Elections (Choice of Spouse, Job and Friend)

Mate selection

The smallest unit that determines societies is the family. Families, which constitute individuals, create the values of society with their structures. Families can make the region they live in the most beautiful, but they can also cause the collapse of society with their structural disorder. Knowing this, Satan is constantly trying to disrupt the family structure in order to destroy societies. In order to accelerate this, he shows immorality as freedom and divorce as a matter of choice.

Our Prophet (s.a.w.) says the following:

Iblis (Satan) builds his throne on water. Then he sends his army to the right and left. The one closest to him in rank and position is the one who causes the greatest mischief. They all come to Iblis to tell him what they have done, and one of them says: “I did this and that”. But Iblis does not pay him any favour. Then another one comes and says, “I pursued so-and-so until he divorced his wife”. Iblis was so pleased with this that he immediately called him to his side and complimented him, saying, “How cute you are!”[92]

In this sense, choosing a spouse means the transition from individual life to socialisation and the formation of peace in society. Just as cutting down a fruit-bearing tree for the purpose of obtaining firewood is harmful, the result of destroying the values within the family will be the same for that society. If you cut down a fruit-bearing tree, you will get wood from its trunk and branches and a stump from its root. You will also prevent it from bearing fruit and its branches from flourishing forever. If you try to change the structure of families in society, you will make fathers irresponsible, mothers worthless and children callous. Just as a tree that is deprived of the benefit of the sun as a result of being cut down cannot ripen its fruit, so the child, who is the fruit of a family, will be deprived of compassion and will be callous. This callousness will also devalue the mother who acts as the trunk. Because what gives value to the trunk is its branches and fruits. What gives value to the mother is the son and loyalty. Otherwise, women would be divided into two as women and girls. There would be no need for such a phenomenon as a mother. What makes the father honourable is that he meets the needs of those under his responsibility. As a result of this worthlessness and callousness, the father, who is the root, will become irresponsible in the family structure and will be rude, wild and thoughtless like a log. For this reason, playing with the values of the family means destroying that society.

Today, the main reason why the number of those who live a life subject to the tribe of Lot, those who turn to prostitution for pleasure, those who commit murder in accordance with the beliefs of ignorance, those who commit theft out of envy are constantly increasing in the world is that their families are left without sunlight. This is the most effective way to quickly make societies worthless, unaffectionate and like stumps, that is, to keep people away from being servants of Allah by making them servants of servants. This is also the reason why Satan aims to disrupt family structures. A society whose source is the Qur’an will never be without the sun. Because in such a society, the sun has only one god. Choosing a mate is one of the most important decisions in a person’s life.

Our Prophet (PBUH) says:

A woman is married for four things: Her wealth, nobility, beauty and religion. Be zaferyâb[93] to your pious one, and may your hands be grounded![94]

A wife married for her wealth may not give happiness. Especially when men choose their wives, it is often seen as a situation that results in them spending their lives unhappy. Because money crushes the man, not the woman. As a result of this decision arising from hereditary feelings, the woman’s coming to the agenda with her wealth will lead the man to be unhappy. For this reason, Islam has given the responsibility of meeting the needs of the family to the man.

A person married for his nobility[95] may not bring happiness either. If a person is one of the ignorant people who praise the title of nobility given to him at birth as if it were superiority, that home cannot be expected to be peaceful. In Islam, superiority is only in piety[96]. Beauty is one of the most misleading situations in bilateral relations. Obtaining or not obtaining it may not give happiness to people. If the person who is valued in terms of appearance does not reciprocate love, it will lead to the darkening of the world of the lover. This effect of beauty will disable the mind in the person who loves and will push the person to lead a life based on his feelings. A life based solely on emotion, on the other hand, leads the person to melancholy,[97] and his love to inaccessibility. This love that grows beyond measure will turn into a worship that cannot be criticised. As a result, loving to the point of deification will cause the person to lose the hereafter. Taking the beautiful one as a wife with the aim of being happy may give pleasure to people, but it will not be enough for the family to be peaceful alone. Because getting pleasure does not mean being peaceful. Pleasure and happiness are concepts that are constantly confused. Everything done with the aim of getting pleasure gives little peace and much pain. Every action done with the aim of being happy gives a lot of peace in return for a little pain. In the choice of a mate, wealth, nobility and beauty are not sufficient to lead a happy life. If one or all of these come to the fore with religious devotion, it will be enough to create peace in marriage. For this, the first thing to be considered when choosing a spouse should be religious commitment.

