KNOWLEDGE OF ETHICS AND TEACHING OF MORALS IN ISLAM

Knowledge which informs us about the states and actions of spiritual heart (Qalb) and spirit
(Ruh) is called "Knowledge of Ethics." We are informed by scholars about the states and actions
of a person while he is alone in nine sections. In this book we will explain only six of these.
FIRST SECTION
In this section, habits as well as good and evil things will be explained. Habit (Huy) is a faculty
(Malaka) of the spiritual heart and spirit. They, through this faculty, perform actions
spontaneously without considering them consciously. Habits formed permanently are called
faculties, while, a temporary habit is called state (Hal). For example, laughing or being ashamed
are states (Hal). Generosity and bravery are faculties. When we refer to habits, it should be
understood that we mean faculties. Doing good deeds occasionally does not constitute a habit,
but doing them regularly does. If someone does good deeds frequently, he is considered as a
generous person, i.e. generousity is his habit. There is an exception to this rule. For example, if a
person does good deeds regularly by forcing his soul (Nafs), he is not considered a generous
person. If he does good deeds naturally or spontaneously, continually and loves it while doing it,
then he is a generous person.
Habit becomes a means for doing morally good or evil actions. Sometimes, it becomes a cause
for neither good nor evil actions. The first one is called virtue, good nature, or virtue (Fazilat).
Generosity, bravery and gentleness are good examples of this. The second one is called vice,
scandalous behavior, evil nature, or disagreeable habit, such as stinginess and cowardice. The
third one is neither virtue nor vice but is called arts and crafts, such as tailoring and farming. In
this book, we will explain the first and the second cases.
As we have noted at the end of the preface, the spiritual heart and the spirit have two powers.
The first one is the power of comprehension (Quwwat al-alima or mudrika). This is identified
as reason and knowledge (Aql, Nutq). They (Qalb and Ruh) understand things that can be
understood by reasoning via this power. The second is the power that causes things to happen -
causative power- (Quwwat al-amila). Each power has two aspects. The first aspect of the power
of comprehension, which is identified as reason, is called theoretical knowledge (Hikmat alnazari)
and the second aspect is called practical knowledge (Hikmat al-amali). The first aspect
of the causative power (Quwwat al-amila) is appetite (Shahwat), a force which desires
pleasurable and pleasant things. The second aspect of the causative power is self-assertion
(Ghadab), a force that repulses or gets rid of things it does not like. These four powers cause
various actions and works. If the actions and works are in accordance with reason and in the
correct proportion, not in excess or deficient, the habit which performs these actions is called
virtue (Fazilat). The habit which perform actions that are excessive or deficient is called vice
(Razalat). If theoretical knowledge is properly developed, that habit is called wisdom (Hikmat).
If the second power that is the practical knowledge is rightly developed, that habit is called
justice (Adl). If the spiritual heart’s and spirit's causative power appetite is properly developed,
that habit is called chastity or temperance. If self-assertion is properly developed, that habit is
called courage (Shajaat). These four habits are the essence of all good deeds. Justice cannot be
in excessive or deficient proportion but the other three can be in excessive or deficient
proportions. If they are, it is called vice. If theoretical knowledge is in excessive proportions, it is
called deceitfulness (Jarbaza). If it is in deficient proportions, it is called stupidity (Baladat). Aswe have stated earlier, justice cannot be in excessive or deficient proportions but could have the
opposite effect which is called tyranny (Zulm). The chastity which is in excessive proportions is
called debauchery (Fujur). If it is in deficient proportions, it is called laziness (Humud).
Excessive proportion of courage is called rashness (Tahawwur) while deficient proportion is
called cowardice (Jubn). All of the foregoing habits are explained in this manner in the book
Ihya-ul Ulum-ud-din, written by the famous Islamic scholar Imam Al-Ghazali, may Allahu ta’ala
be pleased with him. They are also explained in the book Hadikat-un-Nadiyye written by
Abdulgani Nabulusi, may Allahu ta’ala be pleased with him, [He passed away in 1143 Hijri,
1731 A.D. at Damascus.] This book, originally written in Arabic, was recently published by the
Waqf Ikhlas of Istanbul (Hakikat Kitabevi) in offset printing. According to some scholars,
having a right combination of chastity, wisdom, and bravery gives rise to justice.
A person who possesses a habit of deceitfulness (Jarbaza) utilizes his mind (part of his spirit) for
trickery, backbiting, and clowning. A person who possesses a habit of stupidity cannot
understand reality or differentiate between good and evil. A person who possesses a habit of
rashness (Tahawwur) puts himself into danger by trying to fight against a more powerful
enemy. A person who is a coward cannot practice patience, have steadiness, and therefore cannot
protect his rights. A person who has a habit of debauchery, commits actions that are disliked
(Makruh) in religion or forbidden (Haram) actions with respect to eating, drinking and
marriage and derives pleasures from ugly and despicable deeds. A person who has a habit of
laziness neglects the permissible pleasures and drives, thus resulting either in his own destruction
or extinction of his family tree.
The above mentioned four main habits (virtues) are the essence of all other virtues held by
human beings. Everyone boasts having these four main virtues. Even those who boast with their
ancestors’ nobility are referring to the fact that their ancestors had these four main virtuesSECOND SECTION
We will explain the subcategories of the four main habits in this section. The characters which
spring up from the four main habits are so numerous that it is almost impossible to name them,
let alone explain them. We will mention only some of the famous ones which are covered by
Islamic scholars who are specialists in the study of ethics.
Seven virtues spring up from the wisdom (Hikmat).
1- The first is intellect. It is a faculty, a habit (Malaka). Through the help of this, one derives
conclusions for unknowns from the similarities between the known and unknown subjects. One
can pool together the proofs and then reach a conclusion about the researched topic. Developing
this faculty requires one to study the subject matter which teaches how to arrive a conclusion for
unknown researched subject matter from the known subject matter, or one should solve problems
of mathematics and geometry.
Human beings possess varying degrees of intelligence. The highest degree of intelligence is
called genius. Intelligence is measured by tests. One of the famous psychiatrists of the twentieth
century, American Terman [Terman was still alive in 1380 Hijri, 1960 A.D. while this book was
being written.] says that historically the measurement of intelligence through tests was first
performed by Ottoman Turks. Ottoman armies were moving through Europe, conquering one
country after another. They were at the doorsteps of Vienna. They knew that if they captured
Vienna, it was easy to conquer the rest of Europe. The Ottomans were bringing Islamic
civilization to Europe. Lights of knowledge, learning, and ethics were chasing the darknesswhich was placed by Christianity, and were spreading vitality, humanity, peace, and happiness.
For centuries, Europeans were enslaved by dictators, capitalists, and clergy and became barbaric.
With the introduction of Islamic justice, knowledge, and ethics, Europeans were being liberated
and enjoying human rights. But, the dictators and especially the Christian clergy were putting
their last efforts against the Ottoman armies. One night, Great Britain’s chancellor in Istanbul
sent his historic letter to London. In his letter he wrote: Eureka!...Eureka!..! I have discovered the
reason of success of the Ottoman armies. I have found the way to stop the advancement of their
armies. He also wrote the following:
"Ottomans in conquered lands, without regard the nationality or religion, are testing the
intelligence of the chosen children and selecting those possessing high IQs and educating them at
schools {Madrasas} in accordance with the Islamic ethics. They are further selecting the
brightest among the students of schools {Madrasas} and educating them in the highest sciences
and arts of their times at the "ANDARUN" college, which is a special school at the residence of
the sultan. Military leaders are all graduates of this special school and all possess high
intelligence. Those bright and successful prime-ministers, Sokullus and Koprulus are educated in
this manner. The only way to stop the advancement of the Ottoman armies and to save the
Christianity is to corrupt and degenerate the quality of education at these special schools by
working secretly behind the scene." After this letter the British established a new Ministry of
State for the Colonial Department. The spies which were trained in this department and Christian
missionaries and freemasons concentrated their efforts to recruit some personnel by lies, deceit,
and promise of good life in the Ottoman State. They used their influences in high places so that
these recruits could be appointed to the high key government positions. Through these wretched
puppets they tried to abolish and remove some of the most critical and important courses like
sciences, ethics and advanced religious knowledge at these schools so that the graduates of these
schools would lack the necessary knowledge to manage the affairs of the government
successfully. They accomplished their purpose after the 1839 era. As a result, the Islamic state
was destroyed and the lights of happiness and peace radiated by Islam were extinguished.
2- Quick-wittedness (Surat al-Fahim): quickness in thinking and promptness in action in an
emergency, in response to a challenge in a conversation or debate. This faculty understands how
to respond to a required situation. When it hears something, it quickly grasps its opposite also.
Intelligence is related to thinking and scrutiny. It examines known matter minutely and derives
some unknown results from it. Quick wittedness refers to things other than thinking and scrutiny,
e.g., quickness of grasping relativity of things to the situation at hand.
3- Clariy of mind (Safa al-dhihn) : quick understanding and obtaining desired results.
4- Ease of learning (Suhulat al-Ta’allum) : irrelevant thoughts cannot stop him from attaining
his goal.
5- Observing limits (Husn al-Ta'akkul): staying within the bounds and limits while learning
necessary things ; not overdoing things. One does not leave out necessary things but does not
occupy himself with unnecessary things either and does not waste his time.
6- Retention (Tahaffuz): Not forgetting things. the spirit does not forget things it comprehends
and understands.
7- Recall (Tadhakkur): the ability of remembering things stored in memory whenever one
wants to recall them.ELEVEN VIRTUES THAT ARE THE OUTCOME OF COURAGE
1. Serious mindedness: one having a state of mind in which one is not elated by praise or insulted
by criticism. He holds rich and poor alike and does not differentiate between joy and sorrow.
One's work and effort are unshaken by a change in the environment or in difficult or fearful
circumstances.
2. Bravery (Najdat): having patience and endurance in frightening situations and difficult
circumstances and not complaining and not acting inappropriately in those situations.
3. Having zeal and endeavor (Having Himmat): one does not care about worldly ranks,
positions, promotions or demotions.
4. Perseverence (Thabat): putting up with difficulties on the way toward one's goal; resisting
destructive forces or agencies on the way to success.
5. Mildness (Hilm): the calmness of the spirit. It is being gentle and mild and avoiding anger.
6. Calmness (Sukun): having the necessary strength, perseverance and resistance during a war
while defending the country, the religion, and the nation against the enemy, and not becoming a
laughing stock of the enemy.
7. Being ingenious (Shahamat): strong desire to do good deeds and attain high ranks; also
strong desire to be remembered in good terms and persistent devotion for doing good deeds in
order to earn rewards (Thawabs).
8. Enduring troubles (Tahammul): working patiently to obtain good-nature and good deeds.
9. Humility (Tawazu): maintaining a non boastful attitude toward those who hold lower worldly
ranks than one's self. What one possesses is given to him by the Grace of Allahu ta’ala as a gift.
One does not have the means to obtain those. Those who have attained worldly ranks and
richness should show humbleness and by doing so earn rewards (Thawabs) for it. If one displays
humbleness in order to obtain worldly gains or to avoid worldly difficulty, it is called fawning
(Tabasbus). For example, a beggar's expression of humility is of this kind and it is a sin.
10. Sense of honour (Hamiyyat): not being slack in protecting and defending one’s nation,
religion and honor. Putting one’s all ability, strength and effort into this duty.
11. Compassion (Riqqat): not worrying about the problems that are caused by human beings.
One’s behavior and actions should not change because of the problems caused by other people.
One should not stop doing good deeds because people are causing problems or doing evil things
to him.
CHASTITY (IFFAT) BEGETS TWELVE CHARACTERS
1. Shame (Haya): the feeling of shame when one commits evil deeds.
2. Meekness (Rifq): the literal meaning of this word is pitying and helping others but its special
meaning in the knowledge of ethics is obedience to the rules of Islam.
3. Right guidance (Hidayat): striving to be a good-natured Muslim.
4. Being peacefull (Musalamat): when situation becomes heated during a debate and
disagreement breaks out, a Muslim with this character wants to be agreeable and does not want
to argue or be harsh.
5. Tranquility: having control over soul (Nafs): controlling the desires of the soul when appetite
overcomes him.
6. Fortitute (Sabr): one avoids prohibited actions (Harams) and base desires of the soul (Nafs).
Thus, one avoids actions which would result in disgrace. There are two types of patience. Thefirst is having patience against committing sin. Devil, evil friends, and one's own soul encourage
a human being to commit sin. Not listening them and being patient is very rewarding. The
patience which was meant in this context is of this kind. The second kind of patience is to remain
calm and not cry out when a disaster strikes. Most people understand this type of patience when
patience is mentioned. This type of patience is also rewarding. It is obligatory (Fard) to exercise
both types of patience.
7. Contentment (Qana'at): to be content with the minimum with respect to the necessities of life
(Nafaka) such as eating, drinking, dress and shelter and not asking for more. We do not mean
not accepting a given property. That is called (Taktir) and it is a vice. Neither wisdom nor Islam
likes it. Contentment is a good character or habit.
[The things that are necessary for survival, i.e., to avoid death or to protect one's organs from
being perished are called "Dharurat". Alternately, the things that are in excess of survival but
still necessary for sustenance and protecting the body from distress are called "Ihtiyaj". The
things that are beyond the "Ihtiyaj," i.e., things used for enjoyment or pleasure or for the
protection of one's honor and value are called ornament (Zinat). Using ornaments for
ostentation, being a show-off or to be superior to others is called boasting (Tafahur). It is
obligatory to work for obtaining the necessary amounts to meet the "Dharurat," and "Nafaka." It
is sunnat to work for obtaining the things that are in excess of "Nafaka" but still necessary, e.g.,
obtaining money to pay for the medicine or doctor fees. It is permissible (Jaiz) to obtain
ornaments (Zinat). Boasting is grave sin.]
8. Gravity (Waqar): it is to act with dignity, calmness and not to act with rashness while trying
to obtain necessities (Ihtiyaj) and other valuables. It means acting with dignity. It does not mean
acting so slowly as to miss opportunities or acting in such a way so that others will take away
one's benefits or opportunities.
9. Piety (Wara): it is to abstain from committing prohibited actions as well as abstaining from
the things that are doubtful, i.e. things that could be haram. It is also doing good deeds and other
actions which are helpful to others. It is acting with firmness so that one will not do defective,
incomplete and faulty actions.
10. Order (Intizam): it is to perform one's actions according to an order or discipline or method.
11. Freedom (Hurriyyat): it is to earn money by permissible means and to spend for good
causes. It is to observe everyone's rights. Freedom does not mean to do whatever one wish or
wants.
12. Munificence (Sakha): it is to drive pleasure while spending money for good causes. It is to
spend lovingly for the causes that are ordered by Islam. Munificence means to be generous. It is
one of the best one’s of the virtues. It was praised by the verses of Qur'an and by sayings of our
Prophet.

