Ramadan's true essence: Embracing Islamic morality
One of the best proofs that Islam is a true religion is its vast tolerance. It would not surprise us if a religion or community spoke of love, mercy and morality toward its followers. However, Islam makes it a principle to treat all people with morality, without making any distinction between them. Moreover, when Islam does this, it does not aim to persuade or win people over in this way. On the contrary, it eliminates any form of dissimulation (concealing one’s intentions) by saying that a believer can earn the Pleasure of God in this manner. In Islamic morality, there is no room for dissimulation or hiding intentions. When morality serves any other purpose, it becomes not morality but hypocrisy.
There is a plaque in the renowned Sufi philosopher Rumi’s lodge, which begins with the verse, "Come, whoever you are." Although it is known that this famous poem is not from Rumi, there is no doubt that it is one of the best poems summarizing Islam's view of humanity and morality. To emphasize that this poem originates from Islam, we should ask: "If we had such a plaque, where else could we hang it? Could we find such a vast tolerance in the caste-dominated society of India? In Jewish temples, Christian communities, or other religions and philosophies, could we find a teaching that says 'before anything, you are human' and 'Come, whoever you are?'" Generally, with the principles of those inward-looking religions, we would not find such universality. But with Islam, there is no place where we could not hang such a plaque. If there is an opposing person or institution, it is because they have deviated from Islam’s universal morality.
Treat everyone as ‘Hızır’
Every person, at least once in their life, wants to encounter Hızır; there’s no need to ask why. In Islamic tradition, Hızır (also spelled Khidr) is a revered figure who is often associated with wisdom, guidance and the ability to bring aid in times of need. He is believed to be a righteous servant of God who possesses great knowledge and has the ability to appear and help people in mysterious ways. His presence is often seen as a symbol of divine mercy, support and miraculous intervention.
We love things that can change our lives instantly and effortlessly. If a book could change our life, or if meeting a person could ease our tasks, how wonderful would that be? We wish for our demands to be fulfilled immediately and with no effort! In the dreams of many Muslims, Hızır, who can change the course of events, has become a symbol of extraordinary change. Instead of searching for a Hızır, Islam gives us this principle: Treat everyone as Hızır!
In fact, Islam goes further than that. The person who gives charity knows that before it falls into the hands of the beggar, it first falls into the Hand of God. Both the hand that gives and the hand that receives charity are the “Hands of Rahman.” In a hadith, we know that God says to His servant: "I asked you for food, you did not give me; I asked for water, you did not give me; I fell ill, you did not visit me." The explanation of how this works is then given: visiting the sick is like visiting God, feeding the poor is like feeding God’s Will.
In a story from Rumi’s masterpiece "Masnavi," we hear more interesting words from a simple-minded person: A beggar who earns a living by playing the saz (a traditional Turkish musical instrument) begins singing for God: "O Allah! I wish you would come to me, so I could host you, serve you food, give you water, wash your clothes." Hearing this, Prophet Moses warns the shepherd, even scolding him a bit. Here, we find the conflict between imagination and reason.
While Prophet Moses represents the law and reason, the shepherd represents the childlike imagination of an ordinary person. Rumi leaves this conversation unresolved. The question arises: Will the shepherd continue speaking sincerely, or will he turn to abstract religiosity?
In the story, Prophet Moses is right, but still, we must find a way for the shepherd to maintain his sincerity. Religion shows us that solution, demonstrating how we can host God. God does not become a guest, does not eat, and does not drink. However, feeding and hosting His representative and guest, showing respect to them, is like showing respect and serving God. Every person on earth is God’s vicegerent. Respecting the vicegerent is respecting the one who appointed them. Treating everyone as Hızır means treating every human as a vicegerent of God. Respecting the vicegerent is respect for the One who appointed them.
By Ekrem Demırlı for DailySabah
