ETHICS OF ISLAM
DISCLAIMER:
About the BOOKS
April 1998 Copyleft © Hakikat Bookstore, Istanbul.
Permission to reprint & distribute is granted only if this heading included, and the text is not
modified in any way, shape or form to alter the intended meaning. HAKIKAT BOOKSTORE
About the SITE & Online Books
All content included on this site, such as text, graphics, logos, button icons, images, audio
clips and software, is the property of HizmetBooks or its content suppliers and protected by
U.S. and international copyright laws. The collection, arrangement and assembly of all content
on this site is the exclusive property of HizmetBooks and protected by U.S. and international
copyright laws.
YOU MAY NOT:
Distribute the text or graphics to others without the express written permission of
HizmetBooks.
"Mirror" this information on your own server without the express written permission of
HizmetBooks.
Modify or reuse the text or graphics on this system.
You may:
Print copies of the information for your personal use.
Store the files on your own computer for your personal use;
Reference this server from your own documents.
HizmetBooks reserves all other rights.
If you are in the North or South America:
Hizmet Books
PO Box: 916
SADDLE BROOK, N.J. 07663
admin@hizmetbooks.org
If you are outside the North or South America:
HAKIKAT KITABEVI
Darussefaka Cad. No: 57/A P.K.35
34262-Fatih ISTANBUL, TURKEY
hakikat@ihlas.net.tr
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
ETHICS OF ISLAM
Ali Bin Amrullah
&
Muhammad Hadimi
PREFACE
Bismi'llahi 'r-rahmani 'r-rahim
Let's start the book by mentioning the name of Allah!
Name of Allah is the best refuge,
His blessings, can never be measured nor calculated,
He is the Lord who mercies much and loves to forgive!
Allahu ta'ala pities all human beings in the world. He creates and sends everyone the blessings
they need. He also teaches them how to use these blessings to attain happiness of this and the
next worlds. Imam ar-Rabbani, may Allahu ta'ala be pleased with him, in his 259th letter
informs us that those disbelievers who never heard of Islam will not be punished in the hell.
They will be annihilated along with the animals after their Judgement. People who hear about
Islam and ponder about it, and then accept it will be blessed with heaven. He gave a lifelong
time-span for pondering. He forgives those who become believers after diving into disbelief and
deviation by being deceived through their own souls, evil friends, harmful books, and foreign
radio stations. He saves them from the infinite disasters. He does not show the path of salvation
to tyrants, wicked and depraved persons. He lets them stay in the denial quicksand that they have
fallen into and which they like and desire. In the next world, He will forgive whom He wishes
among the believers who supposed to go to hell and will send them to heaven after they are
punished in the hell for their sins. He is the only One who, creates all living beings, keeps them
in existence at every moment, and protects them against fear and horror.
If anyone thanks and praises anyone else anytime and at any place for any reason, these thanks
and praises are all due to Allahu ta'ala. Because He is the only One who creates and sends all
kinds of blessings and goodness. If He would not remind, create, and give strength, no one could
ever do any goodness or harm to anyone else. Only His desires come into existence. No one can
do anything against His desire.
May our prayers and greetings be unto His beloved Prophet Muhammad, peace be upon him,
who is the most beautiful and highest of all human beings in all respects and be unto all of his
progeny, relatives, and companions, may Allahu ta'ala be well pleased with them, who spread
good morals and knowledge.
Muslims are required to learn "Islamic Knowledge." It is divided into two branches, "Religious
knowledge" and "Scientific knowledge." The scientific knowledge is called "Wisdom"
(Hikmat). Our Prophet, peace be upon him, said, "Wisdom is the lost property of a Muslim.
He should pick it up wherever he may find it." This hadith commands us to learn scientific
knowledge. Essence of "Religious knowledge" is twenty subjects. Eight of them are the main
Page 1 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
knowledge, and the other twelve is the supplementary knowledge. One of the main knowledge is
the "Knowledge of Ethics."
[A Muslim who has good morals and advanced in the scientific knowledge of his time is called a
civil or a progressive Muslim. Alternately, a person who is advanced in scientific knowledge and
established basic industries but has poor morals is called tyrant, retrogressive, bandit or dictator.
Those who are lagging behind the scientific knowledge and arts and have poor morals are called
savages or vulgar people. Civilization means building cities and serving human beings. They can
accomplish this through scientific knowledge, arts, and beautiful morals. In short, when the
scientific knowledge and arts are accompanied with beautiful morals, it is called civilization. A
civilized person uses scientific knowledge and arts for serving humanity. Alternately, tyrants use
them for torturing. We can see that a true Muslim is a progressive person. Unbelievers are
retrogressive, and miserable persons. It is apparent that civilization means constructing buildings
and developing cities. This is only possible through science and technology. Advancement in
technology is due to addition of new ideas to the ideas of the previous generations. People's
living in peace and comfort is only possible through ethics of Islam.]
