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Ahlak (Moral Virtues)

Kenan-er Rifai has answered the question, ‘What is religion?’ as: ‘Religion is moral virtues.’ And he added; ‘Why are you surprised? Resulullah says that every religion has a morality and the morality of Islam is modesty and “adap” (good manners)’. When someone hostile to Islam asked the same question to our Prophet Mohammed, he answered: ‘Religion is moral virtues.’

AHLÂK (MORAL VIRTUES)

“Ahlak” (moral virtues) is the pillar of religion and in short, according to Ken’an-er Rifai religion is moral virtues.

“Mekarim-i Ahlak” (perfect moral virtues) is the “ahlak” which brings into a person, dignity and honor. Because the goal of creation is “mekarim-i ahlak”, our Prophet Mohammed said: ‘I am delegated as a prophet to perfect and disseminate moral virtues.’

That is to say, “ahlak” is of great significance in Islam. ‘The most honorable of you before Allah is the one who refrains from sin, who is most conscious of Allah.’ (Hujurat Surah, 13) This verse in the Qur’an means that it is required to have the perfect moral virtues. Collapsing of a person or a society without moral virtues is inevitable.

“Mekarim-i ahlak” has a beginning and an end. The beginning is the soundness (“selamet”) of intention. The philosophical explanation of the soundness of intention is having concerns regarding cost and benefit not only for ourselves but also for others. That is why, asking for blessing only for yourself is not a sound intention. In order to be a mature and faithful Muslim, you should wish for your faithful brothers and sisters, the same favor as you wish for yourself.

As for the soundness of the actions, it is the outer appearance and the outcome of the soundness of the intention. Therefore, a sound intention should not stay as it is, but rather it should be actualized in practice. As our Prophet Mohammed says: ‘The best people are those who are most useful to others. And the worst people are those who are harmful to others.’ The person who lacks “mekarim-i ahlak” is not accepted as human even if he looks like human. It is the law of “ahlak” that puts a person or a society in order. The idea of reward and responsibility confirms this law.

What is the idea of responsibility? It is the concern regarding the fact that you are responsible before Allah and your conscience, provided that you have fulfilled all your moral responsibilities and obligations. Ultimately, we are actually being responsible for Allah in every person that we think we are responsible for.

What is the idea of reward? It is to be hopeful for the contentment of Allah, for the satisfaction of our personal conscience, for the praise of the conscience of the society, provided that you fulfill all your moral responsibilities.

Therefore, it is “mekarim-i ahlak” that makes one a human being and brings him peace and happiness in this world and the hereafter. The awe of Allah is a prerequisite to “mekarim-i ahlak”.

Although Prophet Mohammed is the one for whom Allah has created all the worlds, he says: ‘I am delegated as a prophet to perfect moral virtues.’ What a modesty!

This “hadith” is not to mean that he is complete in moral virtues, but to explain he is delegated to perfect moral virtues. He adds: ‘If the prophets before me came to show you a pond, I came to show you an ocean.’

In the New Testament Jesus says: ‘If someone hits you on one cheek, turn the other one.’ But he doesn’t say more. However, the oceans of meaning are said by Resululllah. Not gossiping, not being curious about others’ private lives, not lying, not being hypocritical are all in the framework of “adap” (good manners). I don’t care if someone I did a favor for, responds with a malicious action because it is not my duty. I would be acting without “adap” if I expected a favor or an appreciation from him for what I have done. Do whatever you are supposed to do and let him whatever he is supposed to do because he is meant for badness and you are meant for goodness. The point is not for him to appreciate what you have done but rather for Allah to know it. It is worship for you to do what you are meant to do and it is worship for him to do what he is meant to do. However, you are not the one who is doing that favor or he is not the one who is doing that malicious action. This world is a stage and you are only performing the roles, which are assigned to you by Allah according to your capacities.

In short, it is all about “adap”, no matter what, but “adap”...

Actions lacking “adap” can either be external actions like burglary, swindling or verbal actions like gossiping, lying, constantly talking about others’ faults etc. However, both are the same. Either one is against the sacred law. For example, gossiping is just as “haram” (unlawful, not permitted by Allah) as adultery.

Don’t hurt anyone or be hurt by anyone! Be patient, silent, and tolerant and don’t interfere with Allah’s Will. Try to get rid of your bad habits and replace them with good deeds! Show mercy to all Allah’s creation because Allah manifests in the tiniest thing. Just as water does, take the form of the container you get in i.e. be soft mannered and harmonious. Allah is with you wherever you are so you just try to be with Allah. Don’t let any interference. “Nafs” (ego) is very tough and strong. Particularly, if it perceives tendency, it will behave like a witch. Don’t you ever talk big. “Nafs” is so amazing that you burn it but it resuscitates again. “Hakk” (Allah) once told Hz. Shazeli: ‘You are my distinguished servant but still don’t be sure of your “nafs”.’

