learn an& tocommunicate 1hat 1e ha%e learne& to others.

True life is li%e& at the siritual le%el. Those 1hose hearts are ali%e0 conOuerin$ the ast an&the future0 cannot /e containe& /" time )#uch eole are ne%er e@cessi%el" &istresse& /" astsorro1s or an@ieties of the future. Those 1ho cannot e@erience full e@istence in their hearts0an& thus lea& /anal0 shallo1 li%es0 are al1a"s $loom" an& incline& to hoelessness. The"consi&er the ast a horrif"in$ $ra%e0 an& the future an en&less 1ell. At is torment /oth if the"

&ie an& if the" li%e.

!ll of us are tra%elers0 an& the 1orl&s are multicolore& e@hi/itions an& rich an& colorful/ooks. e 1ere sent to stu&" these /ooks0 increase our siritual kno1le&$e0 an& ulift others.This colorful an& leasura/le ourne" is a one6time e%ent. For those 1hose feelin$s are alertan& 1hose hearts are a1ake0 this ourne" is more than enou$h to esta/lish a 2ara&ise6like$ar&en. But for those 1hose e"es are co%ere&0 it is as if the" ha%e li%e& /ut one /reath.

The hum/le an& mo&est are hi$hl" re$ar&e& /" the create& an& the reator. The hau$ht" an&self6conceite&0 1ho /elittle others an& ut on arro$ant airs0 are al1a"s &islike& /" the create&an& unishe& /" the reator.

8umilit" is a si$n of %irtue an& maturit"0 1hile hau$htiness an& self6conceit in&icate animerfect0 lo1l" sirit. The most erfect human /ein$s are those 1ho are at ease an& intimatein the coman" of others. B" contrast0 those 1ho are too rou& to oin in 1ith others an&form 1arm frien&shis 1ith them are the most imerfect human /ein$s an& onl" earnnotoriet".

7l vea Yol!aki "#klar2earls of is&omL=0 430 44. The" 1ere 1ritten in =47(6=47*.


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8umilit" is a si$n that eole has /ecome trul" human. Hne si$n of humilit" is that sucheole &o not chan$e after o/tainin$ a hi$h osition or 1ealth0 learnin$ or fame0 or 1hate%eris u/licl" esteeme&. Af an" of these circumstances causes them to alter their i&eas0 attitu&es0an& /eha%ior0 the" cannot /e re$ar&e& as ha%in$ attaine& true humanit" or true humilit".

hen interactin$ 1ith others0 al1a"s re$ar& 1hate%er "ou fin& leasin$ an& &isleasin$ as

the measure. +esire for others 1hat "our o1n e$o &esires0 an& &o not for$et that 1hate%ercon&uct &isleases "ou 1ill &islease others. Af "ou &o this0 "ou 1ill /e safe from miscon&uctan& /a& /eha%ior0 an& 1ill not hurt others.

Maturit" an& erfection of sirit is /ein$ ust in "our treatment of others0 eseciall" 1iththose 1ho ha%e &one "ou an inustice. !ns1er their e%il 1ith $oo&. +o not sto &oin$ $oo&e%en to those 1ho ha%e harme& "ou. Dather0 treat them 1ith humanit" an& no/ilit"0 forharmin$ someone is /rutish /eha%ior. Deturnin$ e%il 1ith e%il imlies a &eficienc" incharacter returnin$ $oo& for e%il is no/ilit".

There is no limit to &oin$ $oo& to others. Those 1ho &e&icate themsel%es to the $oo& ofhumanit" can /e so altruistic that the" e%en sacrifice their li%es for others. 8o1e%er0 such

altruism is a $reat %irtue onl" if it ori$inates in sincerit" an& urit" of intention0 an& if it &oesnot &efine the othersL /" racial reference.

Those 1ho re$ar& e%en the $reatest $oo& the" ha%e &one for others as insi$nificant0 1hile$reatl" areciatin$ e%en the least fa%or &one to themsel%es0 are erfecte& ones 1ho ha%eacOuire& the +i%ine stan&ar&s of /eha%ior an& foun& eace in their conscience. #uchin&i%i&uals ne%er remin& others of the $oo& the" ha%e &one for them0 an& ne%er comlain1hen others aear to /e in&ifferent to them.


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LINE OF PEACE AND RECONCILIATION9

Today there are in the country various currents of ideas and social convulsions.

This should be regarded as natural because our people are in a crisis. %ctually,

just as doubts that lead to investigation are the basis of knowledge, in a sense,

crises give rise to currents of ideas, but the relative value of crises should be

measured by what they promise.

There is very little difficulty for societies that have procured all their needs

according to the times and that have continued their natural development along

logical lines. 2owever, in the societies that have not met their materialspiritual

needs and that have not continued their natural development, crises deepen in

parallel to the increase of internal and external pressure.

rises and economic turmoil resemble snow, bli##ards and storms. 5n respect

to their results they are fre8uently good. rises force a society to new birth and

form, and as a result of crises a society better comprehends the age it is living

in. 5f a community does not know the period it is living in, and if its actions and

reactions are not a part of that period's events, then it is not possible to count

that as a living society for it is on the way to certain decline.

There's no doubt that behind the agitation humankind is experiencing today

there is preparation for new birth and formation, which will be aided by internaland external pressure shaking the walls of indolence. % nation that can come out

of these disturbances without harm will get its share of what has been promised

by this process and it will build a new world.

5n all probability, it is unthinkable that our nation remains outside of such a

development. 5t will be subjected to crisis after crisis, suffer troubles after

4At 1as 1ritten as reface to $ul% i&'isiThe Eine of 2eaceL< /" 2rofessor 9/ranim anan in =4>7.


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troubles and pains after pains and, conse8uently, it will take its place in the

stage to receive its reward.

5n reality, the matter of unity and division is among the matters that continue

to maintain their importance today. %lthough it is important in every period, at a

time when varied dissent is rampant, the seriousness of this matter is increasing

and its importance surpasses all other social issues. The division and internalconflicts, the cost of which the nation has paid for centuries, have reached

alarming dimensions during this time when sentimental attitudes are

predominant. +e can clearly say that it is not possible to imagine a greater

danger for our rebirth than this.