Learning Islamic knowledge as much as necessary is an obligatory duty (Fard) for every
Muslim. Islamic scholars have written many books on this subject. The following books on the
subject of ethics are well known: Akhlaq an-Nasiri by Nasiruddin-i Muhammad Tusi, Akhlaq al-
Jalali by Jalaluddin-i Muhammad Dawani and Akhlaq al-Muhsini by Husayn Vaiz-i Kashifi from
Hirat. We translated the first chapter of this book from the book Barika written by Muhammad
Hadimi, may Allahu ta'ala be pleased with him. In the first chapter of this book we will deal with
unacceptable poor morals rejected by Islam and their prescribed cures. Poor morals are due to
maladies of the spiritual heart. They cause infinite death and destruction of the spiritual heart
(Qalb) and the spirit (Ruh). In the second chapter of this book, we will describe the meaning of
ethics (Akhlaq) and its varieties by taking from the beginning chapters of the book Akhlaq al-
Alai written in Turkish by Ali bin Amrullah, may Allahu ta'ala be pleased with him, who passed
away in 979 Hijri, 1572 A.D. at Edirne/Turkey.
The uncorrupt youngsters who read this book will understand and appreciate that their ancestors
were healthy persons with good morals. They were also industrious, civilized, and progressive
persons. By learning the truth about their ancestors they will not be tricked by the lies and
slanders of their enemies.
The name of the author of the book Akhlaq an-Nasiri was Muhammad bin Fahraddin Nasiruddin
al-Tusi. He was born in Hijri 597 at the city of Tus (Mashhad) and passed away in Hijri 672
[1273 A.D.] at Baghdad. He belonged to Shi'ite section of the Muslims. He was one of the
persons who was instrumental of Hulagu's destruction of Baghdad and mass killings, e.g.,
hundreds of thousands of Muslims. He became the prime minister of Hulagu. He founded a new
library that included 400,000 books and a planetarium and an Academy. He wrote many books.
Muhammad Jalaluddin-i Dawani, may Allahu ta'ala be pleased with him, was born in 829 Hijri
and passed away 908 Hijri [1503 A.D.] at Shiraz. He is one of the most profound among the
Islamic scholars. He wrote many books. His book Akhlaq al-Alai is in Persian. Its eighth printing
was accomplished in 1304 Hijri, 1882 A.D. at India. It has been translated into English.
Husayn bin Ali Vaiz-i Kashifi, may Allahu ta'ala be pleased with him, was a preacher in the city
of Hirat. He passed away in Hijri 910, 1505 A.D. at Hirat.
Oh virtuous youngsters! Oh noble and dear children of those martyrs who spent their lives for
learning and spreading beautiful moral teachings of Islam as well as sacrificed their lives for
spreading the religion of Allah to all human beings! Do learn well the whole and correct Islamic
Page 2 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
religion and its beautiful ethics brought and dedicated to you for safekeeping by our honorable
ancestors. Protect this holy safekeeping (Amanat) with all your might and power against the
attacks of our enemies, i.e., those who attack our lives, properties, religion, and ethics and who
are getting ready to take over our beautiful country! Strive hard by spreading this correct religion
everywhere to save all human beings from infinite disasters. Let it be known that our religion
orders us to have beautiful morals, mutual love for each other, respect for the elders and
compassion for the youngsters, as well as, doing goodness to everyone irrespective of their
religion or irreligion. Pay everyone's due rights and wages! Do not violate laws of the land and
do not oppose orders of the government! Pay your taxes on their due times! Never forget that
Allahu ta'ala is the helper of the righteous people! Let us love and help each other so that Allahu
ta'ala would also help us.
Islamic scholars say: "Allahu ta'ala created three things in humans: Intellect (Aql), spiritual heart
(Qalb), and soul (Nafs). We can see none of them. We can understand their existence by
observing their effects or the things done by them or by the information related to us by our
religion. Intellect and soul are located at our brain and the spiritual heart is found over the
biological heart that is in the left side of our chest. They are not made of matter and do not
occupy space. Their existence in these places is similar to the existence of the electric in a light
bulb or the magnetic field's existence in an induction bobbin. Intellect tries to understand Islamic
knowledge. It understands Islamic knowledge and its good and useful as well as evil and harmful
variations or portions. The good and evil are discriminated in accordance with the divine law.
The Intellect, which recognizes the divine law (Shari'at) and wants to obey it, is called
"correctly thinking intellect," (Aql al-salim). The people who have little intelligence and always
make mistakes are called stupids or fools. The people who have no intelligence are called crazy.
Correctly thinking intellect relates good things taught by the divine law to the spiritual heart. The
spiritual heart decides to do these good things. It uses the action nerves, which come out of the
brain and go to the organs, to give orders to the organs so that they carry out these good things.