Choosing a Job

Profession is defined as a set of regular and regulated activities that people carry out in order to earn a living.

The choice of profession should be examined in two categories under the names of society and individual preferences.

The factors in the occupational preferences of the society are handled under three headings as management, family and environment. For example, if the administration, family structure and values of societies are of a quality where factionalism[98] is accepted, it is equally inevitable to have an unfair profession. This understanding constitutes a step before separatism. In the life of these societies, under the question “Where are you from?” lies the implication of “Who are you from?”, “How much are you worth?”, “I will value you accordingly”. Although Allah (swt) evaluates His servant with his knowledge and weighs him with his taqwa, these societies subject people to personality and character evaluation with the place where they were born. In these societies, dilemma-forming data such as “So and so place does not produce men” and “So and so place is famous for its brave” are taken as basis. In these societies, a person’s being unemployed or having a good profession is determined not by his/her education, but by the place where he/she was born. The place where a person is born, the society in which he/she is born or the authorised people of that society will have to direct his/her life accordingly. He can find the best job, or he can remain unemployed for years despite being educated. The institutions where such situations are most common are municipalities. So much so that it is even natural to think that municipalities are institutions established for the authorities to bring together their fellow citizens. When those who do this and those who support it multiply, the situation becomes such that the mentality of “Everyone else does it, but is it problematic when we do it?” finds a place by itself. Those who defend the situation because it suits their interests by saying, “This is the way it is, this is the way it goes”, see it as their right to criticise those who do this when it does not suit their interests by saying, “God damn you, what you have done to this country”. What is interesting here is that although they would do the same things when their own fellow countrymen come to power, when someone else’s fellow countryman is elected as an official, they characterise what is happening as injustice. Anyone who acts out of self-interest, not for accountability, considers it cunning to do so. Therefore, my words do not refer to a particular group or community, but to everyone who has this mentality. Then we ask why university graduates are unemployed. This is also the basis of the fact that there are hundreds of thousands of people in the country who consider themselves to be masters, even though there are hardly any apprentices to be trained to learn any profession. This trend has two ends. Either you bury the future of the country in the grave and write on its stone “This is how it came, this is how it went”, or you start by not being a supporter of this factional understanding in the first place, that is, by erasing the inscription on the tombstone that is being formed. You do this by living and keeping alive the religion of Islam, which stands as the only formula against the elements that operate to favour one of the sides that differ in terms of thought and declare superiority. No other faith has found a definitive solution to this problem. Islam says, “An African who believes is as close to me as my brother. My brother who is not a believer is as far away from me as the African.” Instead of the mentality of “this is the way it is and that is the way it goes”, Islam has “good deeds, righteousness and patience”. In order to prevent this, Islam has commanded us to lead a life that is sensitive to accountability and to avoid servant’s rights. In other words, this bleeding wound will not end with the departure of the people who have done this, nor with the dismissal of those who defend it. Because the issue is not personal or group, but intellectual. The only medicine that will stop this bleeding is to inform people that they should avoid servant’s rights and that they will be held accountable in the place of judgement. The issue is not only the unemployment of someone who has received an education or the usurpation of someone’s rights by being a fellow countryman, but also preventing the development of society by causing the moral understanding of humanity to be formed in this direction, and accelerating this collapse by supporting its decay. As an individual, you should choose your profession according to your own field of interest and the situation you are capable of. The choice of profession has a one-to-one connection with recognising yourself and your destiny. Afterwards, it is very important to protect the values associated with the profession and to be informed about the profession.