One day Prophet Mohammed meets the devil and asks where it is going. The devil answers that it is going to waylay the human beings. Then Resulullah responds: ‘I am delegated to perfect moral virtues but I have no trace of “hidayet” (the right way) and the devil is delegated to encourage human beings to commit sins. However, it has not a trace of “dalalet” (deviation, wrong thinking)’.

Hz. Pir Ahmed-er Rifai would greet the pig for a good morning. When he was asked why he was doing so, he answered that he was training his language for goodness. If you look at all the creation, regarding them as they are Allah, then everything seems beneficial to you.

When Hz. Ayse was asked about the “ahlak” of our Prophet Mohammed (“Resulullah”), she answered: ‘Are you not reading the Qur’an? “Resulullah’s ahlak” was the “ahlak” of the Qur’an. Seemingly Allah commands about Resulullah: ‘You are undoubtedly created for the noblest and the perfect moral virtues. (Kalem Surah, 4)


“Ahlak” of Love (Ashk)

The fundamental principles of “ahlak” for Ken’an Rifai were love and friendship. He tried to bring the masses together with these principles. ‘Love each other’ was his advice and heartfelt wish, which he repeated very often. He was frequently asked the question: ‘Is there anything you want from me?’ His answer was always the same: ‘I would like your love and affection.’

One day, one of his old servants came to visit him. As he was getting ready to go downstairs to meet the woman who had problems with her legs, some of his family members objected, for he was sick himself and the weather was cold. They said: ‘It is not proper for you to go down to meet her. Then he said: ‘Yes, apparently I am her master, but how can I make her suffer by expecting her to come up when I see that she is walking in pain. If I had known that she wanted to see me in this state, I would have gone to her house because I like to approach hundred steps to someone who approaches me one step.

Ken’an Rifai wanted everyone to be friends with all, like himself. It was until his last breath that he desired the people and the nation to live with a real belief in the brotherhood.

He would say that making peace among people who are not on speaking terms with each other is like worshipping. He said: ‘The one who is not sharing his daily food with the needy is not one of us.’

When he heard that one of us helped a woman in need and that woman was very pleased, he said: ‘I am very pleased; however, what you have done is minor and unimportant. Don’t you be proud of it because your being able to do a good deed is a grace of Allah. Show your gratitude to Allah for he used you as a means for this good deed and had her pray for your salvation.

His contributions for the needy were in such a courtesy peculiar to him. One day, he went to a poor man’s house for a visit. For he did not want the man to be ashamed, he reached out for the small money in front of the man and said: ‘If you can let me, I would like to change these with mine for good luck.’ He took the change and left the money he wanted to give him. He was as much shy giving the money to the poor man, as he was when his friend told about this event to others.

Another day, he met a poor man in the street. The man was so cold that he intended to give his coat to him. He changed his mind when he thought that it would be too big for him. As soon as he got home, he had the man found and did the necessary help. This is definitely a deed every good person can more or less perform. However, what he has said with respect to this event is very important to show his understanding of charity which is full of modesty. He said: ‘It is such a grace of Allah to let you please the heart of a poor. That’s why I would like to kiss the hand, which is opened before me for help’.

He never found it enough in giving people whatever he owned. The following event has a subtle meaning in this sense. One day, as he was waiting to enter the cinema, he had his wallet stolen from his pocket. When his family heard this incident, they were very anxious. He comforted them by saying: ‘I thank this person for the favor he did by using my money to satisfy his need. Let it be yours to have and enjoy’.

On another day, the banana that he was carrying in his pocket was stolen in the tramcar. (He was accustomed to eating something towards evening) This theft was a matter of joke among the family members. However, every time it is remembered, he said smilingly: ‘Bon appetite.’ Later, when the same incident was remembered again one of us said jokingly: ‘Let’s put the banana peels in your pocket this time to deceive the ones who deceived you before.’ He brought the joke to a conclusion and said: ‘It’s okay! He can take the bananas but I’d rather not deceive him. When someone deceives me, I feel good on his account. I feel delighted on behalf of him because he gets delighted to have deceived me or on the assumption that he has deceived me’.

The most important point to know is not to disturb anyone, not to be a burden to anyone or hurt anyone. Since there is no difference between humans and animals with regard to being creatures, having mercy and compassion towards all creation is something a dervish should do. It is especially important to try not to hurt anyone’s heart or humiliate him by rude language or behavior.