/or some time our society has been very shallow in respect to its intellectual

and scientific structure, very poor in respect to its spiritual life and pitiable in

respect to leadership. 9ntil this environment in which bigotry and intolerance are

bred is completely eliminated, it is difficult to even think about concord and

union.

7ecause, before everything else, agreement and reconciliation are works of

reason and logic. 1nly a union which is based on reason and logic can endureshocks and be longlasting, whereas today it is the union and brotherhood based

on sentiments and fancies which are mostly observed. Such a union is weak and

inade8uate and will be shortlived. 3athering for the sake of opposition to a

certain group, coming together with hostile feelings or assembling in an

offensive spirit or as victims of offence is nothing more than a passing wave of

sentimental union.

Today, taking into account internal and external divisive factors, there is an

intense need to consult on our common points of union and take this matter into

consideration, again with reason and logic. Ceviewing our purpose and means

and determining our goal and objectives, we need to surrender to an agreement

based on conscience. /or the sake of union, which is the foundation stone of our

material&spiritual and worldly&otherworldly happiness, we have a compelling

need for a union.

!ifferent ideas and approaches are results of different natures. 1ur reator

desired it to be this way and without doubt there is mercy and wisdom in this.

2owever, humankind is responsible for establishing with its own will the

harmony, order and continuity of natural law. 5t is absolute predestination in the

macrocosmos while humanity enjoys free choice in their own realm. 5f coming

into existence is a blessing, every blessing after that comes as the result of a

cause or action. The reason for the bestowal of the blessing of social cohesion

must be for the sociali#ation of consciences and the fermentation of generosityand love of humankind in the hearts. /or this reason, until such types of crudity

and bigotry as seeing the truth always on one's own side coming from ego

centeredness- showing no respect for the truth and goodness reali#ed at the

hands of others, as if saying, if it is not by my hand, 5 do not want goodness

brought by others or the means to it- and seeing the truth in obedience to

oneself and seeing those who are not obedient as outside of religion or as


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religious and sectarian differences should be a source of enrichment, they have

been incited and have become factors for tearing our society apart internally.

This situation constitutes a great danger for our present and future.

1ther factors that strengthen internal divisions are the imbalances in the

economic field, unfilled gaps in earning and distribution of income and the

absence of institutions that can serve as a bridge between groups andindividuals. The reasons for the pain we are suffering as a society can be better

understood in view of such factors as there being no established separation of

powers in the administration, democracy not functioning well and the balance of

lawpowerwisdom not being established at a desirable level. 1ther factors are

partisanship and arbitrariness in party administration, many things being

designed according to the impulses of individuals and deficiencies and mistakes

in administrative and political fields. %part from all of these, divisions especially

in the form of secular&nonsecular, and certain fundamental elements of our

political system like secularism not being shaped and implemented in

accordance and harmony with its genuine standards, are other essential reasons

for our present suffering.5n spite of certain appreciable developments in some fields, it is difficult to

say that the danger is less than it was formerly. +hen the danger comes

externally, it is easier to oppose it- when it comes from within, it is difficult to

resist. Today, moral erosion, which is like a contagious disease that has engulfed

all communities, is moving along at a level capable of destroying all the

principles that keep a society on its feet. The segments of society that have

been brought to a state of disrespect for sacred values by this erosion are in a

position of becoming the victims of the absence of intellectual and spiritual

bases. %nd we are not even aware that we are amidst a confusion of

comprehension, terminology and methodology.

5t is difficult to claim that this confusion and uproar has not affected the

believing segments of the society. Sectarian tendencies, differences of

disposition and temperamentBeven if they are 8uite naturalBand ethnic

separatismBall of these re8uire attention with respect of their being fields of

manipulation and intervention. %ctually there's no serious indication that groups

serving religion have been influenced and managed by foreign powers. 2owever,

it is a fact that these groups have not yet reached the desired intellectual and

spiritual maturity.

5n Turkey particularly and in the (uslim world in general, there are always

the following dangers for groups aiming to serve the religion and the country:

D. (anipulating the love of position of some great persons, inciting themto compete with other groups.

). 5n activities done in the way of 5slam, acting on the basis of trying to

ruin other groups.

E. $ven though the time and place for getting the reward of religious

service and virtues are in the next world, expecting here the reward of

even every small effort and endeavor.


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F. 0roducing another group to break the influence of an attractive team

of service and, by bringing about internal strife and dispersal in that

team, melting down and dissolving it.

=. $ven though it should be a basic principle that groups dedicated to

service should be occupied with love of their own way, busying

themselves, instead, with hostility towards others and thus turningtheir backs on an important dynamic of unity.

5n addition to these, we can observe that our people are satisfied neither

intellectually nor spiritually, that they are experiencing an emotional and

spiritual emptiness and blindly get caught up by a number of fantastic ideas and

systems in this age and so become estranged from their hearts and consciences.

Sociologists and anthropologists agree that no tribe has ever lived on this

earth without religion. 9ntil now on no point of this earth has been a community

without religion. The need for religion is innate in humanity. !epriving people of

it means opening the way to depression for both the individual and society. 5n

almost every period those who have seen the roads closed to their hearts and

consciences have looked for systematic or unsystematic ways to @spiritualAcontentment and tried to fulfill this natural need. +hat kind of confusion will be

caused by different temperaments and dispositions trying to open roads of

contentment each particular to itself needs no explanation. %n anarchy of values

in the community resulting in bloody conflict and fighting: this is the inevitable

conse8uence of a life philosophy put forward without taking essential human

nature into consideration*

%nother point worth noting is the situation of those who insist on remaining

unconscious imitators of foreign ideologies. 5t is rather difficult to know what

those want who understand backwardness and reactionism when they hear the

word religion. 1ur strange mannered intellectuals who once tied all roads to

the +est, went to +estern slopes for education and amusement and sought

the solution to every problem on the shores of the +est, later put the +est

under fire with all their might for imperialism and capitalism. >ow feverishly,

in the name of a new type of westerni#ation they have seemingly rediscovered,

they are taking services rendered in the name of religion as their target. This

gang of jokers who have not yet found their real course of ideas and work

oppose every manifestation of religion on account of their phobia about

reactionism, and it is not certain what they will do tomorrow. This means then

that +esterni#ation for us is not the result of a conscious choice reached after a

scrutiny of circumstances, and our turning our backs on it and its system is again

not the result of planning and taking all circumstances into account- rather,everything is a fantasy and every attempt is no more than a fancied adventure.

