Attacking is not good in all
circumstances,
Digging in is better in some instances.
Having mercy upon His born slaves, Allahu ta’âlâ sent them prophets ‘alaihim-us-salawâtu wa-t-taslîmât’. Through them He guided His born servants to the right way, to the way of endless bliss, and called His born servants to Himself. He invited them to Paradise, the place for His consent and love. Man is so poor, but he will not accept the invitation of such a giver of favours, as He is. Man is very stupid and deprives himself of His blessings. All the information which those great people communicated from Allahu ta’âlâ is true. It is necessary to believe all of it. Though mind is a means for finding out the truth and what is good, it cannot find it alone, for it is insufficient. It has been completed with the coming of prophets ‘alaihim-us-salawâtu wa-t-taslîmât’. There is no excuse, no pretext left for men. The first of the prophets is Hadrat Âdam. And the last one is hadrat Muhammad Rasûlullah ‘alaihi wa alaihim-us-salawâtu wa-t-taslîmât’. It is necessary to believe in all the prophets. All of them should be known as innocent (sinless) and true. To disbelieve one of them means to disbelieve all of them. For all of them communicated the same îmân. That is, the essentials, the bases of the things to be believed in were the same in all of their religions. [Wahhabis do not believe that Âdam (’alaihi’s-salâm) was a Prophet. The book Kashf-ush-shuhubât, a book of Wahhabism, states in its initial pages that the first prophet was Noah (’alaihi’s-salâm)]. This is only one of their wrong credal tenets. Hadrat Îsâ (Jesus) did not die. When Jews wanted to kill him, Allahu ta’âlâ raised him alive up to Heaven. At a time towards the end of the world he will descend to Damascus from Heaven and will follow the Sharî’at of Muhammad (alaihissalâm). Hadrat Khwâja Muhammad Pârisâ, one of the great Awliyâ educated by Hadrat Bahâaddîn-i Naqshibandî Bukhârî, a great Awliya, a diver into the ocean of tasawwuf, says in his book Fusûl-i sittâ, “Hadrat Îsâ will descend from Heaven, will act according to the madhhab of Imâm-i Abû Hanîfa, will say halâl about what he said was halâl, and will say harâm about what he said was harâm.”
ANGELS: They are the precious born servants of Allahu ta’âlâ. Some of them have been honoured with conveying information to other angels and to His prophets (alaihimussalâm) among mankind. They do what they are commanded to do. They do not revolt. They do not eat or drink. They do not get married. They are neither male nor female. They do not have children. They carried the (heavenly) books and pages. Because they are trustworthy, what they convey is true. To be a Muslim, it is necessary to believe in angels in this manner. According to the majority of the savants of the right way, the exalted ones from among human beings are superior to the exalted ones from among the angels. Since human beings struggle against the Devil and their own nafs, they are exalted, though they are in need. But angels were created exalted. Angels say tasbîh and taqdîs[83]. Yet it is peculiar to the higher ones from among human beings to add jihâd to it. Allahu ta’âlâ declares in the ninety-fourth âyat of Sûrat-un-Nisâ, as interpreted: “Those Muslims who perform jihâd, who war against the enemies of religion by sacrificing their possessions and lives for Allah’s sake, are more exalted than those who do not go out, but instead only worship. I promise Paradise for all of them.”
All of what the Mukhbir-i sâdiq ‘alaihi wa ’alâ âlihi-s-salâtu wa-s-salâm’ (he who always tells the truth (the Prophet) communicated about the grave, Resurrection, Hashr (assembling in the space of Arasât after the Resurrection), Nashr (dispersing after the settling of accounts to go into Paradise or Hell), and about Paradise and Hell, is true. Believing in the next world, like believing in Allahu ta’âlâ, is a principle of îmân. He who disbelieves in the next world is a kâfir, as if he disbelieved in Allahu ta’âlâ.