When he conciliated two Greek teachers who were not talking to each other for a long time, a third Greek teacher thanked him by reading the following quotation from the New Testament: ‘Blissful are those people who reconcile. They will see Allah.’

One a “kandil” day (one of five Islamic holy nights), despite his relatives’ objection, he went to visit the director of the Fener Greek High School, who was sick and staying at Balikli Greek Hospital. When the director saw him, he was both happy and surprised. ‘What made me go to the hospital is my humane feelings. Is there anything better than making a heart happy or worse than breaking a heart? Be him Christian or Muslim, every person has a heart and there is a path to Allah from that heart. Therefore, I have done this duty for “Hakk” (Allah) and by visiting him, I have revered “Hakk”.

It is Allah that makes us do all the good deeds. Otherwise who has the power or strength, who would dare? What leaks from the earthenware honey jar is honey. In the same way, what is manifested in a person is what Allah has facilitated in him. If someone is not grateful to Allah by being grateful to the means, it is unavoidable for him to escape its results. This is what I only know.

Expecting a favor in return for a good deed of yours is showing ingratitude to Allah because you are only the means for that good deed. If you do so, Allah takes away that blessing saying: ‘If you haven’t appreciated what I have granted you as a favor, then I will let you be the means for the evil because you are only worth it.’

It is worth nothing if you are giving charity to the poor with the intention that it would be a precaution against possible evil, trouble or sickness. And if you are doing it by breaking his heart, then is that charity worth anything? It is necessary that you kiss the hand, which is reached out for help, and feel grateful to this needy person thinking this is a favor of Allah to you.

Happy is the person who sees Allah everywhere and sees no actions but only the actions of Allah.

The philosopher, whose name is Astrilid says: ‘The best thing is to make good deeds and endure the things told against yourself.’ This is a tough job. It is also commanded in the hadith: ‘The best action is the one which is tough, that is, it is the one which is difficult to your “nafs”.

Epictet says: ‘When someone speaks ill of you, just say, “He would not say such little about me if he had known what I really was”.’

Marcus Orelius has made the following statement, which has a similar meaning: ‘Why are you getting angry when you are informed that someone was gossiping about you? You are not told to get angry. You are only told that you were backbitten.

Who is the one giving money to me? It is Allah. Then, is giving a small amount of that money to the servants of Allah, a generosity that should make you proud? Real generosity is sacrificing the desires of your “nafs”.

Cenab-i Hakk (Allah) will ask you: ‘What was it that made you forget about me? Was it your knowledge, your money, your child or even your worship? What was it that kept you from me, made you so busy that you were unaware of me? What was it that was superior than me? You should have seen One, heard One, and talked about One. If you had seen only One, (see Allah in everything) you would not envied, slandered or lied.

If a person blames or despises another person and reveals this to everyone, then this person demands by action: ‘Allah, please reveal my faults to everyone.’

It is the same with benevolence; if someone performs a good deed, then he is again demanding the same prayer by action.

How would you expect someone to respect the essence of Allah if he does not respect the rights and the individualities of the people who are reflecting the attributes of Allah. I had mentioned earlier that the essence of religion is faith, that is to love Allah, and the spirit of faith is amel (action), that is to love people.

As the purpose of creation is “mekarim-i ahlak” (perfect moral virtues) and Resulullah said: ‘I am delegated as Prophet  to perfect moral virtues’ and ‘The best people for Allah are those of you with perfect moral virtues’, it is undoubtful that “mekarim-i ahlak” is the prerequisite to a knowing heart.

Honesty in deeds and in intentions is required in a perfect morality. This is because there is a limit to actions and deeds which are done physically and a limit to meritorious acts. However, there is no limit to intentions. That’s why Prophet Mohammed said: ‘Amel (act) is concealed in the intention’ and also, ‘Human beings will be judged according to their intentions on the day of Judgement’ and ‘ “Cenab-i Hakk” (Allah) does not look at your deeds but rather at your intentions and your heart.’

Ahmede-r Rifai says: ‘Those of you who want to be in heaven for ever, should not be malicious or do any evil to anyone. Actually, the ones who know that Allah has the power of external and internal disposal, always act for Allah and with Allah.’

See the good in everything and look at the bright side. You, for example, say that garlic has a bad smell. However, it has numerous uses and benefits. That’s why you should try to see the good and the beautiful all the time, not to quarrel.