Second Part

SECOND PART OF THE BOOK
FIRST CHAPTER
The ethics of Islam is studied by dividing into three categories. However, in order to understand
these three, it is necessary to study the sub-branches of these categories. We will divide the
subject into an introduction and three categories and then explain only the first category in this
book.
PREFACE
One must desire to learn the knowledge of ethics. One cannot be forced to learn it. Every
optional (Ihtiyari) action can be achieved by learning two of its prerequisites. First, one should
understand the essence of the matter. Secondly, one should have a first-hand knowledge of what
will be gained by doing it. In addition, it is a widely accepted method by learned man that one
should learn the sub-branches of the subject in order to understand the main (basic) knowledge
easily. We will also follow this method and explain the three branches of the subject in the
preface. Furthermore, we will add two additional sections.
FIRST TOPIC: ethics of Islam will be divided into three categories,
1. The knowledge of ethics, (Ilm al-akhlaq) teaches us the actions of a person, whether they are
good or evil, while he is alone (and not thinking others.) When a person is alone, he regulates his
conduct according to his nature. For example, a person who has a gentle nature, who is generous
and who has a sense of shame has these qualities whether he is alone or he is in the presence of
others. The knowledge of ethics informs us these type of actions which do not change by being
alone or in the presence of others.
2. The second category of ethics examines a person’s behavioir towards his family members in
his home. This is called manners of family management (Tadbir al-manzil).
3. The third category of knowledge of ethics covers duties and behavioir of a person and how he
could be useful to everyone in society. This is called social manners (Siyasat al-madina). It is
written in Akhlaq an-nasiri by Nasiruddin-i Muhammad Tusi that when a human being does
something, whether it is good or evil, it is for a reason. This reason is either due to his nature or
to his obedience to laws and orders. The things he do due to his nature are the things he do
according to his intellect, thought and experience. This type of things do not change by time or
the influence of society. When the reason is due to his obedience to laws and orders, his actions
can change in time because laws change with time. Sometimes, these laws are established by thecollective consciousness of a community or a society. They are called customs (Rusum). Other
times, these laws are established by a famed scholar or by an experienced, authoritarian person
such as prophets, friends (Saints) of Allahu ta’ala, kings and dictators. The laws sent by Allahu
ta’ala and taught by prophets, friends of Allahu ta’ala and scholars are three kinds. The first kind
is the law that must be obeyed by every person individually; they are called laws (Ahkam) or
worships (Ibadats). The second kind are the laws that must be obeyed mutually by the members
of a society. They are marriage laws (Munakahat) and business laws (Muamalat). The third
kind are the laws that involve countries and societies. They are called matters which pertain to
laws and politics (Hudud). All of the three kinds of laws are called "Knowledge of Fiqh." The
"Knowledge of Fiqh" and the laws which make up this knowledge can change from one country
to another, from one nation to another, and from one time to another but they can only be
changed through the information given by Allahu ta’ala. The religious laws (Shari’ats) that were
canceled or changed were this kind. For example, during the time of Adam, peace be upon him,
multiplication of the human race was a necessity; so it was permissible for a man to marry his
sister; but when the human race multiplied, it was no longer a necessity. Consequently, this
permission was canceled and it became forbidden (Haram).
SECOND TOPIC: in this section we will explain the usefulness and application of the
knowledge of ethics.
When a person studies his environment, such as the earth and the skies, or contemplates the
balance and order in the universe, that is, how billions of stars in space continue to move in their
orbits without colliding with each other for centuries, or how the construction, movement and
amount of atmospheric pressure, temperature, air and water are delicately balanced to allow life
to flourish on earth, or when he observes the delicate order in the construction of human beings,
animals, plants, inanimate objects, atoms, cells or, in short, the numerous creatures which are
studied in the science courses taught in high schools and universities, he will feel compelled to
believe in the existence of an all-powerful and all-knowledgeable creator, who creates all the
orderly systems and creatures. A person with intelligence will understand and appreciate this
great, delicate balance and order in the universe and will readily believe in the existence of
Allahu ta’ala and become Muslim. When a philosophy professor from Switzerland who
converted to Islam in 1966 was asked by a newsman about his conversion, he replied: "By
studying Islamic books I understood the true (Haqq) way and the greatness of Islamic scholars. If
Islamic religion would be exposed in a correct manner, everyone in the entire world who has
intelligence would accept it by lovingly and willingly."
When a person becomes Muslim by studying nature and himself and then studies the books
written by Islaimic scholars and learns the life story and beautiful moral conduct of Muhammad,
peace be upon him, his belief will strengthen. Furthermore, by studying the knowledge of ethics
he will understand good and ill temperaments, useful and harmful matters. By doing good deeds,
he will become a mature and valuable human being in the world. His worldly affairs will be
orderly and they will materialize easily. He will live in comfort and peace. Everyone will love
him. Allahu ta’ala will be content with him here. Also, He will treat him compassionately and
give him many rewards in the hereafter. We would again like to emphasize that a person needs
two things in order to attain happiness. The first of these two is that one should possess the
correct knowledge and belief which can be acquired through learning scientific knowledge and
reading the life story and moral conduct of Muhammad, peace be upon him. The second one is
that one should be a gentle-natured human being with good behavior. These things can be
acquired by learning the knowledge of "Fiqh" and "Ethics" and by practicing them. Whoeveracquires these two things will attain the consent and love of Allahu ta’ala because Allahu ta’ala
knows everything with His infinite knowledge. He gave much knowledge to angels and prophets.
The angels and prophets do not possess anything shameful, faulty or ugly. In contrast, human
beings have very little knowledge and their beliefs are either smeared with corrupt habits or
stained by ill conduct. For this reason, human beings are very distant from Allahu ta’ala, angels
and prophets. They are deprived of honor of joining their presence. If a human being does not
attain the real belief by avoiding studying scientific knowledge and observing nature; and if he
does not strengthen his belief by knowing Muhammad, peace be upon him, in the properly
prescribed manner, he will be the one who stays in infinite wickedness and distress. Alternately,
if he obtains the real belief and refuses to follow his soul (Nafs), and follows the orders of
Allahu ta’ala by abstaining from prohibitions set by Him, he will not be deprived of receiving the
mercy and forgiveness of Allahu ta’ala. He will not be deprived from attaining happiness. He
will be punished only for his wrong doings; he will burn in hell and it will be difficult for him to
receive the mercy of Allahu ta’ala. Eventually, because of his belief he will obtain the mercy of
Allahu ta’ala. Hell fire will cleanse the dirt of his evil deeds and will purify him so that he will
be suitable to enter heaven.
It is apparent that the most important of all the blessings and comforts is to possess perfect belief.
Everyone should strive to cleanse his heart from wrong beliefs and doubts. If one obtains the
correct belief and has a good character and does good deeds, one will resemble supreme spirits
such as Prophets, friends (Saints) of Allahu ta’ala, and angels. He will get close to them and be
attracted by them toward higher ranks in a manner similar to the law of gravitational force. They
will attract him towards higher highs similar to a small pin’s attraction by a high electromagnetic
force generated by a huge electromagnet or a small pin’s attraction by a huge magnet as big as a
mountain. Then, one will pass the "Sirat-Bridge" with lightening-speed and will be one of those
who are comforted eternally in the Gardens of Paradise with blessings which are appropriate for
his spiritual heart and spirit.
Couplet :
Scholars who practice what they know, will not suffer grievous punishment,
Attain the blessings of Jannat, that is the supreme success!
The knowledge of ethics is the knowledge of cleanliness of spiritual heart (Qalb) and spirit
(Ruh). It is similar to the knowledge of medicine’s being the science of preventive health for the
body. Vices are diseases of the spiritual heart and spirit. Evil deeds are symptoms and signs of
these diseases. The knowledge of ethics is a much honored, valuable and necessary knowledge.
Evil qualities of the spiritual heart and spirit can only be cleansed with this knowledge. The
health and strengthening of the spiritual heart and spirit could only be possible through this
knowledge. Also, strong spiritual hearts and spirits will become good-natured ones through the
help of the knowledge of ethics. The good and pure hearts and spirits will also improve their
purity and maintain this state with the help of this knowledge.
[Spiritual heart and spirit are two different things although they look very much alike. In this
book, when the spirit is mentioned alone it should be understood that we mean both of them.]
Does one's character change? Is it possible for a human being to give up his character and
acquire another one? There are several differing opinions but they can mainly be categorized into
three groups:
1. The character (Habits) never changes because it is an entity a human being is not capable of
changing.2. Character is of two kinds: the first one is created at birth and cannot be changed "innate,
inherent with the self." The second one is acquired later through repetition and is "habit." This
acquired character can be altered or changed.
3. The whole character (Habits) is acquired after birth and can be changed by external influences.
The majority of Islamic scholars accept the third notion. Divine laws (Shari’ats) which prophets
brought prove that this third notion is correct. The student-training methods instituted by
religious scholars and Sufi masters function under the light of the third notion.
According to which suitable nature human beings come into this world? This is also an
unresolved question up to now. The opinion of the majority of scholars is that human beings are
born suitable for goodness and to make progress. Later, evil desires of the soul, not learning
good morals and associating with evil friends forms evil character. Rasulullah, peace be upon