There is torment in the grave and there is squeezing in the grave. He who disbelieves it does not become a kâfir, but he becomes Ahl-i bid’ât since he has not believed the hadîths that are well known. [Such people disbelieve the torment in the grave because they doubt that those hadîths are true ones. If they accepted them as hadîths, they would believe it. For this reason, they do not become disbelievers, but they stray from the Ahl-i sunnat. But, he who says, “I do not believe in the torment of the grave, whether it is written in hadîths or not. Mind and experiments do not confirm it,” becomes a kâfîr. Now those who disbelieve it in this manner become disbelievers.] Since the grave is a pass between this and the next worlds, the torment in the grave is transient like worldly torments but resembles the torments of the next world. That is, in one respect, it is like worldly torments, while in another respect, it is like those of the next world. The torment in the grave will be mostly done to those who fouled their clothes while urinating and to those who spread gossip among Muslims while they are in the world. Two angels named Munkar and Nakîr will ask questions in the grave. It is difficult to answer their questions. [Munkar and Nakîr mean that which is unacknowledged. See the explanations after Jum’a salât in the 4th fascicle.]
There is the day when the world will end. That day will surely come. On that day, the skies will be torn into pieces, the stars will disperse, the earth and mountains will break into pieces and will be annihilated. The Qur’ân communicates this fact and all groups of Muslims believe it. He who disbelieves it becomes a kâfir. Even if he misrepresents his obstinacy well by means of some fantastic stories, or if he deceives the ignorant by pushing knowledge and science on them, he is still a kâfir. At the end of the world, after all creatures are annihilated, they will then be recreated, and everybody will be resurrected from his grave. Allahu ta’âlâ will resurrect the bones that have rotted and turned into dust. That day a pair of scales will be set up; the account-books of all humans will fly to their owners, to the righteous ones from their right and to the evil ones from their left. The bridge of Sirât, which is set over Hell, will be passed, the pious ones will pass over it and will go into Paradise, but those who are for Hell will fall down into Hell. These things which we communicate are not impossible. Since the Mukhbîr-i sâdiq ‘sall-Allâhu ta’âlâ alaihi wa sallam’ has declared them, we have to accept them and believe them instantly. We shouldn’t doubt about them by being fed on illusions. Allahu ta’âlâ declares in the seventh âyat of Sûrat-ul-Hashr: “Take what my Messenger has brought for you!” that is, believe whatever he says! On the Day of Resurrection, with the permission of Allahu ta’âlâ, the virtuous ones will perform shafâ’at for the bad ones, that is, they will intercede for them. Our Prophet declares: “My shafâ’at is for the ones with great sins from among my Ummat.” After settling accounts, disbelievers will go into Hell and will stay in Hell and be tormented eternally. Believers will stay in Paradise and in the blessings of Paradise eternally. Those Muslims whose sins are greater than their good deeds will possibly go into Hell, being tormented there for a while or to the extent of their sins. Yet they will not remain in Hell eternally. A person with îmân equaling a speck will not remain in Hell eternally, but being blessed with divine mercy, he will enter Paradise.
[It is written on the two hundred and ninth page of the book Âmentü Şerhi, written by Kâdızâde Ahmed Efendî, “In Hell, there is a place called Zamharîr. That is, it is the cold Hell. Its cold is so vehement that it cannot be endured for even a moment. Disbelievers will be tormented by being thrown once into the cold Hell and then once into the hot one, and then again into the cold one and then again into the hot one.” It is written in the sixth chapter of the fourth part of the book Kimyâ-yi Sa’âdat, and also in the chapter “Calling One’s Nafs to Account” at the end of the book “The States of the Resurrection and the Next World,” which is the Turkish version of the book ad-Durrat al-Fâkhira, by Imâm-i-Muhammad Ghazâlî, that there are cold zamharîr torments in Hell. This fact is also stated clearly in hadîth-i-sherîfs.
By attacking Islâm through lies and slanders, the enemies of religion say, “Because all prophets came to hot countries, they always frightened people with fire by saying that fire was the means of torment of Hell. If they had come to the poles, to the cold northern countries, they would have said that the torment would be done with ice.” These disbelievers are both ignorant and stupid. As a matter of fact, if they knew of the Qur’ân and if they had heard of the words of the great men of Islâm and if they were a little clever, they would become Muslims immediately. At least, perhaps, they would not be so low as to write down these reckless lies. Our religion both declares that there are cold torments in Hell, and communicates that prophets were sent not only to hot countries, but also to every country on earth, whether hot or cold. The Qur’ân answers the questions asked to our prophet according to the knowledge and understanding of the persons who asked them. Also, it explains the unknown beings in the next world by likening them to the ones which they have seen and known in the world. Since the Meccans had not heard of the poles and of the countries of ice, it would be useless to tell them about the freezing torments of Hell. The existence of such information compatible with this subtlety in the Qur’ân and hadîths causes today’s disbelievers to become more confused.]