The comfort, sorrow, heaven, hell, goodness and badness that human beings face, is a result of how well they have constructed the building of their lives. The responsibility of the results we end up with is ours, not others’. If we construct the building of our “wujud” (true being) by evil and rotten morality, then it collapses one day by itself. In the end we are brought before Cenab-i Hakk and are asked: ‘I had lent this “wujud” to you (I have brought you in being). Why did you build it by rotten and evil moral values?’ As a result we are condemned.

When a reckless talk turned into a slander, Ken’an Rifai said: ‘When someone is slandered, I feel like I am whipped, just like I feel hurt when the horse of the carriage I am in, is whipped. This is why I am afraid to say anything amongst you; I hesitate to say anything fearing that it may turn into slander/backbiting.’


“Ahlak” of Rightousness and Justice

Ken’an Rifai wanted all human beings to love all creation with affection, treat their neighbors with politeness and compassion, be generous to the poor and keep their doors open to the strangers. He also wanted them to keep their words and always be a defender of reality.

One day, when someone from the audience spoke haphazardly, he emphasized the importance of words by saying: ‘Be the watcher of your words and do not speak without thinking.’

Words are of utmost importance to Ken’an Rifai. In order to fulfill a given promise, he wants to make the impossibilities possible. He would not spend a single word for something he thinks he won’t be able to carry out. He had to remind the people around him quite often that when they give a promise, that promise is given to Allah. Therefore, they should speak very carefully for words are very important. Ken’an Rifai was not differentiating words from actions and he especially stressed the intention in both.

Once, he read the following passage about “mahz-i hayr” (absolute good) and “mahz-i sher” (absolute evil) from the Mesnevi:

‘There is no absolute good or absolute evil; something which appears harmful to you may be good for others. And something good for others may be harmful to you. If a person has an eye which is looking only to see mistakes, you cannot silence him by arguing no matter how honest you behave. Even if he sees you flying in the air, he says you are not flying straight. This is because he has grudge in his eyes. However, an eye which has ‘perfect vision’ sees the beauty in everything.

He gave utmost attention to the essence of fairness and objectivity, which has a very important place in human relations. The following hadith has the same meaning: ‘Treat the people working under your employment like they are your children. Don’t ask for their service above their strength because they are of blood and flesh like you are. They are humans like you are. Allah is the enemy of the people who treat them unjustly and cruelly’. This reality made Ken’an Rifai reach his hand out for all the people who are unjustly treated and. He never let any of his relatives have unfair treatment towards the employees in the house. He said: ‘All sins or all mistakes except for the injustice towards other human beings can be forgiven by Allah.’

When we were talking about the love of the Prophet’s family (“Ehl-i Beyt”), our teacher told us about the following event of the ‘Golden Age’: ‘When Hz. Hussein was eating with his children one day, the servant poured the hot soup all over Hz. Hussein. His body was affected adversely from the hot soup. He did not say anything to the servant but he gave him a harsh look. The servant was a wise man used to being treated with kindness. Although he was faulty, he quoted a verse from the Qur’an: ‘Allah loves the ones who restrain themselves when anger arises.’ Hz. Hussein said: ‘I restrained my anger.’ The servant, taking courage from Hz. Hussein’s answer, continued with another verse from the Qur’an and said: ‘Allah loves the ones who forgive.’ The answer came from Hz. Hussein with no hesitation: ‘I forgive you.’ The servant was spoiled enough to repeat the verse: ‘Allah loves the ones who bestow a favor.’ Hz. Hussein, with great generosity and understanding said: ‘I set you free my servant!’ In short, loving the family of the Prophet means going their way. Claiming a mere affection is of no use. Imagine a servant at a time when the institution of servanthood is in effect and imagine a master having broad rights against this servant. The servant is not only excused by his master, but only set free not for his good deeds but for a big fault!

“Zulm” (injustice, oppression) means not assigning something what it deserves. Justice then is the opposite.

Friends are only Sultans like, Buddha, Socrates, Plato, Marcus Orelius, Qadiris, Rifais, Mevlanas, Bairamis and the ones who are submissive to them.

I dictated the following words to the children at school today: ‘If someone criticizes me for my evil thought or my offensive action, it is my pleasure to correct my mistake. I do this because I look for the reality which has never made anyone go astray. If I insist on my mistake or ignorance, then I definitely go astray’.

I contemplated over these words as follows: ‘It is ridiculous for someone to ask for an apology from his superiors for a mistake or a fault. This is the same as a human being asking for an apology from Allah. Instead of asking for an apology from Allah, apologize and criticize yourself for that mistake. Ask yourself how in the earth you have made that mistake and ask for strength from Allah in order not to do it again. Apologizing oneself means not doing the same mistake again. If you apologize yourself, then Allah will apologize you most certainly.