Assimilation of the desire of doing good or evil things into the spiritual heart is called ethics
(Akhlaq). The soul is excessively fond of worldly pleasures. It does not think whether these are
good, evil, useful or harmful. Its desires are not compatible with the divine law. Doing things
that are forbidden by the divine law strengthens the soul. It would try to convince the spiritual
heart to carry out the worst things. It deceives the spiritual heart by showing the evil and harmful
things as good things. It strives to attain its pleasures by convincing the spiritual heart to carry
out its desires. Strengthening spiritual heart and weakening the soul is necessary so that the soul
will not be able to deceive the spiritual heart and that the spiritual heart will not become a evil
natured one. Strengthening of the spiritual heart is similar to the strengthening of the intellect.
The intellect is strengthened by studying and learning the knowledge of Islam. The heart is
strengthened (cleansed) by carrying out the commandments ordered by divine law. Carrying out
the commandments ordered by divine law requires sincerity (Ikhlas). Sincerity means carrying
out the deeds because they are ordered by Allahu ta'ala and not expecting any other benefits by
doing them. Having sincerity in the heart can only be accomplished by the spiritual heart's
mentioning the name of Allahu ta'ala often (making Dhikr of Allah through the Qalb).
Accomplishing "Dhikr of Qalb" can only be possible by learning from a perfect Sufi master
(Murshid al-Kamil-the Perfect Guide). It further requires emptying the spiritual heart from all
worldly thoughts formed in the brain due to the sensory information coming from the organs. If
no worldly thought left in the spiritual heart, it starts to do "Dhikr of Allah" automatically. It is
similar to emptying the water from a battle. When one empties the water, the air automatically
Page 3 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
enters the battle. Protecting the spiritual heart from worldly thoughts could be accomplished
through the spiritual heart's benefiting (getting "Fayd" (Nur (light, spiritual luminance)) from the
spiritual heart of the perfect Sufi master. The spiritual luminance (Fayd) flows from one spiritual
heart to another by way of love. Death of the perfect spiritual guide or his being in a distance
country does not stop the flow of spiritual luminance (Fayd). The perfect spiritual guide
(Murshid al-kamil) is an "Ahl as-sunnat" scholar (Alim) who knows Islamic knowledge in depth
and does all of his actions sincerely (with Ikhlas) according to this knowledge. Obeying to the
divine law and getting spiritual luminance (Fayd) from the perfect guide (Murshid al-kamil)
strengthens the spiritual heart and conversely weakens the soul. Thus, the soul (Nafs) does not
want the spiritual heart's obeying the divine law (Shari'at) or conversing (Sohbat) with the
perfect spiritual guide (Murshid al-kamil) or reading the books written by the perfect spiritual
guide. It wants spiritual heart to be irreligious and non-believer. Therefore, those who do not
follow their intellect and instead follow their soul (Nafs) become irreligious. The soul (Nafs)
does not die but when it is weakened, it cannot deceive the spiritual heart any longer.
1997 A.D. 1375 Hijri Shamsi 1418 Hijri Kameri
WAQF IKHLAS
TRANSLATOR'S NOTE
The Ethics of Islam is a very difficult subject. A person who wants to read and understand this
book has to have certain background or prerequisites. Anyone who attended high school or
college knows that one cannot take a course unless meets its prerequisites. Actually required
prerequisites are very long for this book. Basically, one has to be quite learned about the Islamic
religion. We employed various techniques and strived very hard to make the book readable by
those who do not have the required prerequisites. Those who don't have the background have to
approach this book like taking a difficult course in the school. Getting a good grade from a
difficult course requires lots of time (unquantifiable by us) and studying. Understanding and
learning ethics of Islam also requires much time and studying. We can assure the reader that if
you read this book like a novel, you will not gain anything. Knowing the difficulty involved, we
have used simple words while constructing the sentences. When some words did not have
corresponding English versions, sometimes, we added simplified explanatory phrases and used
them instead. When certain words were repeated often, using their simplified explanations again
and again was very difficult (e.g., Ahl al-bidat, Amr al-maruf, Fard, Halal, Haram, Wajib, Jaiz,
Makruh, Tanzih al-Makruh, Tahrim al-Makruh and the like). We have put these simplified
explanatory phrases at the beginning of the chapter as "Keywords" so that the reader may refer to
it and we could use the keyword in the text. In other instances, certain terms were used in their
original form, e.g., Sunnat, Hadith, Jihad, Fitna, Amr al-maruf or Nahy anil munkar. Another
difficulty involves citing an action as permissible or forbidden or the like. During the past 1400
years of Islamic history, judgements were passed by the scholars or qualified judges of their
times almost on every action of a person. This book also repeats various kinds of judgements
after explaining an action or affair. These judgements are different from an ordinary judgement
passed by a judge in the sense that these have connotations of bringing rewards or punishments
in the next world. The reader must learn their meaning before advancing any further in the
subject. A good strategy might be, reading the chapter once and then coming back and reading it
Page 4 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
again. The translator, where appropriate, added explanations within a curly parenthesis, e.g.,
{...}. Also, to make the subject matter easier for those who are familiar with Arabic, we have
included Arabic terms along with their English versions.