Believers and disbelievers become evident at their last breath. Many people remain disbelievers throughout their lives, and, at last, they get blessed with îmân. As well, there are those whose lives go by with îmân, but who turn into quite the opposite at last. On the Last Judgement, they will be judged according to their last breath. O our Allah! After showing us the right way and honouring us with îmân, protect us against going wrong, against aberration! Have mercy upon us, pity us! Thou alone can show the right way!
ÎMÂN (FAITH): It is called îmân to believe through the heart the things that are known as being of the religion, and to express one’s îmân with one’s tongue. The things that must be believed in are: To believe in the existence of Allahu ta’âlâ, His oneness, His books and pages, and His prophets and angels. To believe in the Hashr (Allâhu ta’âlâ’s causing people to rise and assemble for judgement) and Nashr (dispersal after judgement) of the next world, the eternal blessings in Paradise, the eternal torments in Hell, the cracking of the skies, the dispersing of the stars, and the breaking of the earth into pieces. To believe that it is fard to perform the prayer of namâz five times each day, to believe in the numbers of rak’ats[84] in these prayers, to believe that it is fard to give the zakât of one’s property [see fn. on page 101], to fast everyday in the month of Ramadân and, for those who qualify, to go to the city of Mecca and perform the hajj. It is necessary to believe that it is harâm to drink wine, to eat pork, to kill a person unjustly, to disobey one’s parents, to steal, to commit adultery, to appropriate an orphan’s property, to charge or pay interest when lending or borrowing money, [for women to go out unvelied or naked, and to gamble]. If a person with îmân commits a grave sin, his îmân does not go away, nor does he become a kâfir. He, who says halâl about a sin, that is, about a harâm, becomes a kâfir. He who commits a harâm becomes a fâsiq (sinner). One should say, “I am certainly a Mu’min.” One should say that one has îmân. One should not say inshâallah (if Allah wills) while saying that one is a Believer. It may imply doubt. Yes, it may be permissible to say inshâallah about one’s last breath, yet it is better not to say so.
The superiority of the four Khalîfas to one another is in accordance with the sequence of their caliphates. All the savants of the right way said, “After the prophets ‘alaihim-us-salawâtu wa-t-taslîmât’ the highest of human beings is Hadrat Abû Bakr Siddîq ‘radiy-Allâhu anh’. After him is Hadrat ’Umar Fârûq ‘radiy-Allâhu anh’.” To this poor person, being higher or superior does not depend on having virtues, attributes or good habits. It depends on accepting Islâm before others, giving one’s property more than anybody else for one’s religion, and risking one’s life. That is, it depends on being a teacher to one’s successors. The successors learn eveything from their predecessors. All of these three conditions were found in Hadrat Siddîq. He accepted Islâm before anybody else and sacrificed his possessions and his life for the sake of the religion. This blessing has not been the lot of anybody else besides him in this Ummat. Rasûlullah declared towards his death: “To the extent that Abû Bakr did, there is nobody who sacrificed his property and life for my sake. If I were to have a friend, I would have made Abû Bakr my friend.” He declared in a hadîth: “Allahu ta’âlâ sent me to you as a prophet. You did not believe. Abû Bakr believed me. He helped me with his property and life. Do not hurt him and revere and respect him!” He declared in a hadîth: “There will not come another prophet after me. If there were another, certainly ’Umar would be a prophet.” Hadrat Amîr ’Alî ‘radiy-Allâhu anh’ said, “Both Abû Bakr and ’Umar are the highest of this ummat. He who holds me superior to them is a slanderer. As slanderers are to be thrashed, I will thrash him.”
