5. Inner depthHazrat Prophet (pbuh) has been on the summit in terms of inner depth. He was the best devotee among the devotees and the best worshipper among the worshippers. He feared Allah so much that his heart almost stopped. He was so sensitive that there were very few times when he did not have tears or he did not shiver; when he was active, he was like a sea; when he was not active, he was like an ocean.
Inner depth takes place through devotion and worshipping. The one who practiced them best was our Prophet (pbuh). The state of devotion means not to be delighted even if the whole world is given to you and not to feel sorry even if you lose the whole world. That state was at the highest point with the Messenger of Allah. He would not be delighted even as much as someone who found a grain of barley if he were given the whole world. He would not feel sorry even as much as someone who lost a grain of barley if he lost the whole world. He abandoned the world and the worldly things in his heart. However, that abandoning does not mean to abandon the world really because he showed us the most logical and best ways of making a profit.Our Prophet did not give any importance to the world. Once Hazrat Umar (may Allah be pleased with him) came to the presence of the Messenger of Allah. Our Prophet was on the mat that he had slept, and there was the impression of the math on his face. There was a piece of processed leather in one part of the room and a small bag with a few handfuls of barley in another part. They were all the things that were available in his room. Hazrat Umar was moved by what he saw and started to weep. When the Messenger of Allah asked him why he was crying, Umar (may Allah be pleased with him) said: "O Messenger of Allah! While the rulers and kings lie in their beds of feather, you (for whom the universe was created) are lying on a dry mat and the mat makes an impression on your face. What I have seen has made me cry.” Thereupon, the Messenger of Allah said to Umar: "O Umar! Do you not want it that the world will belong to them but the hereafter will belong to us?" (Bukhari, "Tafsir", 21) In another narration, our Prophet says: "What relation have I got with the world? I am like a traveler, a traveler who sits in the shade of a tree for a while and then goes on his journey." (Tirmidhi, "Zuhd", 44; İbn Majah, "Zuhd", 3)He came to this world with a duty. He brought breaths of revival to people in terms of feelings and thoughts. When his duty ended, he left the world. It is impossible to think that a person who was so disinterested in the world would tend to have some things in the world. He never showed a tendency towards the world and he never deviated from his path.... (Gülen 1997, 2:473-474)First, he practiced the things himself that he was going to tell his umma to do and served as an example to his umma in all of his attitudes. As a matter of fact, nobody could lead a life like he did. He was so disciplined and serious in his individual worship. His whole life seemed to be programmed based on worshipping. We should not think of worshipping as only prayers, fasting, etc. He fulfilled everything that he did with a consciousness of worshipping. (ibid, 2:478)The world wanted to push itself through his heart many times but he always rejected the world. (Ibn Hanbal, Musnad, 2:231) The servants of our century should take the Prophet as an example and reach inner depth, without forgetting the outer conquest along with the inner conquest.If the soul and the desires of man are left uncontrolled, his tendency to and interest in the world will increase. The world even becomes his ultimate aim and the purpose of his life. However, the following is stated in the Quran: "Short is the enjoyment of this world: the Hereafter is the best for those who do right: never will ye be dealt with unjustly in the very least!" (Nisa, 4/77) Then, a believer should try to reach inner depth and he should not ignore preparing for the hereafter. The happy people who are at spirit’s service will always head towards the pleasure of the Creator, humanity and virtue.6. ModestyThe modesty and humility of the Messenger of Allah shine like a star as a different dimension of his fatanah (wisdom) on the one hand and tabligh on the other hand. His modesty increased as he was known and accepted by everybody. It seemed as if modesty and humility were born again together with him. They continued by developing till he died. Once, the angel came and asked him: "Would you like to be a slave prophet or a king prophet?" Jibril (Gabriel) whispered to him: "Be humble towards your Lord!" The Messenger of Allah answered: "I would like to be a slave prophet who goes to bed hungry one day and begs his Lords and who goes to bed full another day and thanks his Lord..." (Haythami, Majmau'z-Zawaid, 9:19-20.) He always regarded himself as person like other people; he never made a distinction between himself and others. Once, he looked at the man who was shivering before him and said to him: "Brother! Do not shiver! I am the son of a woman who ate onions like you..." (Ibn Majah, "At'ima", 30)As Muslims, we should take our Prophet as an example. Worldly ranks and positions, goods and properties should not spoil man and should not make him forget himself. The quality of a responsibility given to a person does not transform him into another being. Therefore, man should always regard himself as a person like the other people.The modesty and humility of the Master of the Universe continued both when he entered Makkah as a victorious commander and when he was forced to leave Makkah. He bowed his head so much that the head that touched the sky was bowed as low as to touch the saddle...