him, said, "Everybody was born suitable to accept Islam. Later, their mothers and fathers
make them Christian, Jews or disbelievers."
Couplet:
You are corrupting yourself with your own hand
Whereas, the Creator created you beautifully.
According to some scholars, the spirit of human being came to this world as an impure entity.
The spirit itself was clean but when it was united with the body, it became corrupt due to the
necessities of the body. However, those whom Allahu ta’ala chooses to save and decrees
goodness will not remain impure as they were born but will return to goodness.
Some other scholars said that the spirit is neither good nor evil from birth. It is in a neutral state.
It could turn either way. A person who learns goodness will attain happiness and maturity. They
said that a person who associates with evil people and learns vices and ugly things will be a
wretched and evil person.
Galen, a Greek physician and writer of medicine and philosophy, 130-200 A.D., said, "The
spirits of human beings are of three types. The first are the ones which were created good; the
second are the ones which were created evil; and the third is neither of the first two types but
afterwards can be either one of them. There are very few people who have a good nature, but
there are more people who have evil qualities from birth and who want to do evil things
constantly. The number of persons who can become evil when associated with evil ones, and
who can become good when associated with good ones are somewhere in between the first two
types." According to this, the nature of some people can be changed, while the nature of many
people cannot be changed. [Since the Greek philosophers were not aware of the spiritual heart,
they only mentioned the spirit. Most of those Muslim authors who have written books about
ethics followed them in that respect.]
According to the majority of scholars, everyone's nature can change. No one's nature will stay
the way it was created. If natures would’t change, the religions communicated by prophets would
be futile and unnecessary. The training and punishment methods established unanimously by the
scholars would be absurd. All scholars taught knowledge and manners to their children and it has
always been known that education and training provided useful results. For these reasons, it is
obvious as the shining sun that the nature of human beings changes. However, some habits are
established very intensely and became a quality of the spirit. Changing and annihilating these
type of habits would be very difficult. They mostly exist in ignorant and mean people. Changing
these habits requires undertaking intensive "Riyazat" and "Mujahadat". One's struggle with
himself in order not to fulfill the evil desires of his soul is called "Riyazat". "Mujahadat" is doing
things one's soul do not like. Ignorant people do not practice "Riyazat" and "Mujahadat",thinking that one's nature will never change. They do not cleanse their vices. If we accept their
argument and let everybody follow desires (Hawa) of their souls and do not punish the guilty,
humanity will be pushed toward immorality. For this reason, Allahu ta’ala through pity for His
human creatures sent prophets to train the people and teach them good and evil natures. He chose
His beloved Muhammad, peace be upon him, as the greatest among all the teachers. He changed
all the previous divine laws with his divine law (Shari’at, religion), i.e., "Shari’at al-
Muhammad." His religion became the final religion. Thus, his shining religion included all of
the goodness and methods of training. Those who have wisdom and can distinguish good from
evil should read the books of ethics which are derived from this religion and learn it. They
should plan their business accordingly so that they may reach comfort, peace of mind, happiness
and salvation of this and the next worlds and contribute to the order of family and social life.
This is the most important duty of a human being. Everyone should read and learn this book,
which we named Ethics of Islam attentively because, with the help of Allahu ta’ala, we have
gathered the information which pertains to the aforementioned topics.
THIRD TOPIC: we had divided "Ethics of Islam" into three parts. In order to understand them
clearly, we will explain supplementary information. Every knowledge and science has many
branches. Sometimes all the branches unite on some points. At these points, all the branches of
that science become one. This one point is the subject of that science. For example, the science
of medicine has many branches but every branch unites at the study of illnesses and health of the
body and this is the subject of medicine. In order to learn a science easily, first, we must
understand its subject. The subject of the knowledge of ethics is the human spirit. It teaches how
to cleanse the evil qualities of the spirit and how to fill it with virtues. First, we should learn
about the spirit and then the evil and virtues. Imam ash-Shafi’i said the following couplet:
I learned vices, not to become an evil one,
Who does not know what is vice, will fall into it, know for sure!
We will explain the knowledge in three steps in order to recognize the heart and spirit as much as
possible and explain its apparent and hidden forces, as well as the things that cause its happiness
and destruction.
FIRST STEP: WHAT IS SPIRITUAL HEART (Qalb) AND SPIRIT (Ruh)? These two entities
are named "Nafs al-natiqa" or in short soul (Nafs) by the Greek philosophers and their
imitators. [But Imam ar-Rabbani, may Allahu ta’ala be pleased with him, who was a great
scholar and a specialist in the knowledge of "Tasawwuf" and ethics, said that soul, spirit and
spiritual heart were different entities.] In the 85th verse of the chapter of "Isra" of the Qur'an
Allahu ta’ala says, "They ask you about the spirit 'Ruh.' Answer them by saying that the
spirit 'Ruh' is an entity among the other beings that my Lord has created." This verse
prohibits revealing information about the spirit. For this reason, the majority of the Guides
(Masters, Shaikhs) of the Sufi Paths known as "Tariqat al-aliyya" (a specialized Sufi group) and
scholars of Islam abstained from talking about the spirit. It is understood from the Qur'an that
discussion is prohibited about the essence of the spirit but discussion is not prohibited about its
special forces and peculiarities. Majority of scholars informed their students and those who
inquired about the spiritual heart and spirit that the spiritual heart and spirit are not matter
(substance) but rather they are "Jawhar al-Basit" (will be explained later). It is the spiritual
heart and spirit which understand the information grasped by the intellect, receive the sensations
coming from the sense organs to the brain and govern all the forces and the movements of the
body. The great leaders of the Sufi paths and the scholars of "knowledge of faith" told us about
the spiritual heart and spirit in the above-mentioned manner. [Those who wish to obtain detailedinformation about the spiritual heart and spirit should read the books Awarif al-ma'arif and
Maktubat. Awarif al-Ma'arif was written by Shaikh Shihabuddin Umar Shuhrawardi, may Allahu
ta’ala be pleased with him. He was a scholar who followed the "Shafi'i" school of thought
(Madhhab). He was born 539 Hijri Qamari, [1145 A.D.] and died 632 Hijri, [1234 A.D.] in
Baghdad. He received spiritual enlightenment from Shaikh Abdulqadir al-Geilani, may Allahu
ta’ala be well pleased with him The book Maktubat was written by Imam ar-Rabbani, may
Allahu ta’ala be well pleased with him. He was born 971 Hijri Qamari [1563 A.D.] in
Sarhand/India and died at his birth place in 1034 Hijri, [1624 A.D.] Abdulqadir al-Geilani, may
Allahu ta’ala be well please with him, passed away 561 Hijri Qamari at Baghdad.]
We will now expand and explain the above-mentioned description of the spiritual heart and spirit
in six sections.
1. SPIRITUAL HEART AND SPIRIT EXIST: the existence of the spirit is obvious. There is
no need for proving something obvious. The most obvious and evident thing for a human being
is his existence. A human being does not forget himself for a fraction of a second. Spirit never
forgets itself even while it is sleeping or drunk. There is no reason for trying to prove that
whether or not a human being recognizes his own existence. But it is permissible to prove
whether the spirit is material or not, or whether it exists by itself or along with something else
and some other special attributes similar to these. Many of them are obvious but reviewing them
at this point would be beneficial. Thus we will write them in five steps.
2. SPIRITUAL HEART AND SPIRIT ARE SUBSTANCE: this means they exist. Ruh is
called as "Djan" in the Persian. When an animal dies, we say its "Djan" departed from it. It
means its spirit separated from its body. Every created being is either substance (Jawhar) or
attribute (Araz). If something is substance, it does not need anyone else's help for its existence. It
stays in existence by itself. If something is an attribute (Sifat, Araz), it can’t stay in existence by
itself. It would need the help of something else for its existence. Matter and objects are
substances. Their colors, smell and shapes are their attributes. Color exists in an object. If there is
no object, the color cannot exist. There are two types of substance. The first one is non matter
being (Mujarrat). It does not have weight, shape or color and it doesn’t affect the sense organs.
The second one is matter. The non matter substance cannot be perceived through sense organs
and cannot be divided. Intellect (Aql) and spirit are examples of this group. In contrast to this,
matter that is the second type of substance can be perceived through sense organs and can be
divided. When matter takes a certain shape, it is called an object (Jism). It has been proven by
many different ways that spirit is a non matter substance. The simplest way of proving is the
following: attributes exist in a substance. Substance possesses the attribute. Everything which is
sensed or thought is carried out by spirit. Therefore, spiritual heart and spirit are substance. They
are not attributes. Some people reject this type of proving by saying that sometimes an attribute
can exist with an attribute such as velocity which is an attribute exists with motion which is also
an attribute.
3. SPIRITUAL HEART AND SPIRIT ARE SIMPLE:something which cannot be divided
into parts is called simple. The opposite of simple is composite or compound. According to this
definition, the elements in chemistry which are called simple are really compounds because they
can be divided into their atoms or into their molecules. The matter of spirit's being simple can be
logically understood in the following manner. Spirit can understand something which is simple.
If spiritual heart and spirit were compounds and could be divided into parts, something which is
simple could not stay with it. If spirit could be divided, the simple thing which stays with itshould be divided. But the thing which is simple cannot be divided, therefore the spirit cannot be
compound or composite. Thus, it is simple.
4. SPIRITUAL HEART AND SPIRIT ARE NOT OBJECTS: a substance which has
dimensions such as height, depth and length is an object. It is also defined as matter which has
shape or form. The thing which exits through objects (Jisms) are