The formation of professional ethics is proportional to whether or not to do that job willingly. In this sense, the profession should not be done only to earn money. You should use the potential given by Allah within the working hours by turning to a field you are interested in. A large part of human life is spent with the labour spent on the profession. This means that our profession constitutes the largest subject of our book that we will see in the hereafter. For this reason, the wisest thing to do in order not to make life difficult for ourselves and not to make the account difficult is to learn and apply the ethical rules of the profession we are interested in. Failure to choose the profession well will lead to decisions that will disrupt family peace and health.

Choosing a Friend

According to the dictionary scholars, the word “human” comes from the root “ins” and “uns”. Unity[99] also comes from the same root, that is, from the root “uns”. This means that man, in the sense of the word, is not capable of sustaining his life alone. Man is obliged to establish relationships with other people. Choosing a friend from these relationships is a very important decision in this sense. If it is made wrongly, it is a choice that will ruin one’s world and hereafter. Because people live their lives under the influence of their beliefs and friends.

Our Prophet (s.a.w.) said:

Man is influenced by the way of life of his friend. So let each one of you be careful who he takes as a friend.”[100]

There are two ways to make this choice correctly.

The first is to know where and with whom the person to be befriended spends his time. Who a person spends his time with shows how his life preference is. Those who are with the righteous increase their desire to avoid sins, those who are with the scholars increase their knowledge, those who are with the poor increase their gratitude, and those who are with the rich increase their love for the world.

Allah (swt) says:

“O you who believe, beware of Allah and be with the righteous.”[101]

Secondly, it is necessary to determine the extent to which the person lives his life by adopting the beliefs. For this reason, in various places in the Holy Qur’an, this is constantly emphasised and the relation of friendship with belief is discussed. It is even informed that those who make friends with those of other religions are of their religion, and that friendships are determined by beliefs.

Allah (swt) says the following:

O you who believe! Do not take the Jews and Christians as friends. They are each other’s friends. Whoever of you takes them as friends, he is certainly one of them. Surely Allah does not guide the wrongdoing people.[102]

The friendship of the disbelievers:

O you who believe, do not take those who are not of you as confidants. They endeavour to do you evil and harm, and they delight in that which will cause you hardship. Their enmity (and enmity) is outward from their mouths, but greater is that which is hidden in their hearts. We have made clear to you Our signs, that you may have understanding.[103]

The friendship of the oppressors:

Do not favour those who do wrong, lest the Fire touch you. You have no guardians except Allah, then you will not be helped.[104]

The friendship of the hypocrites:

When you see them, you admire their sturdy builds. And when they speak, you listen to them. (But) it is as if they are like wood and logs (like pillars). (Because of this weakness) they think that every call is against them. They are enemies (not friends), so avoid them. May Allah curse them; how they turn away.[105]

Give good news to the hypocrites: for them indeed is a painful torment. They leave the believers and take the disbelievers as their friends (guardians). “Do they seek strength and honour with them? Verily, to Allah belongs all power and honour.”[106]

When they meet those who believe, they say, “We believe”. But when they are alone with their devils (hypocrites), they say, “Surely, We are with you. We only mock at them.”[107]

The friendship of the polytheists:

If they had believed in Allah and the Prophet and what has been sent down to him (the Qur’an), they would not have taken them (polytheists) as friends. But many of them are transgressors.[108]

The friendship of the Jews

And certainly among mankind you will find the Jews and the polytheists the most bitter enemies of the believers. And the closest among them in love to the believers are those who say: “We are Christians”. This is because there are priests and monks among them and they are not arrogant in truth.

The friendship of Christians

The Jews and Christians will not be pleased with you unless you follow their religion. Say: “Surely the right way is the way of Allah.” If you follow their desires and passions after all the knowledge that has come to you, there is for you neither a friend nor a helper from Allah.

The friendship of the believers:

The believing men and believing women are each other’s (friends) guardians. They enjoin good and forbid evil, keep up the prayer, pay the zakat and obey Allah and His Messenger. These are they on whom Allah will have mercy. Verily, Allah is the Exalted and Mighty, the Owner of judgement and wisdom.