%s a result, we can say that the need for religion not being fulfilled

sufficiently and in the necessary way has led, on the one hand, to the raising of a

heretical and materialist group. 1n the other hand, it has led to the emergence

of many separate groups, uninformed of each other, each taking on themselves

fields of service and activity in an unsystematic way in order to meet that

legitimate need. /rom time to time we have witnessed rough arguments,


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anxietyridden oppositions and serious frictions among these groups. (oreover,

when insincerity, love of the ego and a monopoly of ideas intervene in the

services done, disorder can reach uncontainable proportions.

The instinct to form groups is innate in humanity and as long as it continues,

it will take its course. The essential matter is to make it harmless, in fact,

beneficial. +hen this instinct is not well channeled, it can develop in a directionopposite to humanity's nature and become harmful. %s long as social illnesses

like ignorance, rudeness and bigotry hold that instinct in their orbit, it means

there can be a bloody fight any time. 1n the contrary, to the degree that

knowledge and insight, tolerance, understanding and forbearance are

widespread, positions for agreement and reconciliation will emerge and a line of

peace on which groups can come together will appear.

1nce the e8uity of purpose and unity of goals and basic principles are

respected, wellrooted and sound enough to make differences of methods and

means unimportant, urging dissension at the slightest excuse is an expression of

a childish nature, injustice and inconsiderateness. onsidering differences of

temperament and disposition, there are as many roads to 3od as there arebreaths of 2is creatures.

5s it necessary at all to see others in unbelief, perversion and sin6 $veryone

should be busy with serving along their own road and live in love of it. "ust as

this is what is re8uired by reason, it is also what is demanded by faith and the

?ur'an. $veryone should act with love of their own way and never nurtures

hostility towards other groups. The criticisms they direct towards them are not

destructive, offensive or irritable. They do not try to gain respect for their group

by showing others as false. They see and treat the others as brothers and

sisters. +hen they see in them any virtues and success, they commend them

and become happy.

5n the age of the 0rophet, upon him be peace and blessings, just as

commands issued in this direction, practice followed this line of understanding

as well. 7esides reconciliatory factors being observed consciously and everyone

regarding others as dear brothers and sisters, different aptitudes were

encouraged each to give its own fruit.

!ifferent opinions and different views on secondary matters between people

of different temperaments and dispositions like %bu !harr and G%bd alCahman

ibn G%wf and 7ilal and G9thman were never considered to be strange. %s long as

social unity was not harmed, tribal and family ties and the differences between

these were never touched. "ust as the two separate honorable titles of Muhajir

@the 5mmigrantsADH

and Ansar @the 2elpersADD

always received respect, thereputations of %ws and ;ha#raj continued to exist. +hile the 0rophet said to the

clan of Sa'd ibn (u'a#, the chief of the %ws, Stand up for your master*, human

nature was affirmed. 5n fact, even one's taking pride in belonging to one's tribeB

=)The Ammi$rants 1ere the Makkan Muslims 1ho emi$rate& to Ma&inah to$ether 1ith or after the 2rohet untilthe conOuest of Makkah in 3)0 1hich 1as the 7th "ear of(i)ra%the mi$ration


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on condition that no conflict ensuedBwas overlooked. $xpressions of pride such

as those who memori#ed the ?ur'an are from us, those who did that are from

us... were tolerated.

1ne of the most dangerous kinds of separatism in our time is racism. !uring

a period when the world is increasingly becoming a global village and countries

come together to form unions, such a separatism is extremely strange andbaseless. $specially viewing people possessing the same sociological structure

and living in the same region as belonging to various ethnic groups is ridiculous

and as dangerous as it is ridiculous when a possible turmoil is considered. 5t is

ridiculous because especially in our country, which for centuries has been a

stage for the mixing of many tribes, seeking what is called pure blood would

necessitate one reading 3od's Supreme 0reserved Tablet. 5n any case, there

are very different communities that have settled in the east, west, north and

south of %natolia. %nd there are groups in each of these composed of what are

claimed to be different races.

+e must not move excited by impulses and emotional factors but according

to the re8uirements of a social contract. That will be by reviewing once again allour common points and preferring them over the factors that separate us.

ompared with the common points among us, the things that re8uire separation

are extremely insignificant.

0utting the issue forward like this, with what faith and intelligence can it be

reconciled not to come to agreement regardless of differences of opinions, color,

sects, and etc., and even worse, to see others as unbelievers, perverts and

sinners6 2ow can such an attitude be reconciled with religion at a time when we

should ignore the differences between us and the followers of other heavenly

religions6

5t is of benefit to once more remind all political and nonpolitical leaders who

guide and show the way to others regarding a point concerning the repair of the

collective conscience:

(ay your love, your hate and your anger be for 3od's sake* %lways give

precedence to the interests of all* $nd servanthood to your ego* 7ecause it is

not possible for one who worships one's ego to love the Truth or the people.

Love your friends and do not abandon generosity towards them* 7e alert before

the intrigues of enemies and the heedless* %nd do not be fooled by them*

Cemembering that malice and hatred have not solved anything until now,

believe that your relation with civili#ed people can only be through dialogue and

persuasion. 5f you are going to try a way, definitely try this one*

Like a hero of unity, do not say, come, let us get together, to everyindividual you meet, and when you do say it, do not express it in the manner of

an invitation to your group. 7ecause until now this behavior has not done

anything except to incite group #ealotry even in the most just and balanced

ones. $specially praise the good works of others and always show respect to

whoever does a good thing.

%s a believing person, look at the universe as a cradle of brotherhood and

sisterhood, and seek a way to build a relationship with every creature


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regardless of their views or ideas. %lways be mild toward your friends and ready

to embrace them*

!o not critici#e the wisdom of the 2and of 2elp that prepared the way to

serve others and guided you to this way.

Let everyone come and, throwing aside criticism, let them experience from

you some degree of appreciation and courtesy. (ay 3od be your friend andhelper.

HUMANISM a"d LOVE OF HUMANIT.