We should know that the battles amongst the Ashâb-i kirâm ‘alaihim-ur-ridwân’ were for good reasons. Those differences among them were not for the desires of the nafs or for the passion of obtaining a post, a chair, an office, or to become a leader, for all these are the evils of the nafs-i ammâra. But their nafses had become quite pure through the company, or by the presence of the Best of Mankind (Rasûlullah). Only, in the battles that took place during the caliphate of Hadrat Amîr ’Alî, he (’Alî) was right. Those who disagreed with him were wrong. But, because it was a mistake of ijtihâd [see fn. 17 in article 26], it can by no means be criticized, let alone saying that they were fâsiq (sinful)! All of them were just. The judgements given by any of them were acceptable. With respect to correctness and dependability, there was no difference between the judgements given by those who followed the Amîr and the ones which were given by those who disagreed with him. The battles between them did not cause them to lose their being trustworthy. Then, it is necessary to love all of them; to love them is to love our Sayyed, the Prophet. He declared in a hadîth: “He who loves them loves them because he loves me.” We should utterly abstain from disliking them, especially from feeling hostility towards one of them because having enmity towards them means having enmity towards our Prophet. He said in a hadîth, “He who is their enemy is so because he is my enemy.” To revere, to respect those great people would be to revere and to respect the Best of Mankind. To belittle them would mean to belittle him. For respecting the company of the Best of Mankind and the words of the Best of Mankind, it is necessary to respect and esteem all of the Ashâb-i kirâm. Hadrat Abû Bakr-i Shiblî ‘quddisa sirruh’, one of the great ones of the Awliyâ, says, “A person who does not respect or esteem the Ashâb-i kirâm ‘radiy-Allâhu ta’âlâ ’anhum ajma’în’ has not believed in Rasûlullah ‘sall-Allâhu alaihi wa sallam’.”
A’MÂL-I SHAR’IYYA (The acts pertaining to the Sharî’at): After correcting our belief, it is necessary to do the things which the Sharî’at commands. Rasûlullah ‘sall-Allâhu alaihi wa sallam’ declared: “The building of Islâm has been constructed upon five pillars. The first of them is to say, “Ash-hadu an lâ ilâha illallah wa ashhadu anna Muhammadan abduhu wa rasûluh’ and to believe its meaning.” The meaning of this word of Shahâdat is: “I know and believe as if I saw that there is no god, nobody besides Allahu ta’âlâ, whose existence is necessary and who is worth worshipping and obeying. I know and believe as if I saw that Muhammad (alayhissalâm) is both a born servant and the Prophet of Allahu ta’âlâ. He having been sent, the religions of the prophets preceding him have been completed and their validity has been abrogated. Attaining endless bliss necessitates following him. Each of his utterances has been communicated to him by Allahu ta’âlâ. All of them are correct. There is no likelihood for any mistake.” [A person who wants to become a Muslim first expresses this word of Shahâdat and its meaning. Then he learns how to perform a ghusl and namâz, and then the fards and harâms to the extent that is needed.]
The things to be believed in have been written above.
The second pillar of Islâm is to perform namâz five times each day, which is a basic pillar of the religion. Namâz is the highest of worships. The most valuable worship after îmân is namâz. Like îmân, its beauty also is of itself. But the beauty of other worships are not of themselves. We should be very careful to perform namâz correctly. First, we should perform a perfect abdast (ablution), and then we should begin namâz without showing any indolence. We should try to perform it in the best manner in the qirâat (standing and reciting the Qur’ân when performing namâz), in rukû’ (bowing by putting the hands on the knees, in sajdas (prostrating twice), in qawma (standing upright and motionless after rukû’) and in jalsa, (sitting upright and motionless for a moment between the two sajdas) and in its other places. We should know that tumânînat is necessary, which means to keep each of our limbs motionless during rukû’, sajda, qawma and jalsa. We should perform namâz at the beginning of its time and avoid slackness.
The acceptable, beloved born servant is the one who does the commands of his owner only because they are his commands. It will be an act of obstinacy and impertinence to be late in doing the command. You should always keep at hand one of the fiqh books written in Persian, such as the book Targhîb-us salât wa taysîrul-ahkâm, or any other like this one. [Teachings in the book Targhîb-us salât wa taysîrul-ahkâm were collected after extracting them from about one hundred books. The book is in three parts. The first part deals with the fact that namâz is fard, the second part is about abdast, and the third part deals with the things which break an abdast. This book can be found in the Library of Nûr-i Osmâniyye.] We should learn the matters of the Sharî’at by referring to such books. [He who learns the religion from books and magaziness written by doubtful persons for the sake of earning money learns wrong things. We should find and read the books written by pious Muslims for Allah’s sake. The best Turkish books for learning the Sharî’at are the books Birgivî Vasiyetnâmesi Şerhi and Âmentü Şerhi by Kâdızâde. Also helpful are the books Mewkûfât, Dürr-i Yektâ Şerhi, Ey Oğul İlmihâli, Mevâhib-i Ledünniyye, Mecmû’a-i Zühdiyye and Miftâh-ül Cennet Ilmihali. The book Islâm Yolu (The way of Islâm) written by Muhammad Âtif Efendi of İskilip, who was a dersiâm (lecturer of that time) in Fâtih medresesi (school of theology) and the head of a school named ‘Ibtidâ-i dâhil Medresesi,’ is very useful. This book was printed in 1959. It has sixty-three pages. These have been printed with Arabic letters. A book may be trusted not only by seeing its title, but also by seeing the name of its author].