The friendship of the Prophet:

Whoever takes Allah and His Messenger and those who believe as his friends, verily, it is the followers of Allah who will be victorious.[112

The friendship of Allah:

Allah is better acquainted with your enemies; Allah is sufficient as a guardian (the most trustworthy friend) and Allah is sufficient as a helper.[113]

A thing is best known by its opposite. Values such as laws, methods, morality, honesty and honourability can be established in the real sense only when their opposites are fully known. Just as it is unthinkable for someone who does not know kufr well to fully recognise faith, in order to choose one’s friend well, one must first know one’s enemy well. Because a person who does not know his enemy well may choose his friend from wolves in sheep’s clothing, that is, from enemies who appear to be friends. This unconscious choice may cause the person to suffer material or moral damages in the world and may lead to loss in the hereafter. As the Holy Qur’an informs us about the characteristics of the people to be friends with, it also informs us that we will be subjected to punishment as a result of wrong choice of friends.

Allah (swt) says:

On that Day, the one who has wronged (himself) will bite his hands and say: “Oh that I had taken a path with the apostle”, “Woe is me that I had not taken so and so as a friend”, “Because he led me astray from the remembrance (of the Qur’an) after it had come to me”. And Satan is the one who leaves man alone and helpless.” And the apostle said: “My Lord, indeed my people have left this Qur’an as an abandoned (Book).”[114]

When these verses are carefully considered,[115] it is clear that the addressee is not someone who denied the Creator in the worldly life. This is because we are informed that the person in question was misguided after believing in the Qur’an and wanted to accept the messenger and follow his path. As a result, the people mentioned in the verse, who have made the wrong choice of friends, are a group of believing people who believe in Allah and His Messenger. From the lamentation of these people, “Oh, if only I had followed a path with the Messenger”, we understand that they endeavoured in the worldly life under the impression that they were serving the religion of Allah, but they realised in the Hereafter that this path was not the path of the Prophet. These people have learnt that they have distanced themselves from the Qur’an as a result of following a person whom they knew as a friend of ALLAH[116] and that the person they followed was a person who made them serve Satan. In the Hereafter, they will lament over these facts they have learnt, “biting their hands” with anger and lamenting, “If only I had followed the way of the messenger!”, indicating that all the services they have done have been in vain because they could not choose the right person as their friend.

After informing us in this way about the qualities and conditions of the Muslims who are in heedlessness, the Qur’an informs us about the masses who choose the wrong friends and the reason for this wrong choice from the language of the Prophet. “And the messenger said: “My Lord, indeed my people have left this Qur’an as an abandoned (Book).” With this news, we reach the information that the prevalence of making the wrong friends and the abandonment of the Qur’an by pushing it aside (hanging it on the wall) is due to the fact that we have not adopted the purpose of carrying it to the livable area.

The duty of the servant here is to investigate who or what the community or groups he serves for the sake of Allah really serve. The biggest reason for the situation Muslims are in today is that they do not consciously make their own choice of friends. Allah (swt) knows best.

Thus, superficially, we have covered how and why we should make the recognitions, uses and choices that are the directives of the mind. These directives are so inextricably linked with each other that even the misuse of one of them has a profound effect on the others.

For example, if a person chooses a mate incorrectly, he or she may fail to use his or her money, time and health. Those who throw money to silence their spouses and those who run away from home to avoid seeing them are of this kind. As a result of this situation, the person will not be able to utilise his/her time as well as his/her money, so he/she will resort to other ways of relieving his/her “boredom” outside. This may be in the form of a relationship with a perpetrator of the opposite sex, or it may be spending time in cafes and pubs. There are also those who are very fond of sports or television programmes. If they indulge in one or more of these, it will lead them to use their health in the wrong direction, either mentally or physically. There are millions of people who lead their lives in this way.

This example we have given is only one of the situations encountered as a result of wrong mate selection. When we apply these examples to other orientations, the results will reach even more frightening dimensions. Likewise, it is very grave to even think about the state of the society formed by individuals who live their lives unaware of these decisions that need to be taken. It is the biggest mistake of human beings to act with prejudice about others as good or bad without making their own decisions.