Eo%e is one of to&a"Cs most uttere& an& nee&e& issues. !ctuall" lo%e is a rose in our /elief0 a realm ofthe heart that ne%er 1ithers. Before e%er"thin$ else0 ust as Go& 1o%e the uni%erse like lace on theloom of lo%e0 the most ma$ical an& charmin$ music in the /osom of e@istence is al1a"s lo%e. Thestron$est relationshi amon$ in&i%i&uals formin$ the famil"0 societ"0 an& nation is lo%e. Uni%ersallo%e sho1s itself throu$hout the cosmos in each articleCs hel an& suort for e%er" other article.

This is so true that the most &ominant factor in the sirit of e@istence is lo%e. !s an in&i%i&ual ofthe uni%ersal chorus0 almost e%er" creature acts an& /eha%es in its o1n st"le0 accor&in$ to the ma$icaltune it has recei%e& from Go&0 in a melo&" of lo%e. 8o1e%er0 this e@chan$e of lo%e from e@istence tohumanit"0 an& from one creature to another0 takes lace su/consciousl"0 /ecause +i%ine illcomletel" &ominates those creatures that ha%e no 1ill o1er


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human 1a". Therefore0 1ithout misusin$ the lo%e in their sirit an& for the sake of the lo%e in theiro1n nature0 e%er" erson shoul& offer real hel an& suort to others. The" shoul& rotect the $eneralharmon" that has /een ut in the sirit of e@istence0 consi&erin$ /oth the natural la1 an& the la1ma&e to $o%ern the human life.

8umanism is an aroach to lo%e an& humanness0 1hich is uttere& recklessl" to&a"0 an& so it is

a&ate& easil" here an& there. #ome circles tr" to imose an a/stract an& un/alance& un&erstan&in$ ofhumanism /" confusin$ eole a/out Aslam an& a1akenin$ susicion in their hearts. At shoul& /e&ifficult to0 sa"0 ha%e it"L on those 1ho are in%ol%e& in anarch" an& terror. At shoul& /e &ifficult toreconcile 1ith humanism the stran$e /eha%ior of /oth those 1ho mur&er innocent eole an&0 e%enmore horri/le0 &o that in the name of some reli$ious %alues0 an& those 1ho recklessl" accuse Aslam ofallo1in$ terrorist attacks.

%er" /elie%er shoul& follo1 the 2rohet0 uon him /e eace an& /lessin$s0 in communicatin$the truth. The" shoul& ne%er $i%e u con%e"in$ to eole the rinciles of hainess in /oth 1orl&s.The omanions0 1ho as a communit" 1ere a %i%i& e@amle of the truth em/o&ie& /" the 2rohet0/ecame e@amles of mo&eration an& /alance in e%er" matter.

#ome remarka/le eole from the fortunate $eneration that follo1e& the omanions

imme&iatel" 1oul& $o to the alih if the" acci&entall" stee& on a $rasshoer to learn 1hat theirunishment 1oul& /e. hen 1e look at the outer 1alls our mosOues an& minarets that ra&iate li$ht01e see tin" holes ma&e for the /ir&s to nest0 as e@ressions of the &eth of our ancestorsC lo%e. Hurhistor" is full" 1o%en 1ith such tremen&ousl" humane acts of rotectin$ animals as 1ell as eole.

An the frame1ork of AslamCs uni%ersal rinciles0 the consi&eration an& i&ea of lo%e is %er"/alance&. Hressors an& a$$ressors ha%e &enie& this lo%e0 /ecause ust as lo%e an& merc" sho1n tooressors makes them more a$$ressi%e0 it also encoura$es them to %iolate the ri$hts of others. Forthis reason0 merc" shoul& not /e sho1n to eole 1ho threaten uni%ersal lo%e. Merc" sho1n to anoressor is the most merciless act to1ar&s the oresse&. 8o1e%er0 1e shoul& sho1 merc" for those1ho lase unintentionall" or feel remorse for their 1ron$. The 2rohet sai&: 8el "our/rothers5sisters 1hether the" are oressors or %ictims. ,ou can hel oressors /" makin$ them sto

their oression to others


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lo%es Go& an& is lo%e& /" Go&. #ufi masters like Amam Da//ani0 => Ma1lana Khali&0=7 an& #hahali""ullah=4state that lo%e is the ultimate station of the siritual ourne".

Go& create& the uni%erse as a manifestation of 8is lo%e for 8is creatures0 eseciall" humanit"0an& Aslam /ecame the fa/ric 1o%en out of this lo%e. An the 1or&s of Be&izzaman0 lo%e is the essenceof creation. Just as a motherCs lo%e an& comassion allo1s a sur$eon to oerate on her sick chil& to

sa%e his or her life0 iha& allo1s 1ar0 if nee&e&0 to reser%e such fun&amental human ri$hts as theri$ht to life an& reli$ious free&om. Jiha& &oes not e@clusi%el" mean 1ar.

Hnce a frien& sai& to me: ithout e@cetion an& re$ar&less of faith0 "ou meet 1ith e%er"one0an& this /reaks the tension of Muslims. But it is an Aslamic rincile to lo%e 1hat or 1ho must /elo%e& in the 1a" of Go& an& &islike 1hat or 1ho must /e &islike& in the 1a" of Go&.L !ctuall" thisrincile is often misun&erstoo&0 for in Aslam all of creation is to /e lo%e& accor&in$ to the rule oflo%in$ in Go&Cs 1a".

+islikin$ in the 1a" of Go&L alies onl" to feelin$s0 thou$hts0 an& attri/utes. Thus0 1e shoul&&islike such thin$s as immoralit"0 un/elief an& ol"theism0 not those 1ho en$a$e in them. Go&create& humanit" as no/le0 an& e%er"one shares in this no/ilit" to a certain &e$ree. 8is Messen$eronce stoo& u out of resect for humanit" as the funeral rocession of a Je1 asse& /". hen

remin&e& that the &ecease& 1as a Je10 the 2rohet relie&: But heCs a human /ein$0L there/"sho1in$ the %alue Aslam $i%es to human /ein$s.