When he was asked the question: ‘How should I defend myself when someone vilifies me?, he answered: ‘Are you asking this question as a dervish or a human being? As a human being, it is eye for an eye, that is, you also speak evil of him. As a dervish, you stay patient and think that he would not speak that way if he had not seen that bad disposition in you or you think that it should have an ultimate hidden cause or it is a warning for a mistake that you will make in the future. In order to warn or awaken you, that person is made to talk by Allah.

‘Go ask the tombstones: ‘Ya eyyühe’l-kubur! Where are your loves, affections, your envy, your intolerance for each other, your vanity, your beauty, where are they? Tell me!’ A deep silence in all! ‘Even though human beings know this, they are still in delusion’.


“Ahlak” of Work and Business

Ken’an Rifai, seriously desired everyone, be it in his family or in the society he is living, to have a job or a function. He thought that the mental illnesses, gambling or the problem of narcotics which destroy today’s societies through major shocks, are all related to unemployment. Therefore, he felt the necessity for taking urgent measures to recover the unemployed sector of the society from these illnesses. He would always remind: ‘Laziness cannot associated with Islam. Our Prophet Mohammed, in his most prosperous time of his life, would mend his clothes and shoes. The meaning of this is to set an example for the Muslim community in the area of work, as well.’ Actually, laziness had never been a part of Ken’an Rifai’s disposition since his childhood. After having retired from the civil service, he started teaching at private schools and no one was able to dissuade him to work until the last stage of his illness.

After telling us about an event which is worth attention, Ken’an Rifai said: ‘Look, whenever I hear or learn anything, I immediately pass it on to my loved ones. You should also tell the things you hear or learn, to your close ones. Everyone is thirsty in a desert.  You are thirsty, too. If you found a reserve of water, would it be fair to drink it all yourself without thinking of others?’

In the hadith it is said that: ‘The ones who work are the lovers of Allah.’ The idea of trade is valid and appreciated. The person who is earning is the lover of Allah.’ This hadith has both an outer and an inner meaning just like all the other hadiths. The outer meaning is making money for a living. However, this is dependent on certain conditions. A faithful person is a lover of Allah, if he is earning on fair grounds and by helping others.

Islam has gathered all the beauty in itself. You can find in it whatever you want. Our religion is suitable for all possibilities. However, some people take from it, what suits their purpose. There are people, for example, who think Islam is not in favor of women to work in the trade sector. Why not? Are women not doing trade in Mecca, Arabia or in Albania? Are they not ploughing the fields or weaving carpets?

In order to protect the economic welfare of a nation and the humanity, it is certain that trade is unavoidable and is worth the praise because a nation moves ahead with respect to its economic activity and trade capacity. A developed nation, on the other hand, can protect its faith and presence through power and strength. However, weak, underdeveloped masses are bound to be oppressed and destroyed by other societies. Know that Allah does not love the lazy. When it comes to the inner meaning of trade; it is dealing for the hereafter in this world of business.

There is no laziness or slackening in religion. Resulullah says: ‘The one who works is Allah’s lover.’ And again says: ‘There is nothing which counts to a person except for his effort. He also says: ‘Every prophet has a skill, and I have two skills; one is “fakr” (knowing that everything belongs to Allah, and thus that I am nothing) and the other is “jahd” (effort, struggle). Those of you who love these are on my side.’

It is undoubtful that, working should not be taken with its outer meaning. What is meant by effort, is the spiritual struggle against the desires of “nafs”. The outer form of work is something indispensable. However, what you are required to do is to accumulate spiritual provision.

Work, so that you do things better than you have done before and the witnesses write better things in your book. Don’t postpone it to tomorrow. Don’t say: ‘I’ll do better deeds tomorrow. Like Marcus Orelius said: ‘You are dealing with the future doing nothing for today. However, future is hidden in this moment.’


“Ahlak” of Tolerance

One of Ken’an Rifai’s principles of “ahlak” relies essentially on forgiving and forgetting bad treatment. Prophet Musa asks “Hakk” (Allah): ‘Oh Rabb, who is your dearest servant?’ Allah answers: ‘Who forgives whenever he is capable!’ Ken’an Rifai would look for excuses in order to be able to forgive any bad treatment against himself. The following words of his are worth the attention in showing his level of tolerance: ‘I appear to be deceived to the people who want to deceive me because I want to caress their pleasure.’ Actually, no one has ever seen Ken’an Rifai, reminding people of their faults or humiliating them for their faults among other people. He would talk to the one at fault, alone or say whatever he wanted to say among others, but without personalizing the matter. He would do so because he always saw himself as a partner in the fault and felt himself as humiliated as the faulty.