40- NOT PERFORMING REPENTANCE ( T A W B A )

Repentance (Tawba) is the sorry feeling after committing a forbidden action and then having the
fear of Allahu ta’ala and having a strong resolution (Azm) not to do it again. One's repentance
due to the fear that he might be punished by worldly disasters would not be repentance. While
one is committing several different types of sins, one's repentance for some types of sins would
be valid (Sahih) while one insists committing some other types of sins. After repentance, one's
repeating the same sin again and then repenting again would be valid. Repeating this chain of
repenting, committing the sin again, repenting again several times would be valid. Forgiveness of
a grave sin certainly requires repentance. Five daily "salat" prayers, Friday "salat" prayer, fasting
during the month of Ramadan, going for pilgrimage (Hajj), making repentance, avoiding
committing grave sins and all similar worships would be a reason for the forgiveness of small
sins. Repentance for disbelief and other types of sins, when done according to their conditions,
would surely be accepted. A pilgrimage carried out by sincerity and by observing all of its
conditions is called "Hajj al-Mabrur". "Hajj al-Mabrur" causes all types of sin to be forgiven
except the sin earned due not performing the obligatory duties on their prescribed times and sins
earned due violating others' rights. In order for these two types of sins to be forgiven, one has to
carry out those omitted obligatory duties and one has to compensate the right owners for their
violated rights. "Hajj al-Mabrur" does not cause forgiveness of the sins earned due not
performing the obligatory (Fard) duties but, it causes forgiveness of the sins earned by not doing
the obligatory duties on their prescribed times. After the pilgrimage, if he does not immediately
start to perform the omitted obligatory duties, the sin of postponing the obligatory duties will
start again and as time passes it will increase many folds. Postponing is a grave sin. Everybody
should understand this point clearly. The hadith, "The sins of a person who performs "Hajj al-
Mabrur" will be forgiven. He will be like a newly borned," points out that the sins other than
the sin earned due not performing the obligatory duties and sins earned due violating others’
rights will be forgiven. We are also informed that the prayers done by Rasulullah, peace be upon
him, on the night of "Arifa" and at the place of "Muzdalifah" for the forgiveness of the sin of the
pilgrims are of this kind. There are also some scholars who stated that the sins earned due not
performing the obligatory duties and sins earned by violating others’ rights are also included in
the forgiveness. Their statements are for those who make the repentance but who are physically
unable to carry out those "Fards" or unable to compensate the violated rights of others. The114th verse of "Hud" chapter of Qur'an states, "Good deeds 'Hasanat' will annihilate sins."
Scholars interpreted this verse as when the unperformed obligatory duties are performed then the
sin will be forgiven. When one hears that someone has backbitten him, if he becomes sad
because of what has been sad then this will be an additional grave sin for the backbiter. The good
deed (Hasanat) which will cause forgiveness of that grave sin is to get the forgiveness of the
backbitten person.
Repenting as soon as comitting a sin is obligatory. Postponing the repentance for that sin is a
grave sin. Repentance for the postponement is also necessary. The sin earned by not doing the
obligatory duties will only be forgiven when the respective obligatory duty is carried out. For all
kinds of sins, repenting through spiritual heart, repenting by tongue and compensating through
the body is necessary. Saying "Subhanallah-il-azim wa bi-hamdihi" hundred times, giving
alms and fasting for one day is very beneficial.
Thirty first verse of the "Nur" chapter of the Qur'an states, "Oh believers! Turn (repent)
towards Allah." Eighth verse of the "Tahrim" chapter of the Qur’an states, "Do perform
'tawba al-nasuh' to Allah." The word "nasuh" in this verse was interpreted twenty-three
different ways. The most famous interpretation is having the sorry feeling and saying the
repentance through tongue and deciding strongly not to do it again. 222th verse of the "Baqara"
chapter of the Qur’an states, "Allah loves those who do repentance 'Tawba'."
Following hadith states, "The best of you is the one who do repentance 'Tawba' immediately
after committing a sin." The biggest sins are disbelief, hypocrisy, and losing one's faith or
apostasy (Irtidad).
[A person who did not become or refuses to become a Muslim is called a disbeliever (Kafir). The
disbeliever who pretend to be Muslim in order to deceive Muslims is called hypocrite (Munafiq)
and (Zindiq). A person who becomes a disbeliever while he was a Muslim is said to be
committed apostasy (Irtidad). A person who commits apostasy is called an apostate (Murtad).
If these three categories of persons believe from their hearts sincerely, certainly they will become
Muslims.
The following is written in the section of disasters of the tongue in the books Barika and Hadika
and in the Majma'ul-anhur: a man or woman Muslim will lose his or her belief and will become
an apostate if he or she willingly says a word or does a deed, even without thinking the meaning
of it, without being coerced to say it or to do it, e.g., just to make a joke, while he or she knows
that saying or doing it will cause disbelief according to the unanimity of scholars. This is called
disbelief due stubbornness (Kufr-i inadi). If he or she willingly says a word or does a deed
without being coerced and without knowing that doing or saying will cause disbelief, he or she
still becomes an apostate. This is called disbelief due to ignorance (Kufr-i Jahli). Because, it is
obligatory (Fard) for every Muslim to learn those things that he or she must know. Not knowing
is not an excuse and it is a grave sin. Those who become an apostate (Murtad) due to "Kufr-i
jahli" or "Kufr-i inadi" will lose their marriage contract (Nikah). He should first get a proxy
(Wakalat) from his wife and then he should renew the marriage contract (Tajdid an-nikah) by
either in the presence of two witnesses or in the mosque (Masjid) together with the congregation
(Jama’at). It is not necessary to make "Hulle" after more than two renewals (Tajdid an-nikah).
If he says the word which causes disbelief by mistake or by metaphoric language which can be
interpreted differently or by coercion then he will not become an apostate and it will not be
necessary to renew the marriage contract. If the word which is used by a person willingly
without any coercion is not decided by the unanimity of the scholars as a word which causes
disbelief then the person does not become an apostate. But, as a precautionary measure he shouldmake repentance and renew his marriage contract. We cannot think that those Muslims who go
to the mosques will ever become apostates through "Kufr-i jahli" or "Kufr-i inadi" (see above)
but we can only think that they may lose their belief due to this last described state. For this
reason, the "Imams" of the congregation (Jama’at) should direct the congregation to read the
following prayer in order to make repentance and to renew their marriage contract (Nikah):
"Allahuumma inni uridu an ujaddidal-imana wannikaha tajdidan bi-kawli la-ilaha illallah
Muhammmadun Rasulullah." By doing this, the commandment ordered in the hadith, "By
saying la ilaha illallah renew your belief." will be carried out.
The belief which does not conform to the belief taught by the "Ahl as-sunnat scholars" is called
deviation ("Bidat" or "Dalalat") from the right path. The greatest sin after the disbelief is to
become performer of "Bidat" ("Ahl-i Bidat" or or man of "Bidat".) Among the "Ahl-i Bidat",
those who try to spread their "Bidat" among the Muslims will be committing many folds of sins.
The followings would be necessary to deal with these people: the government officials should
strike them with heavy punishments; the scholars should advise them through speeches or
through their writings; and the lay Muslims should avoid associating with them or reading their
books and magazines. One should be very alert in order not to be deceived by their lies, slanders
and provocative words. At present, the "la-madhhabiyyas", the followers of Mawdudi, Sayyid
Qutb, and ignorants who are called Tabligh al-Jama’at and finally those who surface under the
name of pseudo shaikhs and pseudo leaders of Sufi paths (Tariqats) are using all kinds of means
in order to spread their corrupt and deviated beliefs. They are preparing all kinds of
unimaginable and unthinkable tricks and traps in order to deceive Muslims and in order to smash
and destroy "Ahl as-sunnat" through their souls (Nafs) and through the help of the devil. They
continue their cold war against the "Ahl as-sunnat" by spending their properties and millions of
dollars. It is necessary for the youngsters to learn the religion of Islam and the right path (Haqq)
from the books of "Ahl as-sunnat scholars". Who does not learn will get caught and drawn in the
corruption floods of "Bidat" and "Dalalat" and will be lead to worldly and other-worldly
disasters. Leaders of the deviated (Bidat) groups are giving wrong and corrupt meanings to the
Qur'an. By using these unjustly given meanings they are asserting that they are proving their
deviated ideas through the verses of the Qur'an and hadith. Only those who know the truth
(Haqq) would be able to protect themselves from these people. It is almost impossible for those
who do not know the truth not to fall into the traps and whirlpool of deviation and corruption
(Dalalat). These people with corrupt belief will become disbelievers if their deviated beliefs do
not conform to the belief-knowledge which is clearly recited in the Qur'an and in the hadith and