ISLAMIC ETHICS
FIRST CHAPTER
The first chapter of the book explains forty of the most important vices and their remedies. All of
the following information is translated from the first chapter of the famous Islamic book Barika
written by Abu Sa'id Muhammad Hadimi, may Allahu ta'ala be pleased with him. This book
originally written in two volumes in Arabic was published in 1284 Hijri [1868 A.D]. in Istanbul
and again was reproduced in 1411 Hijri [1991 A.D.] by Hakikat Bookstore. Muhammad Hadimi,
may Allahu ta'ala be pleased with him, passed away in 1176 Hijri Qamari [1762 A.D.] in his
birth place Hadim village of the city of Konya/Turkey
VICES AND METHODS OF CLEANSING ONE'S SELF FROM THEM
Things that harm men in this and in the next world are due to the vices. The essence of men's
spiritual loss is his having vices. Men's avoidance of vices is called piety (Taqwa). Piety is the
most precious of all worships. Decorating something requires that the thing first should be
cleansed from all dirt and stain. Similarly, neither any reward (Thawab) will be given nor any
benefit will occur for the worships unless the man who does those worships cleanses himself
from the sin. The worst of all vices is disbelief (Kufr). The good deeds of a person who does not
have belief will not bear any fruit for him in the hereafter. [A disbeliever who is killed due
tyranny does not become a martyr and will not go to heaven.] The foundation of all virtues is
piety. One should try hard to obtain piety and advise others to do the same. Living in this world
peacefully with others and obtaining the best of eternal blessings could only be accomplished
through having piety.
Vices cause disease at the heart or spirit. Any increase in this disease will cause the death [Kufr]
of the spirit. Disbelief (Shirk), which is the worst of all the vices, is the deadly poison of the
spirit. Some people who do not have belief claim: "My heart (spiritual) is clean. You look at my
heart." Their claim is no more than empty words. A dead heart cannot be clean.
There are many types of disbelief. The worst of all is the polytheism. Often, representing every
element of a species or variety is done through pointing out to the biggest element of that species
or variety. Similarly, the way the word "Shirk" is used in the verses of the Holy Qur'an and
sayings of our Holy Prophet, i.e., "Hadiths", it represents all sorts of disbelief. Allahu ta'ala, in
the 48th and 116th verses of the Chapter Nisa of the Qur'an said that He will never forgive the
polytheists (Mushriks). These verses point out that disbelievers will burn in the hell fire
forever.
["Shirk" means attributing partners to Allahu ta'ala. A person who does the attributing is called
polytheis and the one who is attributed as resembling to Allahu ta'ala is called partner (Sharik).
Believing that someone possesses one of the attributes of Divinity comes to mean making him
partner (Sharik). The attributes possessed exclusively by Allahu ta'ala are called "Attributes of
Divinity." Some Divine attributes are the following: Existing eternally, creating, all-knowing,
Page 5 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
and healing the sick. Believing that a human being or sun or a cow or any other creature
possesses a divine attribute and thus paying respect or begging to that being or creature is called
worshiping to him or to that creature. Those things become an idol. Saying words that come to
mean as paying respect to such persons or speaking respectfully in front of statues, pictures or
graves of disbelievers assumed to be possessing divine attributes comes to mean worshiping and
thus it is polytheism. If one believes that a person does not possess a divine attribute but instead
he is a person loved by Allahu ta'ala or alternately if one believes that he has served his nation
much and thus deserves respect, paying respect to his statues or pictures is not disbelief or
polytheism. Nevertheless, since paying respect to picture of any person is forbidden (Haram),
anyone doing so becomes a sinner (Fasik). If he does not pay attention to its being forbidden, he
will become an apostate (Murtad) just like those who become apostates due slighting a
prohibited action (Haram). Since those Jews and Christians who are not "Mushriks" do not
belie vie in the prophethood of Muhammad, peace be upon him, they are disbelievers. They are
called "Disbelievers having a divine book." Presently, most of the Christians are polytheists
because they attribute divinity to prophet "Isa", i.e., Jesus, peace be upon him. Those sects of the
Christians who are in Barnabas and Arius Sects are "Disbelievers having a divine book" but they
do not exist in our time anyway.]