This sho1s ho1 hi$hl" our 2rohet resecte& each erson. Gi%en this0 the in%ol%ement of someself6roclaime& Muslim in&i%i&uals or institutions in terrorist acti%ities is ne%er aro%a/le /" Aslam.The reasons shoul& /e sou$ht in themsel%es0 their false interretations0 an& other factors an& moti%es.Aslam &oes not suort terror0 so ho1 coul& a Muslim 1ho trul" un&erstan&s Aslam /e a terroristQ

ithin this frame1ork0 if 1e e@clu&e certain erio&s an& in&i%i&uals0 the TurksC interretation of1hat Aslam allo1s to /e interrete& is correct an& ositi%e. Af 1e can srea& $lo/all" the Aslamicun&erstan&in$ of such heroes of lo%e as Ni"azi6i Misri0 (),unus mre0 an& Dumi0 if 1e can e@ten&their messa$es of lo%e0 &ialo$ue0 an& tolerance to those thirst" for this messa$e0 e%er"one 1ill runto1ar& the em/race of lo%e0 eace0 an& tolerance that 1e reresent.

AslamCs &efinition of tolerance is such that the 2rohet rohi/ite& %er/al a/use of e%enun/elie%ers. For e@amle0 !/u Jahl &ie& /efore em/racin$ Aslam &esite the 2rohetCs efforts. 8isun/elief an& enmit" to1ar& the 2rohet 1as such that he &eser%e& the title !/u Jahl: Father ofi$norance an& imu&ence. 8is untirin$ oosition to Aslam 1as a thorn in the si&e of Muslims.

=> Amam Da//ani #ha"kh !hma& al6#irhin&i< =?*Q6=(*)(6(


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+esite such hostilit"0 once in an assem/l" of omanions 1here !/u JahlCs son Akrimah 1asresent0 the 2rohet a&monishe& a omanion 1ho 1as hear& insultin$ !/u Jahl: +o not hurt others/" criticizin$ their fathers.L(=!nother time0 he sai&:

ursin$ "our mother an& father is a $reat sin.L The omanions aske&: H Messen$er of Go&0

1oul& an"one curse their arentsQL The 2rince of 2rohets relie&: hen someone cursesanotherCs father an& the other curses his father in return0 or 1hen someone curses anotherCs motheran& the other &oes the same in return0 the" 1ill ha%e curse& their arents.L((

hile the 2rohet of Merc" 1as inor&inatel" sensiti%e 1hen it came to resectin$ others0 someMuslims to&a" ustif" their a/rasi%e /eha%ior on the /asis of reli$ion. This sho1s that the" &o notun&erstan& Aslam0 1hich has no lace for malice an& hatre&.

The IurCan stron$l" ur$es for$i%eness an& tolerance. An one %erse0 it sa"s of ious eole: T%eswallow t%eir an'er an! for'ive 0eo0le1 2o! loves t%ose w%o !o 'oo! 3:=3*


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/lessin$s uon humanit" in $urat al-a%manthe !ll6Merciful


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their &enial ma" ha%e /een re&uce& or chan$e& to &ou/t0 thus &iminishin$ their fear of &eath an& theain cause& /" the assertion of eternal non6e@istence after &eath.

Go& no lon$er &estro"s un/elie%ers collecti%el"0 althou$h 8e ha& era&icate& man" such eole inthe ast:*ut 2o! woul! never c%astise t%em w%ile ou were amon' t%em: 2o! woul! never c%astiset%em as t%e +e''e! for'iveness7:33.(4

$a%i% al-*uk%ari0 !&han0L ? $a%i% al-,uslim0 #alat0L =4(.3)

$a%i% al-*uk%ari0 !&a/0L =7.3=

"+i!.0 !&a/0L =7 $a%i% al-,uslim0 Fa&aCil0L *.3(

$unan al-Tirmi!%i0 Birr0L =.33


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reconcile&.*=#uch 1as the /rotherhoo& an& sisterhoo& an& humanit" that Aslam create& /et1een an&amon$ once6sa%a$e eole.

*=$a%i% al-*uk%ari0 Aman0L ((.


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MINIMUM COMMON GROUND

Cemaining respectful to others' thoughts and feelings because they are

human, we must accept all people in their own special circumstances and with

their thoughts. This disposition is not alien to, rather it is given a high priority in

5slam. 5n this respect, 5 personally believe that it is very important for the sake of

human peace and happiness to 8uickly spread such concepts as social peaceand tolerance all over the world.

%lready in some visits made for this purpose, 5 have met with unexpected

surprises. 5 cannot express with what joy 5 have observed some people say, you

mean we too can be saved,J and what a sigh of relief and gladness they give

because they have found themselves a place in religion. 5n my opinion, this

subject is as thoughtprovoking as it is surprising. These people may once have

been voluntary advocates for some lines of thought that we cannot approve of.

!enying !ivinity and seeing religion as an opium are not insignificant matters,

but their sensitivity to the problems of humanity is very important, too. 9ntil now

their struggle in the areas of politics, economics, culture and law for the well

being of our country should be taken into consideration for the sake finding and

securing the minimum common grounds. %nd 5 believe that the number of

people thinking like this is not at all small.

%s the intellectual strata of society, these people comprise an important

group. Their saying 4es to the initiatives made for the benefit of this nation

and their approaching those initiatives in the spirit of if we had known, we

would have done something, too are very important developments. 5t is

probable that sometime soon they will join together along a middle line in the

name of service to this country, this nation and humankind. They are likely to

explain many things to those who, like fish in the ocean who do not know they

are in the water, see themselves in the caravan, but are not aware of the value,sanctity and significance of it.


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Gui&e& alihs*3 as an e@amle. Thus0 A &o not /elie%e that e%en the most reli$iousl" conser%ati%eerson can /e a$ainst the i&ea of a reu/lic.

#ome ma" 1ant to un&erstan& laicism in a %er" &ifferent 1a". !ccor&in$ to a comment0 there isno erio& 1hen laicism has not /een imlemente& in the Turkish states. For instance0 non6Muslimsha%e al1a"s li%e& safel" amon$ us. Their reli$ions ha%e ne%er /een touche&. To&a"0 on this issue0

se%eral mo&ern interreters $i%e the %erse =ekum !inukum velie!>n? 7To ou +e our 3a an! tome mine9from the chater el-/afirunThe +is/elie%ers< as an e@amle.