We should not read the book Gulistan or other story books before learning the Ahl-i sunnat belief and knowledge of fiqh. The book Gulistan or other books of its kind are unnecessary when compared to fiqh books. [When Gulistan is unnecessary. I wonder what we should say about those who are addicted to newspapers and magazines that are the religion’s enemies?] It is primarily necessary to read, learn and teach what is indispensable in the religion. What is more than this remains as of secondary importance. [Especially those who learn other things before learning religious knowledge and those who strive so that their children acquire money, property and posts, instead of teaching them correct religious knowledge – they are so wrong! I wonder if earning one’s future means to acquire these things? Or does it mean to earn Allah’s consent? Each parent should first think of having their children earn their real future, their endless bliss.]
We should try not to miss Tahajjud namâz (namâz performed after midnight) unless there is a necessity. [The namâz which is performed after the two-thirds of the night has elapsed is called the tahajjud; it is performed before the dawn. Tahajjud means to forgo one’s sleep. Our Prophet ‘sall-Allâhu alaihi wa sallam’ used to perform tahajjud even during war. He who has omitted prayers of namâz should perform his omitted prayers during the time of tahajjud. Thus he will both pay his debt of omitted prayers and earn the thawâb of tahajjud. How to perform the namâz called Tahajjud and other nâfila (supererogatory) prayers of namâz is written in our (Turkish) book Islâm Ahlâkı (Islamic Morals). If it is difficult to wake up at midnight, order some of your servants to wake you up then. After getting up for a few nights, you will form it as a habit and will begin to wake up. He who wants to wake up for tahajjud and morning prayer should go to bed right after performing the night prayer, instead or being late for sleep by busying oneself with useless things. At the time of tahajjud, it is necessary to repent, to say istighfâr, to trust oneself to Allahu ta’âlâ, to entreat Him, to think of one’s sins, to remember one’s faults, defects, to fear by thinking of the torment in the next world; and to tremble with the thought of the bitter torments of Hell. One should beg for afw and maghfirat (forgiveness) very much. At that time and also at any time, it is necessary to say istighfâr (Astaghfirullah-al-’azîm-allazî lâ îlâha illâ huwa-l-hayy-al-qayyûma wa atûbu ilayh) a hundred times and to think of its meaning. [‘’Azîm’ means one whose person and attributes are perfect. ‘Kabîr’ means one whose person is perfect. ‘Jalîl’ means one whose attributes are perfect.] One should say it a hundred times after the afternoon prayer [after telling one’s tasbîhs and saying one’s prayers]. It may be said when one has an abdast (ablution) or when one does not have an abdast. It is declared in a hadîth: “Good news to those on whose pages there are many istighfârs on the Day of Last Judgement!” Muhammad Ma’sûm-i Fârûkî, in the eightieth letter of the second volume, states, “It has been proven by experimentation that reciting istighfârs is effective in getting rid of calamities and hardships. It has been reported in a hadîth-i sharîf that saying istighfâr causes every sort of adversity to be removed and one’s sustenance to increase.” During the time of duha, that is, at a certain time after sunrise, it is necessary to perform at least two rak’ats of namâz. The namâz of tahajjud or duhâ (forenoon) is of twelve rak’ats at most. [In supererogatory prayers of namâz, you should say salâm after two rak’ats at night and after four rak’ats during the day.]
After performing each fard namâz, you should try to recite the Âyat-ul-Kursî [see fn. 42 in article 31]. Our Prophet said, “Between Paradise and the person who recites the Âyat-ul-Kursî after fard namâz, there is no obstacle besides death.” After each of the five times of namâz every day, you should silently say the word tanzîh (Subhânallâh) thirty-three times, the word tahmîd (Alhamdulillâh) thirty-three times, the word takbîr (Allahu akbar) thirty-three times and a certain prayer (Lâ îlaha illallahu wahdahu lâ sharîka-lah, lahu-l-mulku wa lahu-l-hamdu yuhyî wa yumîtu wa huwa ’alâ kullî shay’in qadîr) once; all of them add up to a hundred. [See fn. 44 in article 31].