Believing in "Bidats" and practicing them is the second worst disease of the spirit after disbelief
(Shirk). Then comes not abstaining from sinning. A person who dies without making repentance
for small or grave sins other then disbelief may be forgiven by Allahu ta'ala either through
intercession (Shafa'at) or just by His Mercy. If the small sin is not forgiven then there will be
punishment in the hell. Sins that involve violating rights of other human beings will not be
forgiven easily. Most likely, people who commit them will be punished more severely. For
example, not giving wife's due money (Mahr) regarding the marriage contract or prohibiting
human beings from learning their correct (Haqq) religion is the greatest gross violation of
human rights. Rasulullah, peace be upon him, communicated the following, "A time will come
such that people will not care whether they earn the money by permissible (Halal) means
or not," and "A time will come such that practicing Islam will be as difficult as holding a
fire ball with bare hands." Therefore, avoiding committing all prohibited actions (Harams) and
strongly disliked actions (Tahrim al-Makruhs) is piety (Takwa). Not performing obligatory
duties (Fards) and strongly recommended actions (Wajibs) are forbidden (Haram). According to
some information, not peforming "Muakkad Sunnats," i.e., those actions carried out by our
Prophet regularly, without an excuse is strongly disliked (Tahrim al-makruh.) People who do
not carry out orders of Islam with respect to belief (Itiqad), ethics (Akhlaq), and deeds (Amal)
will be punished. Obviously, one must avoid doing things that will cause punishment. For
example, not performing five daily "Salats" and women's and girls' not covering themselves is a
grave sin. It would be a strong requirement for one to abstain from the grave sin by performing
the five daily "Salats." Nevertheless, in this book, we will not deal with the subject matter
regarding the things that must not be avoided {i.e., performing the "Fard" should not be avoided
or in other words it must be performed} instead we will communicate the things that should be
avoided, i.e., prohibited actions and vices.
The things we should not do (prohibited actions) are carried out either by a particular organ or by
the whole body. The following eight organs are very well known for committing sins: spiritual
heart, ears, eyes, tongue, hands, stomach, sexual organs and feet. The spiritual heart (Qalb) is a
spiritual substance blown upon the material heart of human beings. It is incorporeal, not made of
matter, like the spirit. These organs themselves do not commit the sin. The sensing power of
Page 6 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
these organs does commit the sin. Anyone who wants to attain the happiness of this and the next
worlds must stop these organs from committing sin. State of not committing sin has to become a
natural state (Malaka, habit) of the spiritual heart. Anyone who can achieve this state is called
Allah-fearing (Muttaqi) or pious person (Salih.) Such pious persons obtain the consent of
Allahu ta'ala and become friend (Wali) of Allahu ta'ala. {"Wali" means close.} Even though,
struggling and forcing one's self into not doing the forbidden (Haram) actions is piety (Takwa),
that is not enough to become a friend (Wali) of Allahu ta'ala. Becoming a friend (Wali) of
Allahu ta'ala requires that the state of abstaining from sins has to become the natural or regular
state or habit of the spiritual heart. This state can only be obtained through cleansing the spiritual
heart. Cleansing the heart requires obedience to the rules of Islam. Islam has three parts:
knowledge (Dm), practice (Amal), and sincerity (Ikhlas). (1) Learning the knowledge that
pertains the commandments, i.e., Fards, Wajibs, Sunnats, and forbidden actions (Harams and
Makruhs), (2) carrying out these according to this knowledge, and (3) doing these only for the
sake of Allahu ta'ala. The Qur'an al-karim orders and praises all these three parts. In this book,
we will only communicate those sins that are to be abstained in order to cleanse the heart. They
are called vices, unethical behavior, or immoral acts.
UNETHICAL BEHAVIOR OR IMMORALITY AND ITS REMEDY
A Muslim as a first priority should strive to cleanse his (spiritual) heart because heart is the
leader of the body and all organs are under its command. Our Prophet Muhammad, peace be
upon him, once said: "There is a piece of meat in the human body. If this is good, all the
organs will be good. If this is evil, all the organs will be evil. This piece of meat is the
heart." What is described in this hadith is not the physical heart but the spiritual heart that is
located over the physical heart. The goodness of the meat, as referred above, means its cleansing
from vices and its assimilation of good morals (virtues). The physical appearance of a human
being is called creation (Halq). The powers or states that exist in the heart are called habits
(Hulq). The vices of the heart are called "maladies of the heart" or unacceptable-morals (Akhlaq
al-zamima). Their cure is a very difficult task. Correct treatment requires extremely
sophisticated knowledge about the maladies and correct methodology to apply this knowledge.
Habits are the faculties (Malakas) or states or desires of the heart. The powers of the spiritual
hearts of human beings generate their beliefs, deeds, and conscious behaviors.