T$e Sere! of !$e Ma&"ifie"e of !$e O!!o+a"#

The secret of Httoman ma$nificence that ena/le& the Httomans to $o%ern a hu$e0 cosmoolitanoulation0 of 1hich onl" =5() 1as ure6/re& Turkish0 in an area that stretche& o%er three continentsfor man" centuries an& that ena/le& them to maintain securit" in the /est ossi/le 1a" lies in theHttomanCs tolerance of all faiths that is0 the" ractice& real laicism0 as it is un&erstoo& /" some.

To&a"0 man" Turkish intellectuals claim that laicism is not 1ell imlemente& in Turke". esterneole also sa" the same thin$. !lthou$h the situation is not e@actl" as the" see it0 there are0 ho1e%er0some ro/lems in Turke". The rincile of laicism 1as a&ote& as an imortant rincile 1hen theDeu/lic 1as &eclare&.

A am not an e@ert in la10 /ut if 1e aim at the non6interference of the state an& reli$ion in eachother in a 1a" 1hich allo1s e%er"one to o/ser%e their reli$ion freel"0 then it 1oul& /e necessar" tore%ise e%er"thin$ in Turke". An contrast0 laicism an& secularism are usuall" confuse& 1ith each other.#ecularism is a s"stem maintainin$ that ethical stan&ar&s shoul& /e &etermine& e@clusi%el" 1ithreference to the 1orl&l" 1ell6/ein$ of eole0 1ithout reference to reli$ion. hen 1e take n$lan&into consi&eration0 n$lan& is a non6secular state0 /ecause the hurch an& the $o%ernment areintert1ine&. 8o1e%er0 no one can claim that n$lan&Cs s"stem of $o%ernment is theocratic an&therefore n$lan& is not laic. An Aslam there is a le$al rincile calle& isti%san. At means that inmakin$ la1 the 1ell6/ein$ of eole shoul& /e consi&ere&. #o0 /ase& on this0 some e%en ar$ue thatthere 1as some sort of secularism in /oth the #eluki an& Httoman s"stem. An /rief0 there are man"&e/ates an& man" %ie1s on these issues.

#ome eole imose their o1n &esires on laicism an& secularism. The" &o not 1ant to seean"thin$ of reli$ion in the social life of eole. But if &emocrac" is &esi$ne& as a s"stem to fulfill allthe nee&s of all human /ein$s R if it hels /elie%ers or&er their li%es until the $ra%e 3 if it has thecaacit" to form an atmoshere 1here eole can search for ans1ers for their ro/lems ertainin$their afterlife41ill this /e contrar" to laicismQ

! human /ein$ is not merel" a /o&". 8umans also ha%e souls the" ha%e a metah"sical asectalon$si&e their h"sical asects the" ha%e siritualit" as 1ell as 1orl&liness. The" shoul& /econsi&ere& 1ith all their characteristics so that the" can feel the comfort romise& /" &emocrac". Athink a erfect &emocrac" shoul& fulfill all the h"sical an& metah"sical nee&s of all human /ein$s.

An m" oinion0 the first thin$ to &o is to a&ust our emotions an& thou$hts an& then to chan$e ourattitu&e. e must /e resectful to1ar&s one another. Then the Ouarrels 1ill cease althou$h %er" fe1eole 1ill still $et uset0 the maorit" of our nation 1ill /e ha".

T$e Period 5e Are Goi"& !$rou&$

*3

The Di$htl"6Gui&e& alihs are !/u Bakir0 VUmar0 VUthman an& V!li0 1ho succee&e& the 2rohet0 uon him/e eace an& /lessin$s0 ust after his &eath. Tr.


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An Turke"0 some Muslims ma" consi&er the eole 1ho &o not ractice Aslam as /ein$ the enem"/ecause the" i$nore the /asic rinciles of Aslam. Moreo%er0 the" &ri%e them further a1a" from /oththe reli$ion the" reresent an& from themsel%es0 callin$ them at times eole of the oosite si&eL0sinfulL0 or &is/elie%ersL)8o1e%er0 the realit" is not like that. An m" oinion0 /oth the Muslims 1ho&i%i&e the communit" as /elie%ers an& non6/elie%ers0 an& those 1ho oose them as reactionaries an&

anti6&emocrats are 1ron$. No1a&a"s0 there is a si$nificant ten&enc" to1ar&s reli$ion throu$hout the1orl&. e are li%in$ in a time 1hen reli$ious %alues are on the 1a" to re%i%al0 an& the &oors to themetah"sical 1orl& 1hich 1ere close& ha%e /een re6oene&. Therefore0 e%er" 1or& sai& an& e%er"oinion uttere& on /ehalf of reli$ion is %er" imortant. #o 1e shoul& $i%e riorit" to 1hat reli$ion$i%es riorit". The" are lo%e0 comassion0 tolerance0 an& &ialo$ue.

5e Need a" Au!o6ri!i7ue

A /elie%e that eseciall" the eole 1ho claim to /e the lea&in$ reresentati%es of Aslam at resentshoul& reconsi&er 1hat the" sa" on /ehalf of reli$ion.L The" shoul& reflect on the reli$iousinterretations an& alications of the $reat Amam such as Amam Da//ani0 Amam Ghazali0 an& !/u8anifah**an& Ouestion their thou$hts an& attitu&es.

An m" oinion0 if the" &o not &o this0 some harsh an& stern attitu&es the" sometimes &isla" 1illminimize the Aslamic sirit an& meanin$. e shoul& tr" to reach the horizon of 2rohet Muhamma&0eace an& /lessin$s /e uon him) An his horizon0 there are no consi&erations of earthl" ositions. Theonl" thin$ that matters is Go&Cs aro%al.

EetCs e@an& uon this a little more: For m"self0 if in return for the ser%ices that A am tr"in$ tocarr" out0 #ultan Mehme&Cs conOuest of Astan/ul an& his entire rei$n 1ere to /e offere& to me0 A1oul& comlain0 sa"in$0 h" ha%e the" $i%en me such a small thin$QL This is /ecause A &esiremuch $reater thin$: Go&Cs aro%al an& $oo& leasure.