Although he forgot the bad treatment right away, he reflected like a mirror with a shining memory, all the good deeds done for himself or for the general public. He would remember these people at every circumstance and be grateful to them. For example, he not only remembered the pharmacist named Hristo Nikolayidis for accepting it as his job to cure the wound in the lips of one of our friends, which seemed to be incurable for years, but also inquired about him for years. The poor man might already have forgotten the reason for the gratitude he had been shown. However, Ken’an Rifai said: ‘While Allah has assigned him for this good deed, we certainly should be grateful because the person who does not know to be grateful to the means, does not know to be grateful to Allah.’

When one of us criticized the behavior of some other people, he said: ‘Why do you want everyone think the same as you do? Everyone has a different way of life. One day, when my mother and I were walking, we saw a Jewish boy who had set himself a swing nearby the sea and he was swinging. My mother approached the boy and said: ‘Watch out not to fall into the sea my boy!’ The boy responded: ‘It is none of your business!’ My mother, despite the boy’s attitude, said: ‘This boy is so right!’


“Ahlak” of Patience

Ken’an Rifai’s “ahlak” of patience was beyond any human being’s imagination. His patience towards the people he was in touch with, was absolutely unique. He would courteously try to correct our mistakes over and over. No matter how hopeless the matter seemed, he would analyze it one more time and say: ‘If vinegar, instead of rose water, is sprinkled in your hand from the rose water flask, you would say: ‘This flask is treated unjustly by putting vinegar in it.’ As its name suggests, it is a rose water flask. Your bodies are like the rose water flask. Is it not pity for its meaning to be vinegar? If vinegar instead of rose water leaks from you, would you and I not be ashamed?’

An irremediable chronicle bronchitis was added to the list of Ken’an Rifai’s illnesses in the winter of 1949-1950. His coughing was very troublesome, tiring and continuous that the visitors were very upset. When one of our respected ones complained impatiently about his coughing, our teacher with his soft and sweet voice and as if he was not the one who was coughing for months said: ‘Why are you talking like this? This cough is a guest to me and I welcome it just like any other guest who comes to my house. Complaining is not appropriate for us. If it should leave me, let it leave pleasantly.’

What we observe in this example is a pleasant acceptance of a desperate situation which took place in spite of all the precautions taken. He thought that preventive precautions are no hindrance to surrender to Allah. He would take all the precautions in every situation and then accept whatever the outcome is, with all his heart. When the outcome was against his wish, he developed the habit and the education of finding the good parts of the new situation because everything possible had been done.

After a night with high fever, he told the ones who were with him during the night: ‘You know what? I am so grateful to Allah for having this sickness, because you don’t leave me when I am sick. I love this so much that I am welcoming this sickness so that I am with my loved ones.

Ken’an Rifai loved everything-living or not- very strongly. Once he loved someone, he would make him a part of himself, make him the same as himself and never separate from himself. He would warn the people with him all the time and say: ‘Take care of yourselves because when you get sick, I suffer and when you cough, I get tired.’ And there was something he always wanted: ‘Do not put me in a position to scold you because when I am compelled to do such thing, I am scolding myself and feel very sorry and ashamed.’

‘The reason Allah gives people a suffering is to bring their moral essence out of their body. Many people, when a pain or suffering touches them, start to complain and almost go astray. They fight with Allah. And there are also many people who know that this suffering is from Allah. They feel grateful to Allah and never forget Him. In either case, the moral ore of those people are extracted from the mine of their bodies.’

‘Mazhar Bey, whose wife recently died, came to visit me the other day. This old man put himself in big trouble by climbing uphill road to the house. I immediately went downstairs to meet him and asked about his health. He said that he was feeling very bad. When I asked the reason, he answered: ‘What can I do? I am left all alone and I am crying everyday.’ Then I said: ‘What are you saying Mazhar Bey? Don’t you know Cenab-i Hakk (Allah) says: ‘ I am with you! Who are you with?’ Don’t you also know Cenab-i Hakk says: ‘I am with the ones who are patient.’ You have your Allah, your “Resulullah” (Prophet Mohammed), your “Pir”, and your “Murshid”. I am ashamed of what you have said for the reason that you are my “murid” (disciple). I feel sorry and ashamed when ungratefulness is manifested in my “murids”. Look at all the favors Allah has granted you. Your children cherish you. Your daughter-in-law respectfully waits for your orders. You are healthy at your age. What if you became paralyzed and had to stay in bed? Or you were despised or insulted? Then I asked Mazhar Bey again: ‘How are you Mazhar Bey?’ He said: ‘I am very well my master, I am grateful. Who else do I have to tell me all these and wake me up from unawareness?’’