Changing or transforming the state of the heart from undesirable, unwanted, unacceptable-morals
or habits to desirable good-habits is possible. Our Prophet, peace be upon him, once said,
"Improve your morals (habits or character)." Islam does not order commandments that
cannot be accomplished. Experiences also show that this is the case. [Experience is only one of
the three true-knowledge- acquirement methods. The other two true-knowledge- acquirement-
methods are understanding through calculation and information passed to us by our Prophet.]
Human beings do not possess equal ability to correct their unacceptable deficient morals.
Origin or source or fountain of the ethics is the three powers of the human spirit. The first one is
the power of understanding (comprehension) of the spirit. This is also called "Nutq" or intellect
(Aql). The first and second powers of "Nutq" are theoretical knowledge (Hikmat al-nazari) and
practical knowledge (Hikmat al-amali) respectively. Theoretical knowledge that exists in
average proportions is called wisdom (Hikmat). Wisdom is the power that discriminates
between virtue and vice; right and wrong; and good and evil. A character having more than
average amounts of wisdom in its constitution is called a smart aleck (Jarbaza). This type of
Page 7 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
person tries to understand things beyond comprehension. For example, he tries to interpret verses
of the Qur'an with hidden or metaphoric meanings (Mutashabih ayats) or talks about the fate
and destiny or commits harmful acts like plotting or deceiving others. Alternately, the character
that has less than necessary amounts of wisdom in its constitution is called foolishness
(Baladat). This type of person cannot discriminate between vices and virtues. Intellect's (Nutq,
Aql) Practical knowledge which exists in average proportion is called justice (Adalat). Justice
cannot be in excessive or fewer proportions.
The second power of the sources of the ethics is anger (Ghadab). It is the power of the animal
spirit. This force repulses things that are not agreeable to its taste. When the human spirit
subdues this animal power and provides an average proportion of this power then it is called
bravery (Shajaat). He attempts to do useful things with it. For example, a Muslim's saving a
victim from his attackers or Muslims' warring against a disbeliever army that is no more than
double in numbers are good examples of bravery. A character having more than average amounts
of anger in its constitution causes aggressive behavior (Tahawwur). A person having this habit
gets angry fast. If this power exists less than average proportions, it is called cowardice (Jubn).
A person having this character will not be able to attempt to do the necessary actions.
The third power of the human spirit is appetite (Shahwat). It is the animal spirit's desires and
wants with respect to things that it likes. When the human spirit subdues the animal spirit, it
provides an average proportion of appetite called chastity (Mat), or honor. A person who has
chastity carries out those actions, which rise due to the needs of being human according to
guidelines laid out by Islam and humanity. A character having excessive proportions of appetite
in its constitution is called greed iSharat) and debauchery (Fujur). A person having this
character tries to acquire all of his desires and wants without regard to laws or others' rights.
When appetite is less than average proportions in one's character, it causes a lazy character
(Humud). A person having this character would not even try to attempt to get help for himself
when he is sick or would not try to get things that are necessary for himself either because of his
extreme sense of shame, fear or pride.
Afore said four average proportions namely, wisdom (Hikmat), justice (Adalat), chastity (If fat)
and bravery (Shajaat) are the essence of all virtues. When a human being obeys or submits to
the wisdom, which is one of the three powers of the spirit, he overcomes the other two forces of
the animal- spirit, i.e., self-assertion, anger (Ghadab) and appetite. One finds the happiness by
joining these two forces with the average degrees of chastity and bravery. Instead, if one cannot
obtain the average proportion of the theoretical knowledge of the intellect, i.e., if one cannot
obtain wisdom, one deviates into two extremes, excessive or deficient proportions and the vices
come into existence. Six habits that are in either excessive or deficient proportions are always
harmful. Even, those four virtues that are in average proportions would be evil if they are done
with evil intentions. For example, if wisdom is used to obtain worldly ranks or possessions, it
becomes evil, e.g., if one becomes a religious leader to gather property and wealth, or if one
performs fight (Jihad) or "Salat" prayer for boasting. Sacrificing some pleasures to obtain a
worldly post or pleasure would be using chastity in a wrong way.
Each of the four main virtues is recognized by their attributes. For example, wisdom has seven
attributes. Bravery and chastity each has eleven attributes.
Page 8 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
REMEDY FOR THE VICES : A medicine that would be a common cure for all the vices is the
recognition of the disease and things that are harmful to it, its cause, its opposite as well as
effects of the medicine. After learning and recognizing the disease, the step of identifying the
diseases at one's self is important. He either recognizes the disease himself or would know
through communication of a scholar (Alim) or a spiritual guide (Murshid). A believer (Mumin)
is a mirror of another believer. Recognizing one's own (spiritual) diseases, maladies, and
deficiencies are very difficult-task. However, one may learn them by asking to a dependable
friend. A dependable friend is a person who would protect him from all kinds of dangers and
fears. Finding such a friend is very difficult. For that reason Imam ash-Shafi'i, may Allahu ta'ala
be pleased with him, said:
A dependable friend and the real medicine
Very difficult to find, do not waste your time!