39- BACKBITING ( G I B A T )

Telling shortcomings of a believer (Mumin) or a non-muslim citizen (Zimmi) to others in their
absence in order to make them look lowly or in order to put them down is backbiting Backbiting
(Gibat) is forbidden (Haram.) It will not be a forbidden action if the person, who listens to, does
not know the person being backbitten. If the person who has been backbitten would be sad when
he hears these, then it is backbiting. When a person is being talked about some shortcomings
with respect to his body, his family-tree, his ethics, his business-affairs, his speech, his religion,
his worldly-affairs, his clothing, his house, his animals and if that person becomes sad when he
hears that talk, then, the talk is backbiting. Doing it through hints or body-language or writing
would be forbidden just like if it was done through talk. When someone mentions a sin or
shortcoming of another Muslim in the presence of religious persons or memorizers (Hafizs) of
the Qur'an, and those who are present there say, "Oh, thanks to Allahu ta’ala! We are not like
that!", their expression would be the worst kind of backbiting. Also, while someone is being
mentioned, if the people there say, "Thanks to Allahu ta’ala, He did not make us unethical like
that person" in order to put that person down, that would be the worst kind of backbiting. It is
backbiting to say that such and such a person is a very good person but it would have been better
if he wouldn't have such and such shortcomings in his worships. The following was ordered inthe "Hujurat" chapter, 12th verse of the Qur'an, "Do not backbite each other!". Backbite is
talking behind each other in others’ absence. It has been said that backbiting someone is like
eating flesh of a dead human. In the following hadith Rasulullah, peace be upon him, said, "On
the day of Judgement, a person's reward-book will be opened. He will say, Oh my Lord!
While I was in the world I performed such and such worships but they are not recorded in
the page. He will be answered by the following: they are erased from your book and
written to the books of the persons whom you have backbitten," and "On the day of
Judgement, a person's good-deeds-book 'Hasanat' will be opened. He will see there the
worships he never performed. They will tell him that these are the rewards 'Thawabs' of
those who have backbitten you." Abu Hurayra, may Allahu ta’ala be well pleased with him,
related the following: we were sitting down with Rasulullah, peace be upon him. One of us got
up and left. Some of us said that he has left because he was disturbed. Rasulullah, peace be upon
him, said, "You made 'Gibat' of your friend. You have eaten his flesh." Aisha, may Allahu
ta’ala be well pleased with her, said the following: I said by Rasulullah, peace be upon him, that
such and such a woman was tall. He replied, "Spit out whatever is in your mouth!" I spat out.
A piece of meat came out of my mouth. Allahu ta’ala has power to manifest attributes and
specificities as material objects. Backbiting is telling something behind some religious brethren
or behind a non-muslim citizen such that upon hearing the spoken shortcomings, they will
become sad. Allahu ta’ala sent the following revelation to Moses, peace be upon him: "Those
who backbite and then repent for it will enter to the Paradise, last. Those who backbite and
do not repent for it, will go to hell first." One of the great friends of Allahu ta’ala, namely,
Ibrahim bin Athham, may Allahu ta’ala be pleased with him, was invited to a reception. While
they were around the food-table, someone mentioned that one of the invited persons was not
there. Someone else replied by saying that he is a slow person. Ibrahim bin Athham, may Allahu
ta’ala be pleased with him, said that his remark was backbiting and left the place. In the
following hadith, Rasulullah, peace be upon him, said, "If a shortcoming which is attributed
to someone exists in that person, that will be backbiting. If it doesn't exist in that person
then it will be slandering." Telling shortcomings with respect to religion would be backbiting.
For example, saying that he doesn't pray his "salats", or he drinks wine, or he steals, or he carries
words between persons constitutes backbiting. Telling worldly-shortcomings such as he is deaf
or squint-eyed is backbiting. If the religious shortcomings are communicated in order to make
him look evil then, that is backbiting. If it was said by thinking about his reformation or pity
then, it won’t be backbiting. Talking in generalities does not constitute backbiting. For example,
there are people in this town who don't pray, or there are communists in this town or there are
thieves would not be backbiting because a specific person was not intended.
Suppose, a person performs his daily prayers, fasts but also harms people by his actions. For
example, he beats others, steals or takes others’ properties by force (Gasb). Also, he harms
people by his talk. For example, swears, slanders, backbites, carry words from one to

38- INSISTENCE ON COMMITTING FORBIDDEN (HARAM) ACTIONS

Forming strong intention (Kasd) for committing a sin, then committing the sin for a little amount
will be insistence. Having "Kasd" will be through forming intention, through willing and through
deciding. If one decides and carries out the act then it will be insistence. If he steadily forms
intentions and steadily decides but never carries out the act then it will not be insistence. If he
continuously decides to do and commits the sin once and then repents and does not do it again
then it will not be insistence. If he does it one more time and then repents again still will not be
insistence. Doing many times during a day and repenting after each occurrence will not be
insistence. While one is repenting, one should feel sorry and discontinue sinning immediately as
well as intent not to do it again. Without doing these three conditions, just saying certain words
is no more than lying. Insisting on committing small sins is a grave sin. It is a greater sin than
committing a grave sin once. When he repents, the grave sin will also be forgiven. Considering
small sin as a small act is grave sin. Bragging about committing a small sin is grave sin. It would
also be grave sin if one presumes a person as a scholar (Alim) or pious (Salih) while that person
commits small sin. When one commits a small sin, one should be afraid of Allahu ta’ala and His
punishment. It is grave sin if one is not ashamed of Allahu ta’ala and does not think that He will
punish.

37- MAKING WRONG INTERPRETATION OF THE QUR'AN

"Tafsir" means informing and discovering. It is the process of informing and explaining. "Tawil"
means pulling back or escaping. "Tafsir " comes to mean giving a meaning. "Tawil" is selection
of one of the meaning among many meanings. It is not permissible (Jaiz) to make "Tafsir"
according to one's own opinion. "Tafsir" is performed according to the rules of transmission
("Riwayat" or "Nakl"). On the other hand, "Tawil" is done according to one's knowledge and
capabilities. In one hadith, Rasulullah, peace be upon him, said, "A person who interprets the
Qur'an according to his own opinion is in clear error even if he is right." It is not correct tosay such and such is the meaning of the speech (Kalam) of Allahu ta’ala without investigating
first whether that such and such is in any way commented by Rasulullah, peace be upon him, or
by his companions or that whether it conforms to the interpretations (Tafsirs) of the previous
scholars or to the methodology of the knowledge of interpretation, or without knowing the
Arabic language that was spoken at the time of Rasulullah, peace be upon him, i.e., the "Quraish"
dialect, or without thinking about reality (Haqiqat) and metaphoric (Majaz) aspects of it, or
without being able to differentiate whether it is general, personal, concise (Mujmal), or detailed
(Mufassal), and without investigating the reason of why that such and such verse (Ayat) was
revealed, or whether it is "Nasih" or "Mansuh." "Tafsir" means one's being able to understand
from the sayings of Allahu ta’ala what Allahu ta’ala meant with that saying. Even if one's
interpretation according to his own opinion is correct, since it is not derived by following the
proper methodology, it is a mistake. If one's interpretation according to his own opinion is not
correct then, it would cause disbelief. Similarly, transmitting hadiths without knowing whether
they are correct (Sahih) or corrupt, whether it be they are correct (Sahih) or not, would be a sin.
It is not permissible (Jaiz) for such a person to read hadiths. It is necessary to get a diploma
(Ijazat) from hadith scholars in order to make hadith-transmission from the hadith books. In one
hadith, Rasulullah, peace be upon him, said, "A person who invents a phrase and says that it
is hadith, will be punished in hell." It is permissible (Jaiz) for those who do not have diplomas
(Ijazat) from the interpretation (Tafsir) scholars to talk or write about verses of the Qur'an by
looking at the interpretation books written by interpretation scholars. The people who possess
above written conditions can make transmission (Nakl) of interpretation and hadith without
having a written diploma. It is not permissible (Jaiz) to receive money in order to give diplomas.
It is necessary (Wajib) to give the diploma to a person who demonstrates the necessary
qualifications. It is forbidden to give the diploma to those who do not possess the necessary
qualifications.
In the following hadiths Rasulullah, peace be upon him, said, "Those who give meaning to the
Qur'an without having the necessary qualifications will be punished in hell," and "Those
who say something as hadith without knowing it, will be punished in hell," and "Those who
give meaning to the Qur'an according to their own opinion will be punished in hell." The
corrupt persons (Ahl al-bidat) who recite or quote hadiths or verses of the Qur'an in order to
prove their corrupt paths are of this kind.
[Shiis, Wahhabis, followers of the Tablig al-Jamaat, Mawdudi, and Sayyid Qutb are of this kind.
Yusuf an-Nabhani, may Allahu ta’ala be pleased with him, expalins these corrupt tafsirs at length
in his book Shawahid-ul-hak. Those who assert that Qur'an has an inner meaning as well as a
literal meaning in order to give meanings according to their own opinions are also of the type