A hadith reported by our mother, Hazrat Aisha, tells us the following: "The Messenger of Allah acted like an ordinary person at home. He mended his own clothes, repaired his own shoes and helped her wives in their housework." (Tirmidhi, "Shamail", 78) When he did those things, his name was mentioned in many places in the world; everybody talked about him and the religion he brought. He used time so efficiently that he could find time for chores despite his important responsibilities. He had the best form of all of the nice characters. Humility is not humiliation, and conceit is not dignity. The Master of the Universe (pbuh) states the following about humility and conceit: "Allah elevates the person who acts modestly for him one degree. Allah takes that person to the highest place of Firdaws Paradise. Allah lowers a person who shows conceit one degree. Allah lowers that person to the lowest degree of Hell." (Mundhiri, at-Targhib, 4:339)7. ReckoningThe highest person among those who always lead their lives in a constant feeling of reckoning and responsibility is the Master of the Universe. He knew what a heavy burden was slavery and with that consciousness, he always tried to make himself ready for the day of reckoning. He called his umma’s attention to the issue as follows:
"Bring yourself to account before you are taken to account." The great reckoning will definitely be very tough. We must prepare for that day. I want to present you a talk between our Prophet and Hazrat Aisha regarding the issue.

Once, the Master of the Universe (pbuh) went to Hazrat Aisha and saw her weeping; he asked her, “What makes you weep, O Aisha?” Hazrat Aisha says: "O Messenger of Allah! I thought about the Day of Judgment and the fear of that day made me weep. Will you remember your family on that day? The Messenger of Allah answered: "Oh Aisha! There are three places where nobody can remember others. They are when the Books of Deeds are delivered, when the deeds are weighed and when passing the Sirat Bridge." Then, everybody will wonder whether their books of deeds will be given from their right, left or back. When the deeds are weighed, they will wonder if their rewards or sins will outweigh and whether they will be able to pass the Sirat and attain Paradise and Jamalullah (the face of Allah); they will wonder if their feet will slip and they will fall down to the depths of Hell. Our Prophet (pbuh) calls the attention of his umma by addressing his own relatives about preparing for that fearful day as follows:O sons of Abdimanaf! Try to save your souls that are in the hand of Allah because I cannot do anything for you.The Messenger of Allah narrows the circle and continues to address his own tribe as follows:
O sons of Hashim! Try to save your souls that are in the hand of Allah because I cannot do anything for you, either.The Messenger of Allah narrows the circle some more and says the same things for his uncle Abbas, aunt Safiyya and daughter Fatima.We understand from those remarks that it is necessary to prepare for the hereafter before going there. Paradise and Jamalullah are gained in the world not in the hereafter. The following is a hadith of our Prophet "The world is the field of the hereafter." (Aliyyulkari, al-Masnu' 1:135; al-Ajluni, Kashful-khafa 1:1320) We will reap in the harvest of the hereafter whatever we sow in this world.
The Master of the two worlds, who had great difficulty under the burden of slavery said: "The Chapters Hud, al-Waqia and al-Mursalat made me old. He was ordered: " Therefore, stand firm (in the straight path) as thou art commanded." (Hud, 11/112). That firmness in the straight path was what God Almighty had prescribed for His messenger. He was asked to maintain that straight path...In the chapter al-Mursalat, it is stated that people are divided into groups for Paradise and Hell and that they bent double due to fear. ln chapter al-Waqia, those groups were displayed. What was narrated in those chapters terrified the Messenger of Allah and made him old... (Gülen 1997, 2:475)The companions of the prophet, who had so much difficulty due to the feelings of responsibility and reckoning, led a very meticulous life and serve as examples to us. Hazrat Abu Bakr continued to milk the sheep of his neighbor to earn his living even after he was elected as caliph. However, as a result of the insistence of Hazrat Umar and other companions, he decided to give up milking the sheep in order not to delay the work of the state and agreed to get a small salary. He left a small earthenware jar and a letter to be given to the caliph after his death. When they opened the jar, they found small coins and a note. The note read as follows: "The money you allocated for me remained on some days. I felt ashamed of Allah to spend it because it was the money of the people.” Hazrat Umar started to weep when he saw it and said, "You left us a life which is impossible to lead."Hazrat Umar led a life to be taken as an example too. His life was accepted as a model even by non-Muslims. Mahatma Gandhi, the founder of India who lived centuries after him, addressed his nations as follows: "O my people. I promise you a just administration like the administration of Umar of Muslims." (Sırma, İ. Süreyya, İslâm Tarihi Ders Notları)
They led their lives with that consciousness and comprehension, enlightening our way. What we need to do is to follow that enlightened path as Muslims and to take over their inheritance. Mehmet Kazar Yeni Ümit Magazine