Hadrat Umar, may Allahu ta'ala be well pleased with him, said:
My friend warned me about my shortcomings,
This is the wisdom of being a brother.
One may also recognize his deficiencies by being alert to the remarks of his enemies. Enemies
look for a chance to bring up and talk about one's deficiencies. Good friends usually do not see
their friends' faults. When someone asked to the famous Sufi master Ibrahim bin Athham, may
Allahu ta'ala be pleased with him, if he could tell him his mistakes and faults. He answered him
by saying that he made him a friend to himself thereby he could not see any faults in him, and
advised him to ask to others. Another way of recognizing one's shortcomings is observing faults
of others. When one observes faults of others, he should look at his own affairs to see if he has
the same faults and if he has, he should try to get rid of them. This way of identifying vices is
also a method for curing the vices and is the meaning of the following hadith, "A believer
(Mumin) is a mirror of another believer." In other words, he identifies his own faults when he
sees those deficiencies in others. When Jesus (Isa), peace be upon him, was asked how he got his
virtues, he answered: "I did not learn from anyone. I looked at the others; observed the things I
did not like and I abstained doing the same. I also performed the things I liked." When they
asked famous doctor Lucman, may Allahu ta'ala be well pleased with him, how he learned his
virtues, he answered by saying that he learned them from those who did not have any virtues.
Furthermore, one may also become virtues by reading the life stories of the great companions,
may Allahu ta'ala be well pleased with them, of our Holy Prophet Muhammad, peace be upon
him, and the friend (Awliya) who lived in the centuries following the time our Prophet
Muhammad, peace be upon him.
A person who has a vice should search for the reason (cause) of catching that vice. He should try
to annihilate this cause and then try to get rid of it by doing its opposite. One should try very
hard to do the opposite of the vice for getting rid of it. Because, getting rid of a vice is very
difficult. The soul (Nafs) loves evil and ugly things.
Another useful medicine for getting rid of vices is to establish a method of retribution. For
example, when one commits a vice, immediately afterwards, one should do some action one's
soul does not like. A good way of accomplishing this is to take an oath. Namely, one should take
an oath to the effect that if one commits a vice, one will do extra goodness such as giving alms,
fasting or performing "Salats." Since one's soul never likes to do extra prayers, one will stop
committing vices. Another useful medicine is reading or listening from others about those vices
which produce harmful results. Many hadiths inform us about the harms of vices. Some of them
are:
Page 9 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
1. "In the sight of Allahu ta'ala, there is no greater sin than vices." Because, those who
commit vices do not know that they are committing sin. Therefore, they do not repent for their
sin so that their sins accumulate and increase many folds.
2. "The one sin which human beings commit without any hesitation or reservation is being
a person with vices."
3. "There is a repentance for every sort of sin but there is none for vices."
4. "As hot water melts an ice cube, virtues with similar ease melt away the mistakes and
errors. As vinegar destroys honey, vices destroy rewards (Thawabs) of good deeds with
equal ease."
Justice (Adalat), chastity (Iffat), bravery (Shajaat) and wisdom (Hikmat) that is not used with
evil intentions are the fountain of all virtues. One should associate with pious (Salih) and good-
natured persons in order to be a good-natured person or to protect his virtues. One's nature
(Akhlaq) would be similar to one's friend's nature. Nature is like a contagious disease. That
means, it catches on fast. Therefore, one should not become friendly with evil-natured persons. It
is reported that our Prophet, peace be upon him, once said, "One's religious beliefs will be
similar to his friend's beliefs." One should avoid, doing non-useful things, playing, making
harmful jokes or arguing with others. One should learn knowledge and do useful deeds. One
should not read books that harm one's morals or which promotes sex or should not watch
television programs or listen to the radio programs that promote destructive morals or arouses
sexual desires. One should constantly remind oneself the benefits of virtues and harmful effects
of the prohibited actions and the punishment they will incur in the hell. No one who runs after
the possessions ever satisfied their endless desires. Nevertheless, those who wanted rank and
worldly possessions to do good deeds with them lived comfortably and happily. Worldly ranks
and possessions should not be one's goals but instead should be vehicles to do goodness to
others. Worldly ranks and possessions are like an ocean and many people are drawn in that
ocean. Having the fear of Allahu ta'ala is the ship that one needs to survive in that ocean. Our
Prophet, peace be upon him, once said, "One should live in the world not like a permanent
resident but like a traveler, and should never forget that he will die!" Human beings will not
live in this world forever. When one is absorbed with worldly pleasures, one's troubles, worries
and distress will increase. The following hadiths should never be forgotten:
1. "A slave of Allahu ta'ala who does not have much worships will have high grades in the
hereafter if he has good morals."
2. "The easiest and the most useful worship is to talk less and be a good-natured person."