A person or society who does not have a healthy knowledge of his environment and fate, who does not know how to use his time, money and health correctly, who cannot choose his spouse, job and friend with his mind, will have to share the same end with the small fish in this struggle called life. Because the big fish knows very well what its teeth and sieves are for and how it should use them, as a result of studying its lessons well. On the other hand, the person or society who cannot make these directions correctly will try to maintain its existence by wagging its tail on the spine like the small fish swimming, in the sea of prejudice, without drowning in the waves caused by the nafs, by paddling in the direction it thinks is right.

The world is full of people who have not recognised themselves but claim to have solved the worlds, who have not positioned their surroundings according to time but think that they have finished the lessons to be learned from history, who are unaware of their destiny and who are trying to write a destiny.

Such a life leads to valuing people who successfully adapt these directions to their lives more than they should. So much so that the person who encounters such a person and claims to love this person because of his/her characteristics that he/she does not have in himself/herself or in his/her surroundings, cannot see that the other person has applied these directions that he/she does not know, and since he/she does not have this information, he/she values the person, not the direction. This valorisation, on the other hand, soon turns into ascribing sanctity.

We need to explain this situation with examples in order to better understand the formation of personality, strong faith and the phenomenon of shirk in social life. For example, there is an American singer named Elvis Presley[117]. He is very much loved and respected today, both in his lifetime and decades after his death, because he did his profession well and enriched his profession by making some changes. However, in time, this love has gone beyond the love that should be felt for a singer. Because he has been characterised by his fans not as a singer, but as a holy person who gathers all values in his personality. When he was recognised as a “king” or a “legend” around the world, it was long forgotten that he was a singer and he was deified by his fans.

For those who say, “He is not that much”, let us give examples of what public figures have said about him:

Before Elvis, there was nothing but nothing (John Lennon – singer).

You have no idea of his greatness, you really don’t! I can’t tell you why he’s such a great man, but he is. He’s indescribable. He’s galvanising, he’s exciting. (Phil Spector – producer)

I wasn’t just a fan of his; I was his brother. He said I was good; I said he was good. We never argued about it. Elvis was hardworking and dedicated and God loved him. The last time we were together at Graceland, we sang Old Blind Barnabus, a gospel song. I love him and I hope to see him in heaven. There will never be another like him. (James Brown – singer, songwriter)

Although these lines are talking about a singer, it is certain that they are talking about a person who has forgotten that he is a singer in the real sense…

In our country, this situation manifests itself with the existence of many singers who are nicknamed “father”, “emperor”, “star”, “mega star”. When you ask one of the people who treat singers in this way, “Why do you say that?”, he will say, “I love him very much, I say that because he interprets his songs very sincerely and beautifully.” However, if the person he deified was really his father, he would not be able to say “Sing me a song” even once in his lifetime. Because in our custom, it is absurd for a father to sing a song to his son.

A person who has the opportunity to meet a person he likes very much because of his intelligence will want to benefit from this person who he thinks has many things to benefit from his knowledge. In a few meetings for this purpose, the person in question can really benefit from the person in question, but this situation usually does not result in this situation in the future. As the sincerity increases, the information learnt should increase at least at the same rate, while the coldness that begins to be felt towards that person will increase several times the information received from him/her. The reason for this is to witness how that person uses his/her intelligence in other fields. In fact, it is the skill or action of this person in the relevant field that is admired, but since the questioning mechanism is disabled by the values attributed to the person without knowing him/herself, the love for this person has become unlimited. When the person realises in time that the person he/she has positioned in his/her mind is not that person, he/she will grow cold to him/her emotionally.

A person who learns about the actions of a person who has been deified as a commander in a certain geography, disregarding the future of the inhabitants of that land, will begin not to value the personality of this commander along with his command.

Someone who witnesses that a person who is accepted as a scholar does not adapt what he knows to his own life, after this incident, will even doubt whether this person is a hypocrite or not.

Who is this person, what does he serve with his actions? Whom does he benefit and whom does he harm? If an enquiry such as for what purpose, where and in what way he does these actions were made, everything to be valued would have found its place automatically.