You should say “Subhânallâhi wa bi hamdihî” a hundred times every day and every night. There are many blessings in it. Also, it is necessary to say once every morning and once every evening the prayer, (Allâhumma mâ asbaha bî min ni’matin aw bi-ahadin min khalqika, fa minka wahdaka, lâ sharîka laka, fa laka-l-hamdu wa laka-sh-shukr) by substituting (mâ amsâ) for (mâ asbaha) in the evenings, which the Prophet has prescribed. Our Prophet declared: “He, who says this prayer during the day, would have fulfilled the thanks for that day. When he says it at night, he would have fulfilled the thanks for that night.” It is not necessary to have an ablution for saying it. You should say it every day and every night.
The third principle of Islâm is to give the zakât of one’s property. It is certainly necessary to give zakât. You should give zakât willingly to the persons whom the Sharî’at commands you to give it to.
Allahu ta’âlâ, who is the real owner of all blessings and possessions, commands the rich to give Muslims one-fortieth of their blessings He has given them and promises that as a recompense for this He will give them many blessings and many more rewards. [He declares: “Certainly I will increase the property of the zakât which has been given, and I will bless you with using it at useful occasions. As for the property of the zakât which has not been given, I will make you spend it unwillingly through nuisance or calamity; I will take it away from you and give it to your enemies, and you, seeing this case, will be burned and scorched about it.”] It will be such a great absurdity, obstinacy not to give such an insignificant amount [to any one of your Muslim brothers whom you want].
Not to do the commandments of Allahu ta’âlâ is caused by a sickness in the heart. A sickness in the heart means that it does not believe in the Sharî’at thoroughly. To be a Believer, it is not enough only to express the word Shahâdat (Ash hadu an lâ...). Munâfiqs (those who pretend to be Muslims though being disbelievers) also express it. The sign of the existence of îmân in the heart is to do the commands of the Sharî’at willingly. To give one gold coin to a poor Muslim with the intention of zakât is more blessed than giving a hundred thousand gold coins as alms because to give zakât is to obey the Sharî’at’s command. But those that are given without the intention of zakât are supererogatory worships. Supererogatory worships are of no value when compared to fard worships. They are not even like a drop of water compared to an ocean. The Devil, by deceiving Muslims, prevent them from performing their omitted salâts. Performing the supererogatory salâts, [supererogatory pilgrimage, and umra] are made to appear more beautiful. Also, by misrepresenting supererogatory deeds and actions as beautiful, he prevents them from giving zakât. [The promised great rewards for the sunnats and for the supererogatory are for those who do not owe fard deeds and who have paid their omitted fard worships. But those who still have omitted fard worships will not be given any rewards for any worships besides the fard ones.]
The fourth principle of Islâm is to fast every day in the holy month of Ramadân. We should be sure to fast every day in the blessed month of Ramadân. We should not miss this important fard for any reason. Our Prophet declared: “Fasting is a shield that protects the Believer against Hell.” If one cannot fast for some indispensable reasons, such as sickness, one should eat secretly and, immediately after the excuse is over, one should perform it. We are all His born servants. We are not independent or without an owner. We should live within the commandments and the restrictions of our owner so that we may be saved from Hell. Those who disobey the Sharî’at are obstinate born servants and perverse, disobedient agents; they must be punished.
The fifth principle of Islâm is the hajj [once in a life, to go to the city of Mecca and perform the duty of hajj]. The duty of hajj has certain requirements. All of them are written in fiqh books. It is declared in a hadîth-i-sherîf: “An accepted hajj does away with one’s past sins.”
He who wants to escape Hell should learn very well what is halâl and what is harâm and should earn from the halâl and abstain from the harâm. He should avoid the things which the bringer of the Sharî’at (Rasûlullah) has prohibited. He should not go beyond the limits of the Sharî’at. How long will this sleep of unawareness last? When will we become attentive? When the hour of one’s death comes, one will be awakened, and one’s eyes and ears will be opened. But repentance will be of no avail then. Nothing will be obtained, except being disgraced. Death is gradually approaching us all. The various torments of the next world are awaiting people. When man dies, the end of his world takes place. Let us wake up before death wakes us up and before it is too late! After learning the commandments and prohibitions of the Sharî’at, let us live these few days of life of ours compatibly with them. Let us save ourselves from the various torments of the next world! The interpretative meaning of the sixth âyat of Sura (chapter) Tahrim, is: