Crying of those with sad hearts
Question: It is stated that sometimes God grants mercy to an entire world upon the crying of one sad heart. Today, it seems that we do not feel deeply troubled and sympathize enough for humanity’s suffering, so as to weigh heavily on our consciences and prey on our minds. What can be the possible reasons? Answer: The […]
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Question: It is stated that sometimes God grants mercy to an entire world upon the crying of one sad heart. Today, it seems that we do not feel deeply troubled and sympathize enough for humanity’s suffering, so as to weigh heavily on our consciences and prey on our minds. What can be the possible reasons?
Answer: The human factor lies at the basis of all individual, familial, and social problems, which people have faced ever since the time of the Prophet Adam, peace be upon him. The same is true for the basis of all the cases of anarchy, oppression, strife, and crises. Given that all problems can be traced back to the human factor, the solution of these problems is possible through approaching it anew, with a system of moral training oriented to Divine truths and appealing to the conscience. Otherwise, people cannot be saved from misguidance, misery, debauchery, and poverty.
Realizing one’s being at the bottom of the well The greatest problem of humanity today is the neglect of the human factor. But how many of us feel deeply troubled by this grave problem and feel due suffering within? Unfortunately, since most of us live within the same sort of environment, the vast majority of people are unable to grasp even the scale and size of the debauchery and poverty, the deviation and fall. Let me clarify my point with an example: after having stayed in the city for a while, I visited my uncle who lived in the village. The moment I poked my head in through the door, I said how bad the smell was. On hearing this, my uncle’s grandchildren started laughing at me, because I had stayed in the same house for about a month in my childhood and did not feel disturbed at all. Rumi tells the story of a man who gets accustomed to the stench of a leather tannery workshop. When that man passes near perfumery shops and smells the beautiful fragrances, he cannot tolerate them and faints. This story depicts to us the situation of corrupted human nature. As people of the contemporary age, we take for granted everything to such a degree that we feel no shame or suffering, even before the most shameful sights. We see nearly all wrongs as normal. As a poet stated, “Somebody who is full thinks everybody in the world is full; a hungry one thinks there is no bread in the world.” Similarly, since we do not feel suffering and have not come to grips with reality, we do not feel a need to say, “Enough!” as a spontaneous reaction of our conscience and then try to fix it. The reason is that we are inevitably influenced by the atmosphere and conditions in which we live. It diffuses into all of our senses and, in a way, influences the cortex. Thus, individuals perceive and evaluate their surroundings accordingly and cannot overcome this framework.
People fail to realize that there is a very distinguished position that they are supposed to take vis-à-vis their Creator and that they stand far below this position in reality. They think themselves to be in an enjoyable clime in spite of staying at the bottom of a well. For this reason, they make no effort to climb out of the well. Human beings possess the gift of adapting to the conditions in which they live. For example, the ears of a person in a noisy environment adapt themselves to the noise, and they become senseless to sounds of a certain frequency that they normally would hear. Similarly, we have always seen people who are content to lead a world-oriented life, seeking only to have good time. And, therefore, we fail to realize our own heart-rending spiritual wretchedness.
However, suffering is a very important invitation for Divine inspirations. It whispers to people very different ways first to realize and then be saved from the troubled state that they are really in. For instance, if a man at the bottom of a well or dungeon is aware of his situation and feels due suffering, he will try to get out in many different ways and will achieve his goal in the end by God’s grace. Even if he does not possess any tools, he will try to climb out by using his hands like claws. He strives on and makes two small holes where he can insert his feet. After managing to stand on them, he does the same above the first ones. Continuing like this, he makes his way out of the well after a certain period of time. But a man living contently down there, even unaware of his situation, will never make such an effort.
The state of misery that invokes divine compassion
If people suffer deeply over the fall and deviation that they have undergone and turn to God wholeheartedly, as Bediüzzaman puts it in The Gleams, at such a moment when all the apparent causes show no sign of hope, one can witness the secret of Ahadiyya being manifest through the light of Divine Oneness and Unity. As it is well-known, when Prophet Jonah, peace be upon him, was swallowed by a whale, the animal’s body, waves of the sea, and the dark night enveloped him with no sign of hope. But that great Prophet prayed in that manifold darkness saying, “There is no deity but You, All-Glorified are You (in that You are absolutely above having any defect). Surely I have been one of the wrongdoers (who have wronged themselves)” (al-Anbiya 21:87). By praying thus, he appealed to Divine Mercy and Compassion and was delivered in a miraculous fashion. At this point, the words of Ibrahim Haqqi are also meaningful:
When you are in dire need,
Divine Providence opens a door;
For every trouble, He sends a cure.