Love should be graded according to one’s personality, character and position in the field of service. In order to keep it within the limits, you need to define the lines of your faith well. I can assure you that many people will be disappointed the moment they have the opportunity to really get to know those people to whom they attribute value without seeing them or knowing who they are. If you recognise a person whom you have not even had the opportunity to see as someone who is free from all mistakes, who knows the absolute truth, and if you blindly love him blindly, having given him all the values, you will not only be disappointed, but you may also be punished for this in the Hereafter. Because whoever the person you are talking about is, the love you have for him is the love that should be given only to the Creator. He alone is worthy of such love. Even if you give all these values and say, “I love Allah more,” Allah will treat you as a partner on the basis of this love.

Allah (swt) says:

There are such people who make others besides Allah equal to Him, and they love them as they love Allah, (so that they fall into shirk and become attached to them instead of Allah.) Those who believe have a stronger love for Allah. If only those who do wrong knew that when they are to be tormented, all power is Allah’s, and that Allah’s torment is indeed severe. When those who followed them will see the chastisement, they will turn away from those who followed them, and the ties between them will be severed. The followers will say: “If only there could be a return for us to the world, so that we may turn away from them as they turned away from us.” So Allah will show them their deeds which they will long for. They will not come out of Hell.[118]

Although it is a situation that has permeated every aspect of life and shows its existence with all its horror, no one can recognise the issue in this respect. Although there are millions of people living in this way, there is not a single person among those millions who questions whether this information is true. Ignorant societies determine their truths by majorities. When you bring a critical point of view to this unquestioned and unquestioningly accepted information, they have only one defence, “Do you know only you and not so many people?”

As a result, to be able to adjust the directions of the mind to our own lives to the extent of the possibilities available means to be able to perform our duties of servitude by creating the ground for application at the same rate. When these directions can be adjusted in the best possible way in accordance with the rule “It is not necessary to leave the obtained part of something that cannot be obtained in its entirety”, the mind will prepare for the time it is in and the situations it will face in the future in a very strong and personalised way. When you look at those who live their lives around you, you will see that most of them do not use these directives consciously and therefore they live their lives unhappily.

Filibeli Ahmet Hilmi,[119] in his novel “A’mâk-ı Hayal”[120], describes what causes this unhappiness and how people can live a happy life with spiritual stories as follows: I was standing in front of a very small window in a large palace. From this window, I could see a large room large enough for thousands of people. The walls of the room were full of small windows like my window. In front of each one, a person was sitting and watching the room. Inside the room, on pulpits made of emeralds and rubies, there were majestic and dignified people sitting, most of them with veils on their heads. One of the dignitaries sitting in the centre of the pulpits stood up and said:

• Humanity[121] has come. He wants to ask us a question. He said, “Let him come if you find it appropriate.

Those who were there said that they found it appropriate. Upon the order of the person making a speech, they took Bashariyet into the room. This man called “Humanity” was a crippled and miserable wretch. His shabby clothes and yellowing face were in great contrast to the state of the assembly. The deputy chairman said to him:

• O Humanity, sit down, make yourself comfortable and ask your question. But Humanity did not sit down and said:
• Sitting down and being comfortable? Alas! Ask whether you have had time to sit and relax for hundreds of thousands of years. On the one hand, does the trouble of livelihood, on the other hand, diseases leave no time to relax? Even though I am so miserable, I still cannot commit suicide. I am a scoundrel.

As he said this, he began to sob. A sad silence fell over the assembly, which was deeply affected by this situation. All the members seemed to share the pain of poor Humanity. Acting President:

• This is a very big issue. It depends on the arrival of the president to resolve it, he said.

At that moment Humanity said:

• Can I at least understand why I have endured so much misery and why I have not committed suicide?

One of the councillors stood up and said:

• “Allow me to console the poor wretch. With the consent of the assembly, he said the following:

O Lord, what is this flavour in life?

This strange force that binds[122] to life!

Life, which is so full of trouble and sorrow,[123][124]

It is ambition again, what is this wisdom?