We were talking about a person to whom our teacher sent his greetings but he did not accept it with courtesy. We were all upset to hear this and we decided that he was a rude person. Our teacher listened to all of these with silence and with a look on his face meaning that he was upset to hear these comments. He said: ‘Why are you blaming this man and talking about his impoliteness? Actually, you are being impolite as you do this.’ His protesting manner lasted until the following day when the family gathered at the same hour, he read the following story in the Mesnevi:

When Resulullah was with Hz. Ebu Bekir, a man entered the room and started to speak unpleasantly to Hz. Ebu Bekir. When Resulullah saw that Hz. Ebu Bekir did not respond to the man, he smiled. After a while, when the man continued to speak worse, Hz. Ebu Bekir responded. And as it turned into a quarrel, Resulullah stood up to leave the room. When Ebu Bekir realized the situation was serious, he pleaded: ‘Why are you depriving me of your presence Ya Resulullah? And Resulullah responded: ‘Ya Ebu Bekir, when you kept silent first the angels were here. When you started responding the Satan came in. Prophets cannot be present at the same place with the Satan.’


“Ahlak” of Sharing

In his relations with the society and the world, Ken’an Rifai was acting with an astounding sincerity and complete unity because he accepted all the human beings as the parts of a whole or the organs of a body. On a hot day for example, when he was looking at a man drinking water thirstily, he said: ‘May it do you good, may the part it goes have no suffering.’ This wish in his voice would carry a pleasure and a feeling of comfort superior than the pleasure the man who was drinking water had.

When the voices of complaint arose in the family because of the neighbor’s excessive entertainment and loud noise, he defended the neighbors saying: ‘Why are you not respecting people’s feelings? Their pleasure is my pleasure. Let them enjoy and be delighted. It is my pleasure to see people happy and in good taste.’ His response was showing his “ahlak” of sharing with a sincere enthusiasm.

There is an important saying of our teacher which expresses a similar meaning: ‘Not all people may like your company. However, you should enjoy being with everyone, for this is humane.’

We see in Ken’an Rifai’s understanding of “ahlak” that he does not accept the notion of absolute fate, which turns every human being into a robot. He declared that everyone is a free being, everyone is free to accept or deny the Divine Law, and that everyone is responsible for his actions. Therefore, everyone will be rewarded or punished in life accordingly.

He was concerned with the ones who claimed that they had closed their doors completely for any sin or fault. He would say: ‘Deficiencies are mirrors to the mature disposition.’ He meant, in order for the correct to appear, the wrong or the fault against it has to occur for balance. Thus, his being in peace with the secret and coded economy of the Creator, made him forgiving the guilty and even put him in a bashful state.

He accepted it as a big fault to desire everyone to be perfect. He always felt pity for the cruel rather than the victim, knowing that the victim’s right is not only his shield but also his sword as well. Thus, he did not eliminate the guilty from the list of the humanity but rather tried to regain them or at least make them safe and harmless. He based the principle of human relations on unlimited love for all the creatures, a feeling of safety, a habit of true assessment, a stable discipline and expressing one’s personality at a reasonable degree with respect to the whole.

If we add strong patience, loyalty with no grudge, an unlimited feeling of justice and tolerance with understanding to all of the above, then we would be able to express Ken’an Rifai’s monument of “ahlak” in the shortest limits.

A man was asked what he was busy with and he answered that he had been asking for repentance from Allah because he once thanked Allah. The man continued to explain: ‘One day, there was a big fire in Baghdad. Although most people lost their lives or their property, nothing happened to mine and I thanked Allah for it. Because I regarded something bad as fitting for my brothers of the same religion, I have been asking for repentance for the last thirty years.’

When one of us objected to the lifestyle of a person, our teacher said: ‘As you object to the life style of that person, you not only blame him but also say with the language of your attitude that you would not behave the same. Thus, you are wearing the attribute of the devil by self-admiration. By objecting that person’s actions you are objecting the actions of Allah, because Allah has given that person that desire and the duty. There is no person who can act different than what he is assigned for. Therefore, you should accept whatever happens with ease and be unbiased. You should reason without blaming the person you think is faulty. You respect his state so that he respects yours. This is exactly the reality.’

When Hz. Mevlana was asked why he accompanied to the door, the priest who came to visit him, he answered: ‘I am showing him this treatment not because of his station or attribute, but rather out of respect for Hakk who had assigned him that state and duty.’