Whatever the Almighty will do
He will do the best for you.
Now, consider our spiritual life: aren’t we in a worse condition than Prophet Jonah in the belly of the whale? Bediüzzaman states in The Gleams that our carnal soul is like such a whale to us. That is, we are in a way swallowed by our (evil-commanding) carnal souls. We have been taken by worldly considerations and fancies of the carnal soul. But the worst is that we are not even aware of our wretched condition. We act as if we are heartless creatures in the face of severe oppression, misery, and subjection in different lands. Therefore, we first must ask ourselves, “Who were we and who are we now?” The next thing to do is to establish a connection between the age we are currently living in and the Age of Bliss (i.e., the Age of the Prophet), and then make a sound comparison. We should even include the following decades when Islamic civilization flourished and try to find out how competent statesmen dealt with the troubles of their time and how they exerted themselves to find solutions for the problems that confronted them. By comparing those lustrous days with ours, we should try to understand how disastrous our condition is. I think such racking of our brains will lead us to knocking on the door of the Merciful God, and He will show us alternative ways out. To the extent we see our state as normal, we will neither find alternative ways, nor discover new methods in the name of deliverance.
The seeds of suffering sown into hearts
Consciousness of the (Age of Bliss and the following) golden ages where true Islamic spirituality was practiced and realizing our present miserable state is the key to feeling the suffering that we are supposed to feel. Bediüzzaman voiced his suffering about the grim picture before him by saying, “I even have no time to think about the troubles I am subjected to. I gladly welcome going through a thousand fold greater difficulties if only I saw the faith of people in safety.” Similarly, he stated that he would even gladly welcome burning in Hell, given that the faith of his people is secured. These sublime thoughts are an expression of having attained the level of true humanity. Given that humanity is heedlessly heading for Hell before our eyes, and that we consider ourselves as conscientious believers, we cannot help but to be appalled by this picture.
It is a reality that not everybody can sense and feel matters with such magnanimity in their consciences.
In addition, it may not be proper for everybody to know about every trouble and problem, since some people cannot resist even the pettiest viruses. However, when those with strong immune systems face a virus attack, this does not cause them anything more than a temporary stagger. In the same way, even the persons who try to serve for the sake of faith may not have the same strength of immunity. For this reason, telling them all of the grim realities might push them to hopelessness.
I would like to express how I feel: if my parents and grandparents were alive today, and if all of them passed away in one moment, I swear by God that this grief would not equal the suffering I go through for the fate of Islam in half a day. Sometimes, I leave my room in the middle of the night bent in two with this suffering and wander in the corridor as if I were crazy. In spite of this, I am trying not to tell everybody about the monstrous souls lying in wait at every corner, each one of them running after a different conspiracy and plot. This can make some people lose courage and give in to hopelessness. Therefore, I prefer not to reveal my concerns about it. But if I knew that they could bear the truth, I would wish to sow the seeds of suffering and pour embers into people’s hearts, so that they too would become concerned for humanity’s troubles, so that they too would lose sleep and walk around restlessly as if they were insane, exerting themselves to find solutions.
Nevertheless, if one is not called insane for suffering for his religion, it is difficult to say that he has attained perfect faith. That is, others will look at such a person and say, “Instead of enjoying this world with its natural beauties and resorts, why does he busy himself with such concerns?” This is an indication of being seen as insane, as the great Sufi Yunus Emre stated, not caring about losing what you possess after having found the ultimately absolute value. What about those who do not feel so? Are they destined to be losers? Never, I cannot dare say that. Since the Pride of Humanity related that a person who passes away with the smallest amount of faith will, finally, enter Paradise. We cannot blame anyone on this issue, nor try to block anybody’s way to Paradise. This is a different issue. However, feeling agonized over humanity’s suffering and it preying on your mind, and embracing all of humanity with an attitude that befits the Prophets, is a completely different issue.
 Ahadiyya expresses God Almighty’s being one, single, and unique. He also has manifestations or blessings (of Ahadiyya) particular to each thing and being. When one realizes his absolute helplessness, he or she can unfold this secret of Ahadiyya manifestly through the light of his conviction of the Oneness of God, Who has absolute control over everything. This is because apparent means and causes have no part of their own in the creation of results. Since Prophet Jonah saw with the eye of certainty that there was no refuge other than the Causer of Causes, and as he, through his utmost conviction of God’s absolute Oneness and His dominion over the universe, fully perceived that in addition to His overall manifestations that reign supreme over all of creation, God also has manifestations particular to each thing and being as the All-Compassionate.
This article has originally been published in Turkish on 21/01/2013.
Gulen, M. Fethullah. The Broken Jug. 23 January 2013