A thousand kinds of misery,[125] a thousand kinds of misery,[125] a thousand kinds of misery,[125] a thousand kinds of misery,[125] a thousand kinds of misery,

He cries in his childhood in the cradle, He passes that time with wailing[126],

A thousand sorts of purposes[127] in his civility,[128]

A thousand kinds of gratitude in shaykhudet[129],

Is all this misery for a moment in time of death?

A voice answered,

He said: This pleasure and value in life,

For the wise, seyr-i bedayi[131], for the ignorant, lust with food.

Humanity sighed a deep sigh:

• True, true! Please tell me, have mercy on me. Since I detest life, but I cannot do without it, then tell me what bliss[132] is, he said.

At that moment the president arrived. He understood the matter and said to those present:

• “Come on, answer this poor man’s question.

Some of those present answered as follows:

Ibrahim:

• Bliss is to work and earn and to share what one earns with others.

Prophet Moses:

• Bliss is freeing the soul from passions like those of Pharaoh.

Adam:

• Bliss is not obeying Satan and Eve.

Confucius:

• It contains all flavours in a pot of rice pilaf.

Plato:

• Always thinking of the sublime.

Aristotle:

• Logic, that’s bliss!

Zarathustra:

• Bliss does not remain in darkness.

Brahma:

• Bliss? It is the opposite of what is supposed.

Jesus Christ:

• Bliss is possible by forgetting the past, making good use of the present moment and not thinking about the future.

Lokman Hakim:

• People invented this word to express all their troubles in one word.

Hızır Alayhisselâm:

• Bliss is a ghost suddenly seen in hearts where passions cannot enter.

At these words, the Buddha stood up in anger and said:

• O Humanity, bliss is one of the beautiful names of annihilation. Nirvana! O Humanity! Nirvana, he said.

Finally, Humanity fell to the ground exhausted:

• Oooff! Which one? Which one, he said to himself.

That’s when the President stood up and said:

• Bliss is to accept life as it is, to be content with the burdens it imposes on man and to endeavour to make it better.

At that time, Humanity stood up and said:

• “O Prophet, you are the only one who understands the problems of Humanity and finds the remedy for them.”[133]

[92] Muslim, Munafikun, 67

[93] The victorious, the victorious

[94] Sahih al-Muslim, translated and commented by Ahmet Davutoğlu, Breastfeeding 53

[95] Nobility, nobility, nobility

[96] Being scrupulous in obeying Allah’s commands and prohibitions

[97] The state of a hopeless person suffering in deep grief.

[98] Creating a new community within an organised community in a way that disrupts its integrity.

[99] Habit, friendship, familiarity, familiarity

[Abu Dawud, Edeb 16; Tirmidhi, Zuhd 45

[101] Surat al-Tawbah, Verse 119

[102] Surat al-Ma’ida, Verse 51

[103] Surah Ali Imran, Verse 118

[104] Surat al-Baqarah, Verse 113

[Surat al-Munafikun, Verse 4

[106] Surat al-Nisa, Verses 138-139

[107] Surat al-Baqarah, Verse 14

[108] Surat al-Ma’ida, Verse 81

[109] Surat al-Ma’ida, Verse 82

[110] Surat al-Baqarah, Verse 120

[111] Surat al-Tawbah, Verse 71

[112] Surat al-Ma’ida, Verse 56

[113] Surat al-Nisa, Verse 45

[114] Surat al-Furqan, Verses 27-30

[115] He was addressed

[116] Allah’s beloved servant, wali, (plural) awliya, beloved, trusted, close

[117] b.1935- d. 16 august 1977

[118] Surat al-Baqarah, Verse 165-167

[119] Sufi and thinker (b.1865- d.1914)

[120] The depths of the imagination

[121] Humanity

[122] To bind, to attach, to tie to something

[123] That which is not eternal, that which has an end

[124] Full of sorrow and grief

[125] Sufferings

[126] Sinless time

[127] Young, lad, handsome

[128] Ambitions

[129] Old age

[130] Secret

[131] Beauties

[132] Happiness

[133] A’mâk-ı hayal, Filibeli Ahmed Hilmi, Serkan Özburun p. 86-89, Kaknüs publications