36- REJECTION OF EXCUSE

Rejecting an excuse shown by a Muslim is disliked (Makruh.) Rasulullah, peace be upon him,
said, "It is a sin not to accept an excuse shown by a Muslim." Accepting excuses and
forgiving shortcomings are attributes of Allahu ta’ala. Allahu ta’ala will be angry with and
punish a person who does not act as such. There are three ways of showing excuses. In the first
case, one may say, "Why did I do that thing?" or "I did that thing for this reason." In the second
case, one might say, "I shouldn't do that thing," or "I did it but I will not do it again." In the third
case, one might say, "I did not do that thing" in order to deny it. Saying "I did it but I will not do
it again." would be repentance. A believer will wait for an excuse to be shown in order to forgive
him. Hypocrites want others' shortcomings to be exposed. In the following hadiths, Rasulullah,
peace be upon him, said, "You should be chaste. Do not commit ugly things. Also, let your
wives be chaste." And "If you yourselves are chaste, your wives would also be chaste. If you
give gifts to your parents, your children will also give gifts to you. A person who does not
accept an excuse of another Muslim will not drink water from the Kawsar lake in the next
world 'Akhirat'." This hadith applies to the Muslim who does not know that his Muslim brother
committed an evil action and also he doesn't know that his excuse is a lie. Because, refusing his
excuse would amount to "Su-i zan." Accepting his excuse while knowing that he is lying comes
to mean forgiving him. Forgiving in such circumstance is not necessary (Wajib) but
"Mustahab."

35- GIVING IMPROPER-NAMES TO MUSLIMS

Giving improper-names to a Muslim or repeating improper-names given by others is not
permissible (Jaiz). In one hadith, Rasulullah, peace be upon him, said, "A person who has a
improper name should change it to a good name." For example, one should change the name
of "Asiya" to "Jamila." It is permissible (Jaiz) to give nice-names to Muslims. One should not
name his children with names which come to mean praising, e.g., Rashid or Amin. Names like
Muhyiddin or Nuruddin would be a lie and "Bidat." Calling sinners (Fasiks), ignorants, and
apostates with such names is "Makruh." These names include meaning of praise thus they cannot
even be used in a metaphoric sense. Some said that it is permissible to give these kind of name to
one's children so that it may bring good omens. It is permissible and useful to use these names
for those scholars who are famed as being "Salih" persons.
[Famous scholar Ibn al-Abidin, may Allahu ta’ala be pleased with him, in the fifth fascicle of his
book Radd-ul-Muhtar says that the best and most proper names for the Muslim children are
Abdullah, then Abdurrahman, then Muhammad, then Ahmad and then Ibrahim in that order of
priority. It is also permissible (Jaiz) to give names of Allahu ta’ala such as Ali, Rashid, Aziz.
But it is necessary to have respect while saying these names. A person who knowingly shows
disrespect while mentioning these names becomes a disbeliever. For example, saying
"Abdulkoydur" instead of Abdulkadir, or "Hasso" instead of Hasan, or "Ibo" instead of Ibrahim
would be degrading these names {Some of these slanted names has certain ill-meanings in

34- CURSING AT MUSLIMS

In the following hadiths Rasulullah, peace be upon him, said, "Do not make ill-prayer, i.e., do
not curse, for yourselves and for your children. Be content with the Decree of Allahu ta’ala.
Pray to Him so that He may increase His blessings for you." And "The ill-prayers of
parents about their children and an oppressed person's ill-prayer about the oppressor will
not be rejected." A person who prays that another Muslim should become a disbeliever
becomes a disbeliever himself. Desiring that an oppressing person should die as a disbeliever so
that he may suffer eternal punishment, would not cause disbelief. We are informed in the Qur'an
that Moses (Musa), peace be upon him, made such a prayer. Imam al-azam Abu Hanifa, may
Allahu ta’ala be pleased with him, said that desiring that someone should become a disbeliever
causes disbelief for the desiring person. It is forbidden to make ill-prayer for persons other than
oppressing persons. It is permissible (Jaiz) to make ill-prayers for an oppressing person as much
amount as equal to his oppression. The permissible amount should be commensurate with his
oppression. Not making ill-prayer, being patient and even forgiving the oppressing person is a
better act. It is not permissible to say "may Allahu ta’ala give you long life" to any disbeliever or
to a non-Muslim citizen of an Islamic state. It is permissible to make such a prayer with the
following intentions, e.g., in order for him to become Muslim or in order for him to pay his taxes
so that Muslims would become stronger. A person who gives greetings (Salam) to a disbeliever
in a revering manner becomes a disbeliever. Saying any word which would come to mean a
reverence to a disbeliever causes disbelief. For example, saying "My master" to a disbeliever
causes disbelief.

33- NOT THINKING PROFOUNDLY, NOT PONDERING

KEYWORDS:
Alam as-Sagir: the small world, i.e., the human being.
Alam al-Kabir: the big world, i.e., the universe.
A human being should think about his sins and repent for them and think about his worships and
thank for them. He should also ponder about extremely beautiful and delicate arts and systems
and their relationships to each other on his own body as well as on other creatures in order to
appreciate greatness of Allahu ta’ala. The totality of all creatures and other beings are called
world (Alam).
["Alam" consists of three parts, the world of bodies, the physical world or corporeal world
(Alam al-ajsad), the world of spirits (Alam al-arwah), and the world between the spiritual and
the physical worlds (Alam al-misal). "Alam al-misal" is not a world of existence. It is a world of
appearance. Every existent in other two worlds has an appearance in "Alam al-misal." The world
of spirits (Alam al-arwah) are the things outside of the ninth heaven (Arsh). They are not made
of material. They are also called the world of command (Alam al-amr). "Alam al-ajsad" is the
world of material. This is also called "world of creation" (Alam al-halq). This is also made of
two parts. Human being is called "Alam al-sagir." Everything other than the human being is
called "Alam al-Kabir." Everything which exists in the "Alam al-kabir" has also a representation
or likeness in human being (Alam al-sagir). Spiritual heart (Qalb) of human being is a door with
openings to the world of spirits. This door is closed and destroyed in the hearts of disbelievers.
For this reason, disbelievers are not aware of the world of spirits. The only possibility, the only
prescription in order for the spiritual heart to obtain life, in order for it to open its door to the
world of spirits is through believing and becoming a Muslim. A believer should strive hard in
order to enter from the door of spiritual heart and then make progress in the world of spirits
toward endless life. The comprehensive knowledge of Sufism (Tasawwuf), which is one of the
main eight branches of knowledge of Islam, teaches this kind of striving. The specialists of this
knowledge are called friends (Wali) of Allah and enlightener (Murshid). The most famous
among all "Murshids" is Imam ar-Rabbani Ahmad Faruqi, may Allahu ta’ala be well pleased
with him. He passed away in India at 1034 Hijri, 1624 A.D.
It is not possible for a sensible person, who studies in the medical and scientific universities to

32- HYPOCRISY ( N I F A K )

Hypocrisy (Nifak) is one's inside not being conforming to one's outside. When a person who has
disbelief in his heart says he is a believer with his speech, his action is religious-hypocrisy. If a
person who has the animosity in his heart shows friendship with his behavior, this would be a
worldly-hypocrisy. The worst kind of disbelief is the religious-hypocrisy. The leader of the
hypocrites of the city of Madina was Abdullah bin Salul. When they saw the victory of Muslims
at the Badr war, they professed themselves as Muslims. But they did not believe through their
hearts. Rasulullah, peace be upon him, said, "May Allahu ta’ala and His angels curse upon
those who speak friendship to Muslims but show the animosity through their behavior."
And "A hypocrite has three signs: he lies, he does not keep his promise, and he violates the
trust shown to him." A person of this type is a hypocrite even if he says he is Muslim and even
if he performs "salat" prayer.

31- OBSTINACY (INAD) and HAVING PRIDE (MUKABARA)

Obstinacy (Inad) and "Makabara" is one's rejection of the truth when one hears it. Abu Jahl and
Abu Talib were obstinate not to accept the prophethood of Rasulullah, peace be upon him. They
denied it. Obstinacy (Inad) is caused by hypocrisy, hatred (Hiqd), jealousy, or "Tama."
Rasulullah, peace be upon him, said, "The person who is not liked at all by Allahu ta’ala is
the one who is stubborn in accepting the truth." And "Believer 'Mumin' will be dignified
and soft." A dignified person would show the easy way in worldly affairs. He will be like a hard
rock regarding affairs pertaining to religion. A mountain may wear out by time but a believer's
religion will never wear out.

