M. Es’ad Coşan / M. Es'ad Coşan (Rh.a) Külliyatından

A Solution to Anarchy, the Call to Faith *

Generally we pay attention to the development of our material existence, the regulation of our visible world, and neglect our spiritual existence, our psychological condition. We work with all our strength to become rich; we go on trips and holidays. But we fail to make the same effort to enrich our spirituality, the light of our inner world, the balance and order of our health. We even fail to pay attention to the most vital issues of our soul while we seek solutions for our financial problems and cures for our physical ailments. With the rapid flow of modern daily life, we try to suppress the fatigue of working with rest and entertainment and we do not get the chance to think about our spiritual needs.

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Prof. Dr. M. Es’ad Cosan (Rh.a)

However, even the material wealth and physical health of human beings depend a great extent on the spiritual balance, peace and tranquility of the soul. In fact, all success in the outer world is the result of strong spirituality.

Therefore, establishing a healthy, enlightened and peaceful inner world is the most important condition for being beneficial to both ourselves and our environment.

Internal balance, mental health, peace and happiness can only be achieved by faith, not by money or property as most people think. Proof of this is that there are many poor people who are happy and rich people who are unhappy. This is why Yunus said;

So many people are in a bad way because of poverty;

Some are wealthy, but their heart are never free of anxiety.1

Our inner world is enlightened by faith, and our soul gains health and vitality through faith. Believers establish good and friendly relations with their environment, try to be beneficial to society and have tolerance. The poet rightly stated that tolerance is the source of this saying;

Look favorably upon the rose water,

Fix a price and take it,

Tolerate the created,

On account of the Creator.

Faith generates love, believers see creation and events from a different perspective, they stand up against life's challenges stronger. A believer is aware of the order in the skies and the earth; are fascinated in the face of beauties. They observe the birds, flowers, streams, mountains with love and become exuberant; he says:

With the mountains and rocks

I call you out to you my Lord;

With the birds as day breaks

I call you out to you my Lord.

With the fish in the seas and the gazelle in deserts

Let me be a dervish and call out to you with "Ya Hu" my Lord2

He believes that worldly life is a test, that one day he will be questioned and therefore controls his duties and plans. He tries not to stray from justice, not to do injustice. He rushes to good and avoids offending those around him. He believes that;

I did not come to create problems

I am only her to love

The heart makes a good home for the friend

I came to build some hearts... 3

He associates love with Allah, strives to gain His consent and love, he follows the path to become acquainted with His beloved ones and the path to avoiding His enemies. Such a person recognizes the unique example of humanity that He sent; the beautiful faced, righteous, envoy of high morals; and follows him in his words and actions. He improves his religious knowledge and employs what he has learned. He stands against injustices, defends his country and his nation. If necessary, he is willing to enter the black earth, become a martyr as if he is entering a rose garden. He never neglects the order and wellbeing of the society, but rather he establishes and maintains it.

Pure faith makes a person a real human, or even a sultan. It directs society to the ideals and virtues of benefit. This is a matter of concern for both the individual and the society.

Therefore, we should value faith as a society and cultivate the seeds of faith, spirituality and feelings of love from childhood and develop this. Education on this path comes before knowledge, science, material arts and skills, and should be put first. Because knowledge and ability without belief becomes a tool for evil. In every place and every period, knowledge without faith has led to pride, arrogance or corruption. In these words, the poet signifies this delicate point;

High positions without hard work and knowledge

Are nothing but an impossible desire

All that is in the world is love

And knowledge is nothing but gossip.4

According to research, in the national education of modern advanced states, emphasis is placed on spirituality and it is stated that neglect on this issue creates unbalanced, problematic people that are inclined towards crime and anarchy.

Nobody should be concerned about the strengthening, the growth of religious people. This concern is a delusion spread by the external enemies who were previously under our rule for centuries. Our society will be saved and exalted by the sincere efforts of the truly patriotic, religious people. Our successful periods in history, the great people we have produced and praised, the Alparslans, the Fatihs, the Yunus’ and thousands of more great Islamic figures confirm this.

If individuals are deprived of sound, sincere faith, there is always something to replace this, it will be filled either by false beliefs or unpatriotic thought systems. The society is decayed by the attempts of corrupt tendencies such as arrogance, hatred, revenge, cruelty and injustice. A majority of the crises in this century occurred because the leaders of societies either failed to see this fact or failed to take the correct measures on time.

In which case, we, as individuals and as a society, should take measures to ensure mental health and inner peace.

Our supreme, pure religion based each of its commands on simple and practical solutions, therefore making it possible for everyone to perform these commands without difficulty, cleansing of the body with ablution and wudhu; closeness and regard for Allah every moment of the day with dhikr and prayers; social aid with zakat and sadaqa; the spirit of unity and solidarity with the jamaat; making Friday prayers and pilgrimage an obligation teaches patience, endurance, thought, emotions; the command of fasting enables us to understand the condition of the poor.

This is also the case for guidance and repentance, that is, returning to the true path. A number of practical opportunities have been prepared for this. The holy month of Ramadan is the most important of these opportunities.

Individuals and the Islamic society are reminded of this two months before, during the months of Rajab and Shaban, on occasions such as the nights of Ragaib, Miraj and Baraat they are encouraged to repent, worship and hold the optional fasts. Finally, this is followed by the splendid, radiant month of Ramadan. During this month is a night of excellence, Laylat al-Qadir or the night of power that is "better than a thousand months." The worship of fasting that beholds thousands of wisdoms, benefits and virtues will soften the hearts and adorn the individual with the purest emotions and bring them closer to Allah's pleasure. A change is apparent within the entire society; with worship, minarets, special nights, nasheeds and tarawihs. Amidst this collective spiritual festivity, there is no doubt that it is much easier to abandon negligence, idleness and abstain and be purified from evil than it is at other times.

Oh, my friend who has dived into the turmiol of the world, neglected the needs of his soul! The door of repentance is wide open, to return and revive these chances is in your hands. This Ramadan benefit from this opportunity; return to Allah, spirituality and true happiness.

Come, come, whoever you are. A wanderer, worshiper, lover of leaving. It doesn't matter. Ours is not a caravan of despair. come, even if you have broken your vows a thousand times. Come, yet again , come , come

If you drink this water my friend; you will never be thirsty again...

Something will happen; you cannot cry or remain silent! 5


* Lead Articles 4: The Ideal Path, Istanbul: Server Communication, 2016, p. 41-45.

1. See. The Divan of Yunus Emre, II, 460.

2. See. The Divan of Yunus Emre, IV, 240.<

3. The Divan of Yunus Emre, II, 245.

4. Karahan, Fuzuli, p. 300.

5. Arif Nihat Asya, All Works Poems: 1, p. 218.

Article “Anarşiye Çare, İmana Çağrı*” Prof. Dr. M. Es'ad Coşan (Rh.a.)