Why do you want everyone to be of your temperament? And why do you blame them for not being like you? Then, is it not natural that they don’t like your attributes? For instance when you do a favor or a good deed to some people, they feel like they are slapped on the face. How a benevolent person gets affected by ill treatment is exactly the same as how a wicked person is influenced by a favor. This is because his aptitude and understanding is suitable only for bad treatment.

On the other hand, if you would ask if everyone is assigned or is responsible for a duty (or is reflecting an attribute of the One), why are the ones who do evil (harm) are punished? This question brings up a very delicate matter. That is, Allah has names which are opposite to each other. There is ‘Mudil’ (misleading person) just as there is ‘Hadi’ (one who leads to right way). There is ‘Müntakim’ (revengeful) just as there is ‘Afüv’ (forgiving). All of these names asked the Divine: ‘Assign us a body so we can manifest ourselves as required’. Allah accepted their wish and all the names of Allah are manifested in human bodies.

Therefore, you should for example expect the name of ‘Müntakim’ to be manifested if you do an evil. You can not ask: ‘Why does someone who does a cruelty pay for it?’ because there is always the name ‘Adil’ (fair) against the cruel.

If you know this rule, then you would not ask ‘Why is this happening?’ or ‘Why is this person acting like this?’ At this point we get the meanings of ’lâ fâile illallah’ and ‘lâ mevcude illallah’; that is, there are no actions but Allah’s actions and there is no existence but Allah’s existence. Asking why a person is behaving the way he is, or saying you would not behave that way, is absurd. You can not behave the way he does because that name does not manifest in you.

Saying that all the names of Allah are manifested in everything means that the names are performing what they are meant or supposed to be doing. Knowing that all the human beings are doing what they are supposed to be doing, leaves us with no argument with respect to right or wrong. If this is the case, who do we blame or criticize?

It should be known that every place is covered by the sea of “nur” (Divine light). Neither this nor that is in it. And, you should get used to respecting this unity. Hz. Mevlana (Rumi) says, ‘I am like a pair of compasses. One of my feet stands constantly on “seriat” and the other wandering seventy-two nations.’

Look at the people passing by the street; some of them are soldiers, some are policemen, some are servants, some are tradesmen, some are officers...etc. They are all human beings with different jobs. A policeman’s job for example is to arrest a burglar or a murderer and provide the security of the city. A garbage collector’s job, on the other hand is, to clean the streets or a captain’s job is to manage boats. Can you say to this captain for example: ‘Come here master, arrest this burglar’? Or to the soldier: ‘Why aren’t you cleaning the streets?’

You can not be faithful if you do not want for your faithful brother, the same goodness that you want for yourself or if you do not protect your faithful brother from the same evil that you don’t want for yourself. It is a major deficiency to see a fault or a defect in another person, because that deficiency or fault you see is yours. If you did not have a defective eye, you wouldn’t have seen that defect or fault.’

When our teacher was asked by his “murids” (followers, disciples): ‘What legacy are you leaving us?’, he responded as follows: ‘Nothing. However, do not go to sleep before thinking that everyone else is more virtuous than you are.’

‘Know that everything is serving a purpose and everything has an ability. Therefore, do not be a burden but rather be of help. The person who is not useful in this world, stays the same hereafter. Resulullah said: ‘The most benevolent human beings are the ones who are useful to others.’’

One evening, we read the following words of Socrates: ‘It is not pious asceticism or sacrificing sheep or worship that makes a person a human being. What makes a person a human being is being virtuous and uniting with Allah through moral virtues.’

‘Be grateful to your Creator for what you have and protect yourselves from wasteful spending.’

Our Prophet Mohammed says: ‘Whoever has a sweet tongue has lots of friends.’ Our teacher says: ‘Hide the mistakes of the people, don’t tell them at their faces. As you may well know, there are practices of Allah, Resulullah and Ehlullah (true friends of Allah). The practice of Allah is not telling one’s fault at his face. Resulullah’s practice is an understanding toleration of the people. Ehlullah’s practice on the other hand is to stand and be patient for the ill-treatment and suffering that comes from the people.’

‘Try to control yourself when anger arises. Know that your time is very precious and use it to be aware of your “nafs”. When you have the opportunity, spend your time for the education of “kemal” (perfection, maturity) Be in opposition with your “nafs” all the time. Know that, being subject to the ill treatment of the people is a means for fighting with your “nafs”. Endure this treatment so that your spirit gains strength and you make progress towards maturity. This world is mortal. Its “beka” (state of resurrecting through the Divine Being) is only through contentment (“riza”) of Allah.

Haber Grubu
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