A 1ant to make the issue clear to a%oi& misun&erstan&in$: A &o not criticize #ultan Mehme&0 theonOueror. 8e 1as a $reat statesman0 literar" man0 an& a $reat comman&er. 8o1e%er0 A mean that hisan& all eoleCs real $reatness lies in their merit in Go&Cs si$ht an& their attachment to the $reatesti&eal of o/tainin$ Go&Cs aro%al an& $oo& leasure.

An fact0 #ultan Mehme& also ursue& Go&Cs $oo& leasure /" tr"in$ to /rin$ hearts to Go&.8o1e%er0 since at that time an& /ecause of his osition he 1ere to &o that throu$h the militar". But0to&a" 1is&om0 kno1le&$e0 siritualit"0 an& moralit" must /e in the fore$roun&. !s A sai& on a Tro$ram0 if the hi$hest earthl" osition 1as offere& to me0 A 1oul& sa"0 h" are these eolehumiliatin$ me an& 1h" &o the" su$$est that A &escen&QL An m" oinion0 if Go& ha& $i%en human/ein$s the atitu&e to reach the le%el of Ga/riel0 then the" shoul& ursue hi$her an& hi$her $oals thanan" 1orl&l" one.

An conclusion0 eole 1ho act for the aim of hi$her earthl" osition cannot think in a sanemanner. e ma" $et in%ol%e& in intri$ues. or&s are misinterrete&. 8o1e%er0 in histor"0 static

o1ers ha%e al1a"s /een &eterminers an& moti%ators of &"namic o1ers. An the future0 some fromamon$ those 1ho take no interest in 1orl&l" aims in their en&ea%or on Go&Cs 1a"0 ma" incline to1orl&l" osts an& ositions. But A al1a"s &ra1 the attention to ser%anthoo& to Go&0 1hich is the$reatest of ositions0 an& 1ill &o so in the future so lon$ as A am ali%e.

**!/u 8anifah Numan i/n Tha/it >))6>>


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TOLERANCE FROM THEORY TO PRACTICE

Tolerance is the rose and flower of our hills. 5t was born with us and has

flourished with us. 5t is obvious that "esus, who is the most highly esteemed

person in the +est, and his disciples, represented tolerance to an important

degree. 2owever, in our world the ompanions and the two generations

following our 0rophet up to the Seljukis, 1ttomans and the present day all

accepted tolerance as a basic principle in their relationships with others. They

also accepted as a general philosophy the principle of treating all creatures well

for the sake of the reator.

The period in which applying tolerance is usually the most difficult is the

period when people hold power and strength in their hands, as tolerance has

usually been the attribute of the oppressed. +hereas in our history tolerance

has so thoroughly permeated the national spirit that even when we have beenstrong and powerful as a nation, abiding by the philosophy of being among

people a simple one from among them, power and force have not been used as

a vehicle for oppression and tyranny. The golden pages of our history bear

witness that our ancestors always carried tolerance to the regions where they

were in control of their destiny. They saw no problem with a mos8ue, a church

and a synagogue being side by side, and for centuries they were known for their

tolerance.

5n this respect, it is a mistake to accept the erroneous conjecture that

tolerance is something that has been imported from any other part of the world.

2owever, as with the +est, there has been much talk about tolerance in recent

times, but it is difficult to say that it has been reflected in practice to the samedegree in every segment of society. /or example, some among those who

constantly speak about tolerance have, for years, cursed the (uslims for their

religion and religious affairs and, without making any distinctions, have thrown

mud at all (uslims with such abusive slogans as reactionary, #ealot and

fundamentalist. 5t is not possible to e8uate these actions with tolerance. +hat

they mean by tolerance is tolerance for only their own thoughts. +hereas, since

tolerance is a broad dimension of democracy, in regard to democratic rights and


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freedoms, everyone should be evaluated in the same scales and everyone

should have a share of tolerance. 5nstead of actually seeking the truth, those

who say, Let us discuss whether the ?ur'an is a divine book and whether

(uhammad @pbuhA is a prophet, think they are putting dynamite in 5slam's

foundation. 7ut it can be seen that they do not allow the same openness when it

comes to discussing their own faiths or ideologies. %ctually, as opposed to thefact that such isms or ideologies have not proven themselves or been able to

give anything serious to the people, the ?ur'an and (uhammad, upon him be

peace and blessings, have always proven themselves. They have been the

source of history's greatest civili#ation and have been the reference point for

hundreds of millions of people.

These days, with 3od's help and generosity, a new path of dialogue and

tolerance has been embarked upon nationwide. 5n this ongoing process

everyone in one form or another should follow this general trend. %t last, in

recent days everyone K in a broad spectrum from politicians to the business

world, from academicians to men of religion K has been talking about tolerance

and dialogue and has displayed an attitude of reconciliation. This is a blessingnewly granted to this nation by 3od. 5t is a mistake for those who started this

trend in our country to say, +e invented this. 7ecause 3od cast this process

of tolerance in a transparent mold that is open to everyone and whoever

supports it will obtain it. /rom this respect, it is not important to whom it is

credited- the important thing is the existence of this atmosphere. Thousands of

thanks to 3od that when Turkey was in need of such a process, it entered it. %s 5

mentioned above, what's important is that this process continues.

The main factor for the tolerance and dialogue atmosphere to reach broader

circles is the 8uality of its representatives. 7ecause when the principles put forth

in the theory are not put into practice and lived, then this shows that the

representatives of it are not sincere. +ith your permission, 5'd like to give anexample here. Cecently a writer made an incorrect comparison. 2e referred to

the ?ur'anic verse that says, %nd if you do catch them out, catch them out no

worse than they catch you out: 7ut if you show patience, that is indeed the best

@courseA for those who are patient. @D: D)A 2e compared this with turning the

other cheek in "esus' teaching and concluded that hristianity is a more tolerant

religion than 5slam. This matter came under discussion previously and, in fact, it

became a vehicle in a halfjoking way for the following event that took place

between a village imam and a priest: 1ne day a priest, similar to the writer

mentioned above, said that hristianity was a more tolerant religion than 5slam.

Thereupon, a village imam, who heard the priest's words, punched the priest in

the face. The confused priest raised his hand to fight back. The imam 8uickly

interjected, 5 thought in your religion you were supposed to turn the other

cheek. Then turn your other cheek so 5 can hit you in it* The priest replied,

This time 5'm going to behave according to your religion and give you exactly

what you gave me.