30- COMPRIMIZING (MUDAHANA ) AND MANAGING ( MUDARA )

Not stopping a person who is committing a forbidden action while one is powerful and strong
enough to stop him is compromising (mudahana) the religion. Not interfering with a person who
commits forbidden actions is either due to reverence toward him or due to reverence to persons
surrounding him or due to one's weakness of religious ties. It is necessary to stop a person who
commits forbidden (Haram) actions or disliked actions (Makruh) when there is no danger of
instigation, e.g., there is no possibility of harming one's religion or worldly interest or harming
others. Not stopping him or keeping quiet would be forbidden. Giving in from the religion,
(Doing "Mudahana"), shows that the person is showing consent toward the violation of the laws
of Allahu ta’ala. Mostly, keeping quiet is a virtue. But, when there is a need to distinguish
between right and wrong or good and evil, one should not keep quiet. When companions said,
"Oh Rasulallah! Ancient people were punished by earth quakes. They were buried under the
ground. But, there were pious (Salih) persons among them." Rasulullah, peace be upon him,
answered, "Yes, pious persons were also destroyed together. Because, they kept quiet while
others were rebelling against Allahu ta’ala and they did not get away from those sinners."
The following hadiths communicate, "Some of my followers 'Ummat' will rise from their
graves as monkeys or pigs. These are the persons who mix with those who rebel against
Allahu ta’ala and who eat and drink together with them." And, "When Allahu ta’ala gives
knowledge 'Ilm' to a scholar 'Alim', He receives promise from him as He did with
prophets." He (Alim) promises that he will not keep quiet when the situation requires him to
interfere with his knowledge. The following hadith and verse demonstrate that compromising the
religion, i.e., doing Mudahana is prohibited (Haram): "If one does not say the knowledge
given to him by Allahu ta’ala when the situation requires him to speak out, they will put a
collar made out of fire on his neck during the day of Qiyamat." And 36th verse of "Nisa"
chapter of the Qur’an, "If those who are given knowledge 'Ilm' and guidance 'Hidayat' hide
their knowledge from the human beings, may the curse of Allahu ta’ala and curse of those
who curse be upon them!" Opposite of compromising the religion is "Gayrat" and "Salabat."
The 54th verse of chapter "Maida" of the Qur’an is the following, "Those who make jihad for
the sake of Allah would not be afraid of ill talk of others." This verse informs us that it is
necessary for those who have religious "Gayrat" and "Salabat" to make jihad through their

29- I N S T I G A T I O N ( F I T N A )

KEYWORDS:
Amr al-maruf: ordering to do good actions, i.e., commanding others to obey Allah's
commandments.
Nahy al-anil al-munkar: commanding others that they should not violate Allah's
commandments.
Fitna: instigation.
Jihad: struggle, fight
Hubb-u-fillah: loving for the sake of Allahu ta’ala
Bugd-u-fillah: not loving for the sake of Allahu ta’ala.
Causing human beings to suffer distress and troubles or acting such a way to cause a military
junta takeover of the civilian government comes to mean causing instigation (Fitna). In one
hadith, Rasulullah, peace be upon him, said, "Fitna is sleeping. May Allahu ta’ala’s curse be
upon those who awaken it." Promoting rebellion against the laws of the land and against the
government is considered as raising instigation. Raising instigation is forbidden. It is a greater
sin than killing a man without proper justification. It is also forbidden to rebel against the cruel
and oppressive governments. If the oppressed people rebel against the government, helping them
is also forbidden. The harm of the rebellion is a greater sin than the harm and sin of the cruelty.
An Imam’s reading more than necessary amounts during the "salat" prayer and thus extending
the prayer is considered as raising fitna. If all the participants of the congregation consent to his
long reading then it would not be instigation but would be permissible. Preachers’ and men of
religious posts’ speaking or writing on subjects which are beyond the comprehension of their
audiences or readers is considered as raising instigation. We should speak to others in a level
they can understand. No one should order Muslims with the worships they cannot perform.
Instead, they should be advised to perform the worships which they can carry out even if that
advice depends on a weak proof of Jurisprudence (Fiqh). We should also be careful not to raise
fitna while doing Amr al-maruf. We are not ordered to put ourselves into danger in order to do
Amr al-maruf. We should neither cause instigation with respect to religion nor ever cause any
instigation with respect to worldly affairs (Dunya) by harming others. Doing Amr al-maruf
would be permissible in which the individual who performs the Amr al-maruf suffers worldly
losses. His actions would be fight (Jihad.) But if one cannot be patient with the results which
would be produced by doing Amr al-maruf, one should not do it. One should not depart fromone's house and should not see anyone during the time of fitna. If one is caught in fitna despite
all of the precautions, one should be patient with it.
Imam ar-Rabbani, may Allahu ta’ala be well pleased with him, says in the 68th letter of the
second volume of his Maktubat: Oh my dear son! I am writing over and over again to emphasize
that right now is a time for repentance for our sin and is a time for asking forgiveness from
Allahu ta’ala. During times like this when instigations are increasing, we should lock ourselves
into our homes and should not see anyone. Instigations increased so much so that it looks like
they will pour down like a rain to cover everywhere. In one hadith, Rasulullah, peace be upon
him, said, "instigations will spread everywhere before the time of Doomsday. The
oppression of the instigations will turn the daylight into the darkness of the night. At that
time, a person who leaves his home as a believer will return to his home in the evening as a
disbeliever. The one who returns to his home as a believer in the evening will get up in the
morning as a disbeliever. At that time, sitting is better than standing. The walking person is
better than the runner. Break your arrows, cut your bows and strike your sword to the
stones at that time. When someone comes to your home at that time, become like the good
one of the two sons of Adam." Upon hearing all of these, the companions, may Allahu ta’ala be
well pleased with them, asked Rasulullah, peace be upon him, as to how the Muslims of that time
should behave. In response he said, "Become like a furniture of your house!" In another
narration he said, "At such instigation times, do not depart from your homes!" [This hadith
exists in the hadith books Abu Dawud and Tirmuzi.] You probably heard that presently "Dar-ulharb"
disbelievers inflicting oppression (Zulm) and torture on Muslims in Islamic countries, e.g.,
Nagrakut cities. They made unprecedented insults to Muslims. These type of lowly and base
actions will increase during the time of the later era (Akhir zaman). [The translation from the
68th letter is finished here.]

28- ANIMOSITY TOWARD SCHOLARS

Teasing Islamic knowledge or Islamic scholars causes disbelief. Anyone who swears or speaks
ill of a scholar (Alim) would be a disbeliever (Kafir) and an apostate (Murtad). If he commits
sin (Fisk or Bidat), then it is necessary not to love him. But not loving him for worldly reasons
is a sin. Not loving pious persons (Salih) is similar to the case for the scholar. In the following
hadiths Rasulullah, peace be upon him, said, "Three things increase the taste of belief: loving
Allahu ta’ala and His prophet more than everything else; loving a Muslim for the sake of
Allahu ta’ala though he doesn't love you; and not loving enemies of Allahu ta’ala." And
"The most valuable worship is loving for the sake of Allahu ta’ala 'Hubb-i fillah' and not
loving for the sake of Allahu ta’ala 'Bugd-i fillah'." It is necessary to love more a believer
who performs more worships than a believer who performs less worship (Ibadat). It is necessary
not to love more the disbelievers who rebel more and who spread sinning (Fuhush) and
disbelief. Among the ones which are necessary not to love for the sake of Allahu ta’ala, the
man's own soul (Nafs) comes first. Loving means to be in their path and to be imitating their
ways. The sign of belief is loving for the sake of Allahu ta’ala (Hubb-i fillah) and not loving for
the sake of Allahu ta’ala (Bugd-i fillah). In the following hadiths Rasulullah, peace be upon him,
said, "Allahu ta’ala has some slaves. They are not prophets. Prophets and martyrs will
envy them in the day of resurrection 'Qiyamat'. They are believers who live far away from
each other but they love each other for the sake of Allahu ta’ala even though they do not
know each other," and "Those who love each other in the world will be together in the next
world 'Akhirat'." If a person who claims to love someone but does not follow his ways or
imitate him, his claim of love would not be a valid claim. One should be friends with the pious
persons whom one has confidence in them for the trust and religion. Jews and Christians say that

27- LOVING SINNERS ( F A S I K S )

Keywords: Bidat: Made up corrupt beliefs or deeds which are introduced into the religion after
the time of our Prophet.
A person who openly commits prohibited action (Haram) is called "Fasik" and the prohibited
action is called "Fisk." The worst "Fisk" is to commit oppression (Zulm). Because, it is carried
out openly and also involves the rights of individuals. The meanings of 57th and 140th verse of
the chapter of "Al-i Imran" of the Qur'an are the following, "Allahu ta’ala does not love
oppressors 'Zalims'." The following is reported in a hadith, "Praying for a tyrant so that he
may have a long life comes to mean desiring rebellion against Allahu ta’ala." Someone
asked Sufyan as-Sawri, may Allahu ta’ala be pleased with him, whether he should give water to
an oppressor (Zalim) in the dessert who was in a state of destruction. Sufyan instructed him not
to give any water. If an oppressor obtained his home through force without paying for it (Gasb),
then entering that home is forbidden. Anyone who shows humility to a non oppressing sinner
(Fasik) will lose two-thirds of his religion. One should understand the gravity of the situation of
a person who shows humility to an oppressor from the above sentence. It is a sin to kiss the hand
of the oppressor or to bend down in front of him. These would be permissible (Jaiz) for a just
person (Adil). Abu Ubayda bin Jarrah, may Allahu ta’ala be well pleased with him, kissed the
hand of Hadrat Umar, may Allahu ta’ala be well pleased with him. Visiting and staying in the
house of a person who earns most of his money by forbidden means is not permissible. Praising
such a person with words or by any other act is forbidden. It would only be permissible to go by
him in order to save oneself or someone else from his oppression. While in his presence, one
must not lie and praise him. If one thinks that he might accept advice, one may advise him. If a
tyrant visits someone, then it would be permissible (Jaiz) for him to get up in order to meet him.
But it would be better if one does not get up in order to show ugliness of his oppression and
value (Izzat) of the religion. If the conditions permit, one may advise him. It is always better to
stay away from the tyrants and oppressors. In a hadith it was communicated, "While talking to
a hypocrite 'Munafiq', do not say my master!" Showing respect to a disbeliever or saying
phrases like, "My master" or greeting him respectfully causes disbelief.