4ou can take this story for a joke, but if there is a truth here, it is that being

realistic is of great significance when it comes to the matter of tolerance. The


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?ur'an insists on one's forgiving any evil done to oneself. This is obviously a

virtue. 7ut it cannot be a rule of law. The law observes mutuality and justice. So

we should not confuse an individual attitude with law. The ?ur'anic verse above

is concerned with warfare, not with individual attitudes or rules of behavior.

%ccording to 5slam, tolerance is essential in every area of life. $ven during

warfare, the ?ur'an exhorts the (uslims to stop fighting and make peace if theother side offers peace. 5t never forbids good treatment of the enemy soldiers

when necessary. 5t is because of this injunction of the ?ur'an that Salahaddin al

%yyubiF=treated Cichard the Lionhearted at night although they fought during

day. 2owever, we can as an historical fact that since hristianity did not bring

any strict rules concerning war, the wars in hristendom have been more bloody

and destructive. +hereas 5slam brought many rules and restrictions. 2owever,

as (uslims we believe in all the 0rophets without making any discrimination

among them in believing, and do not compare them. 5f there are some

differences between their teachings, they are due to the time and conditions.

%n individual can fully forgive any injustice made to him&her and forgo any

further claims on anyone. That's the essence of tolerance anyway. "ust as the?ur'an says, Cepel evil with what is better. Then will he between whom and you

was hatred become as it were your close friend* @FD: EFA Together with this, it

should not be forgotten that justice has a very important place in the life of the

individual and society. 5n 5slam everything is exactly where it must be.

% believer should melt even the hardest meteors cast at him&her in his&her

breast just as the earth's atmosphere does for our protection, and, beginning

with his&her closest circle, he&she should radiate to everyone the light of love,

affection and dialogue that constantly comes from faith. 2e&she should love

everyone as a human being, in fact, every animate creature, for the sake of the

reator, and he&she should overflow with compassion for all creation. This should

be the aim of every believing heart, in his&her life, and every material andspiritual sacrifice should be made towards this goal.

UNITY, ACCORD AND AGREEMENT

The (essenger of 3od repeatedly stated that a community that lived in accord

would attract 3od's mercy and blessings. 7ediM##aman says that the greatest

means of deserving 3od's help is to live in accord and agreement. 5f 3od wills for

a person to be granted success there are several attributes that can be

employed as a means to achieve this. /or example, belief and sincerity in one's

actions are examples of such attributes. Likewise, an unwavering adherence andloyalty to a goal are others. 0eople with such attributes may be raised to

elevated stations by 3od. Loyalty to religion means that one is constant in

serving the religion until the end of one's life, without displaying any tiredness or

*?#alaha&&in al6!""u/i ==376==43


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lethargy. %ny animal that serves its master for ten years earns a special place in

its master's heart. So it is certain that 3od attaches exceptional value to those

who have laid their heads on 2is threshold, who have advanced throughout their

life unfalteringly toward 2im. $ven if such a person were to falter on the way,

3od would not abandon him&her. Thus, loyalty or constancy is very important.

The greater one's constancy, the higher one's place is in the sight of 3od.

Giving u Eg!"i#$

%ccord and agreement are more important than even constancy in order to

receive 3od's help. That is, we should leave no room for any discord or disunity

when advancing toward a common goal. +e should always pursue consensus

and, to this end, we should wholeheartedly seek reconciliation and

understanding. 5f one is unable to feel the necessity for agreement and accord

and if one is unable to say, 5 cannot do without my brothers and sisters, then

this person has not grasped the importance of unity in society. 9nity in society

re8uires that every person should balance their own peculiarities and

characteristics with those of other people.

5f unity and agreement are important means of receiving 3od's help, then our

greatest desire should be to seek these attributes. +e should forgo egotism or

egocenteredness, allowing ourselves to melt into the broad sphere of society,

transcending all considerations of self, rather attempting to be one among the

people. Such an attitude is one that 3od will certainly reward with 2is

mysterious help. 5n fact, within every act of 2is there is hidden a mystery. /or

example, if 2e says, +orship (e so that 5 may admit you into 0aradise, what is

re8uired of us is to concentrate on the importance of obedience to 2is orders

and to worship 2im without thinking about how merely worshipping 2im can be

enough to admit us to 0aradise. 5f 2e has made such a promise, we must do

what 2e has ordered us to do and never doubt 2is promise. Similarly, if 2e

makes our success dependent on agreement and unity, then we must live in

agreement and unity.

9nity and accord have another use. 5f people come together and are unified,

they can avoid conflicts that arise from bigotry and partiality. 5f this is not done,

and the various elements that make up society show favor to those that are of

their own temperament, way, worldview, or ethnic origin, then the efforts of

individuals will be nullified by those of others in a web of conflicts. % great

thinker stated that a person who has been able to fully absorb the spirit of unity

and accord will be happy at the success of his&her fellow humans. 5f the

members of a society do not share the feelings of others and feel happy at theirhappiness and feel pain at their pains, then unity and accord is not possible.

2ere 5 would like to express another criterion for achieving the concord of hearts.

5f one does not pray for the good of his or her fellow human beings and for the

reformation of their hearts, then such a person cannot be regarded as a true

member of society. /urthermore, if one makes such a prayer with the idea that

those for whom one is praying are spiritually inferior and therefore are in need of

this prayer, then this is not a prayer nor is this a sincere attitude toward one's


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fellow human beings. %ny internal conflict is enough to bring all the efforts of an

entire community to nothing.

T%&ing L'##!n# ()!$ Hi#"!)*

The ompanions of the (essenger of 3od, upon him be peace and blessings,

made up a pure community. +e cannot contemplate any ill thoughts aboutthem. 2owever, it is an historical fact that even that pure community could not

remain unsullied from internal conflicts. These conflicts were minor, arising from

a difference in opinion and attitude, yet all conforming to religion. $veryone

always desired to act in union, with no internal conflicts. +e all wish that the

sorrowful events that occurred during the aliphate of G9thman and G%li, may

3od be pleased with them, had not taken place. 7ut those events had long

before been entrusted to history. +hat we should do is take the necessary

lessons from this community, and, as we are a community responsible for our

own deeds, we

love and essence of human being

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