26- POSTPONING DOING GOOD DEEDS ( T A S W I F )

"Taswif" is the postponement of doing good deeds. It is "Musara'at" to act quickly in doing good
deeds. It is reported in a hadith, "Perform repentance 'Tawba' before you die. Act quickly
when doing good deeds before an obstruction rises to block performance of those good
deeds. Remember Allahu ta’ala much. Act quickly in giving 'Zakat' and alms. You will
receive sustenance 'Rizq' and help from your Lord by doing these." And "Know the value
of five things before five things arrive: value of life before death; value of health before
sickness; value of earning Akhirat in the world; value of youth before old age; and value of
wealth before poorness." A person who doesn't give the obligatory almsgiving (Zakat) and
doesn't spend his wealth in the way of Allahu ta’ala would be very sorry upon losing his wealth.
In one hadith, Rasulullah, peace be upon him, said, "One who does ‘Taswif’ will perish."
[Imam ar-Rabbani, may Allahu ta’ala be well pleased with him, after a short period of entering
the toilet, knocked the door of the toilet to call the servant. The servant ran by thinking that he
probably forgot to prepare the water and a piece of rag for cleaning (Taharat). Imam ar-Rabbani
opened the door a little bit and handed his dress to the servant and told him, "Deliver this dress to
such and such a person as a gift." The servant bewilderingly asked, "Oh my master! Wouldn't it
be better if you would order this thing after you get out of the toilet? Why did you put yourself
into this much trouble?" The "Imam" replied. "Giving my dress to that poor person as a gift
crossed my mind in the toilet. I was afraid that if I would make 'Taswif' until I get out of the
toilet, the devil would probably give me evil suggestion 'Waswasa' so that I would give up doing
that good deed."]

25- EXCESSIVE LOVE FOR THE MATERIAL THINGS

KEYWORDS:
Dunya: it has two meanings. The first one is the world. The second one has a special meaning
such that the things that become an obstacle in the way of obeying to the orders of Allahu ta’ala
are called "Dunya."
The properties or wealth obtained through forbidden (Haram) means will not be property of a
person. Using such illegally obtained property is forbidden. Collecting permissible (Halal)
property which is in excess of one's necessity is a disliked action (Makruh) in religion. Not
giving its "Zakat" will cause punishment in the next world (Akhirat). In one hadith, Rasulullah,
peace be upon him, said, "Curses be on those who become slaves to gold and silver!" A slave
always tries to gain the favor of his master. Running after worldly possessions is worse than
trying to satisfy the appetite or desires of his soul (Nafs). If running after possessions and money
causes one to forget about the commandments of Allahu ta’ala, then it is called "love for the
world." The devil will take possession of the heart in which there is no mentioning (Dhikr)
[Thought] of the name of Allahu ta’ala. The greatest trick of the devil is to encourage one to do
good deeds so that one may think of himself as a pious and worthy person. This type of person
becomes a slave to himself and worships himself. In one hadith, Rasulullah, peace be upon him,
said, "In the past, all followers 'Ummats' of Prophets were tested with various instigations
'Fitnas'. Collecting property and money will be the instigation (Fitna) of my followers'Ummat." They will be running after the reaches of the world and forgetting about the next
world.
In one hadith, Rasulullah, peace be upon him, said, "Allahu ta’ala while creating the human
beings decreed their life spans, how they are going to die, and their sustenances 'Rizqs'."
The sustenance of a human being does not change, does not increase or decrease and will not be
untimely in reaching that human being. As human beings seek their sustenances, so the
sustenances seek their owners. There are so many poor persons that live happier lives than rich
ones. Allahu ta’ala would send sustenance from unexpected sources to those who fear Him and
who embrace the religion whole heartedly. It is reported in one hadith al-qudsi that Allahu ta’ala
said, "Oh World! Be a servant to a person who serves me! Show difficulty to those who
serve you!" and in another hadith Rasulullah, peace be upon him, said, "Oh my Lord! Give
useful properties to those who love me. Give many children and much properties to those
who become an enemy to me." A Jewish person passed away and left two sons and a villa
behind. Two sons could not reach an agreement on how to divide the villa. They heard a voice
coming through the wall saying, "Do not become an enemy to each other because of me. I was a
king. I lived a long life. I stayed in the grave for 130 years. Later, they made pots out of the soil
that was taken from my grave. They used that pottery for forty years in the houses. I was broken
and thrown into the streets. Later, they used me to make bricks that were used for the
construction of this wall. Do not fight with each other. You will become just like me."

24- HAVING EVIL OPINION FOR OTHERS ( SU-I ZAN )

Presuming that one's sin would not be forgiven would be a "Su-i zan" to Allahu ta’ala.
Presuming that believers (Mumins) are all sinners (Fasiks) would be "Su-i zan" about believers.
"Su-i zan" is a forbidden (Haram) act. Not loving someone upon seeing him committing a
prohibited action or learning that he has committed prohibited actions would not be "Su-i zan"
instead it constitutes not loving for the sake of Allahu ta’ala (Bugd al-fillah) and is a rewarding
(Thawab) action. When one sees a mistake of a religious brethren, one should try to interpret it
in a good manner (Husn al-zan) and should try to save him from doing that action again. A
negative thought that comes to the heart but does not stay there for long would not be a "Su-i
zan". Developing a strong thought in the heart in a negative way would be "Su-i zan". The
twelfth verse of the Chapter "Hujurat" in the Qur'an states, "Oh believers! Protect yourselves
from having 'Su-i zan!' Some of the assumptions 'zan' that is done are sinful". In one
hadith, Rasulullah, peace be upon him, said, "Do not have 'Su-i zan’. 'Su-i zan' causes one to
err while making a decision. Do not investigate the secrets of others. Do not see others'
shortcomings. Do not argue with others. Do not be jealous of others. Do not have animosity
against each other. Do not backbite each other. Love each other like brothers. A Muslim is
a brother of another Muslim therefore one does not oppress the other but instead one helps
the other and does not see him as inferior to himself." It is forbidden (Haram) for one
Muslim to kill another Muslim. In one hadith, Rasulullah, peace be upon him, said, "A Muslim
does not attack another Muslim's self, property or honor. Allahu ta’ala does not look at
strength or beauty of your bodies. He does not look at your deeds also. But He looks at
your hearts." Allahu ta’ala looks at the sincerity and fear of Allah in the hearts. In order for
deeds and worships to be accepted, i.e., rewards (Thawabs) to be given, they have to be done by
following their necessary conditions and having the proper intention, i.e., for the sake of Allahu
ta’ala (Ikhlas.) One departs from the religion (Ilhad) if one says that if the worship is valid
(Sahih), it would be accepted without regards to the intention. Deeds or worships or any kind of
helping others would not be accepted unless they are done for the sake of Allahu ta’ala. The
phrase, "Allahu ta’ala looks at the heart and would accept everything done with a good intention"
are the sayings of ignorant shaikhs or the ignorant followers of the sufi paths (tariqats.)
[These ignorant shaikhs are stating that their hearts are clean and then committing all kinds of
prohibited acts (Harams) and ugly things. They say that anything that is done with good
intention would be worship and would earn rewards (Thawab) for them. It is necessary not to
love and follow these types of persons who commit prohibited deeds openly and who deceive

23- NOT KEEPING THE PROMISE

Not keeping one's promise also causes anger (Ghadab). We already defined above that a
promise made by only one side was called "promise" (Va’d) and a promise by both parties was
called agreement "Ahd". A promise of punishment is called "Va’id". Not keeping this kind of
promise (Va’id) is a kindness. It is prohibited (Haram) to promise by lying. Not keeping this
type of promise is an additional sin. Keeping such a promise will cause the sin of lying to be
forgiven. Illegal agreement of sales (Fasid bay) is also similar to this. Canceling such a sales
agreement and giving up that sale is necessary (Wajib). When they cancel the sales agreementand ask for repentance their sin will be forgiven. But if they do not cancel this type of illegal
sales agreement their sin would be doubled. It is necessary to carry out one's promise.
In one hadith, Rasulullah, peace be upon him, said, "The sign of hypocrisy is three: lying, not
keeping one's promise and breaking the trust (Amanat)." If one is not able to keep one's
promise because of circumstances beyond his power then it would not be a sign of hypocrisy.
Not keeping the promised safekeeping or trust "Amanat" with respect to properties, a word, or a
secret is hypocrisy. In a hadith which is written in famous hadith book Sahih al-Bukhari and
reported by Amr ibn As, may Allahu ta’ala be pleased with him, Rasulullah, peace be upon him,
said, "Four things are the sign of hypocrisy: violating one's trust, lying, not keeping one's
promise and breaking an agreement without informing the other party (Gadr) and not
telling the truth at a judicial court". Ibn Al-Hajar, may Allahu ta’ala be pleased with him, said
the definition of hypocrisy is lack of correspondence of one's inner self to his behavior. Being
hypocritical on subjects relating to the knowledge of faith is disbelief (Kufr). Being hypocritical
in one's words or deeds is forbidden (Haram). The disbelief caused by hypocrisy with respect to
the belief system is much worse than other types of disbelief. Making a promise (Va’d) with the
intention of fulfilling the promise in the future is permissible (Jaiz) or even rewarding (Thawab).
Fullfilling this kind of promise is not "Wajib", but it is "Mustahab." Not fulfilling it would be
slightly disliked (Tanzih al-makruh.) In one hadith, Rasulullah, peace be upon him, said, "It
would not be a sin if one is not able to fulfill a promise that one has given with the intention

of fulfilling it." According to the teachings of Hanafi and Shafi'i scholars, may Allahu ta’ala, be
well pleased with them, not keeping a promise without an excuse is disliked (Makruh) and