3. "A slave of Allahu ta'ala may have many worships but, his evil nature will deliver him
into the depths of hell. Furthermore, will sometimes lead him into disbelief."
4. It is reported that once the companions, may Allahu ta'ala be well pleased with them,
communicated to Rasulullah, peace be upon him, that someone in the community was a very
devout person. He was spending his days with fasting and his nights with praying but also had an
evil nature. Rasulullah, peace be upon him, responded, "His state is not a good one. His
destination will be hell fire."
5. "I was sent to complement the virtues and to help the people so that they may assimilate
these virtues." The virtues also existed in the previously sent monotheistic religions. Islam was
sent to complement those virtues. Since this religion exists with all the good commandments and
habits, there is no need for another source to inform us regarding the virtues. Therefore, no other
prophet will come after the Prophet Muhammad, peace be upon him.
Page 10 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
6. "A good-natured person will acquire both worldly and next worldly happiness." A
person with virtues fulfills his obligations toward Allahu ta'ala and His creatures.
7. "Hell fire will not burn a person who has a good nature and has a beautiful physical
appearance."
8. "Being good-natured means to approach or establish close relationship with those who
run away from you or to forgive those who oppresses you or to give away money or the like
to those persons who are stingy toward you." A good-natured person will do goodness to
those who break up with him or he would forgive those who harm his honor or him physically or
materially.
9. "Allahu ta'ala will fill the heart of a person with belief and trustworthiness if he treats
others with soft manners while he is angry." He will have no fear of anything. The best of all
virtues is doing goodness to the one who treats you improperly. This behavior is the sign of
maturity and it converts one's enemies into friends. Imam al-Ghazali, may Allahu ta'ala be
pleased with him, says that he has read the following statements in the New Testament (Injil)
which was revealed to Jesus (Isa), peace be upon him: "Do not respond ill treatment with ill
treatment! Turn your left cheek to those who hit you on the right cheek! Give your pants to those
who take away your overcoat!" [Our book Could not Answer informs us that the modified New
Testament held by Christians today also includes the same teaching. Books inform us about the
cruelties, oppression and torture of Muslims and Jews by Christians in Spain during the Spanish
inquisitions, in India, in Bosnia-Herzegovina and in Jerusalem as well as against each other by
the Inquisition courts. Their uncivilized behavior proves that they are not following the true
teachings of the New Testament.]
Every Muslim should get rid of vices residing in his heart and replace them with virtues. One
cannot be a good-natured person by replacing a few vices with a few good ones. A Sufi path is
the way that makes one to obtain this maturity, i.e., obtaining all virtues. [A path that cannot
provide this maturity cannot be called a Sufi path. As it often happens, there are some pseudo
practitioners in every field of endeavor. So, there are some in the field of knowledge and Sufi
Path (Tariqat) who call themselves as spiritual guide (Shaikh). In reality, they know nothing
about the real Islam and beautiful moral teachings of Islam. We should beware of these types and
avoid their traps.]
Sixty vices are well known. We translated and included forty of them in forty sub chapters. A
person who avoid these vices and do their opposites will be a virtues or good-natured person.
1-DISBELIEF (KUFR)
The worst of all the evils is not having belief in Allahu ta'ala or in others words to be an atheist.
Not believing prophethood of Muhammad, peace be upon him, causes disbelief (Kufr). Angels,
human beings and genies (Jinns) are ordered to have belief in things that are necessary to
believe. Belief means accepting by heart all the commandments revealed to Muhammad, peace
be upon him, by Allahu ta'ala and delivered by him to us and to repeat this belief through one's
tongue. Place for the belief is the spiritual heart (Qalb). The spiritual heart is a power that exists
over the biological heart. If there is a necessitating circumstance for not repeating one's belief
through the tongue, like when one is threatened or when one is sick or not having tongue or one
dies without having time to repeat it, then it will be forgiven. Believing by just imitating and
without understanding is still considered as belief. Not understanding or not thinking about the
existence of Allahu ta'ala is sin. Denying any one of the things that is necessary to believe would
Page 1 1 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
come to mean denying the whole thing. Acknowledging the totality of things to be believed
without considering every individual item is still believing. Avoiding things considered as signs
of disbelief by Islam is necessary in order to have belief. The following are signs of disbelief:
taking things lightly about Islam or ridiculing or mocking or making fun of anything related to
Qur'an, angels or any one of the prophets, peace be upon them. Meaning of denial is not to
believe or acknowledge after hearing it. Having doubts about things that are necessary to believe
would also come to mean disbelief.
There are three types of disbelief: l)disbelief out of ignorance (Jahli), 2) disbelief by knowingly
(Juhudi), and 3) disbelief by judgement (Hukmi).
1. Disbelief out of Ignorance (Kufr-i Jahli): This is the disbelief of those who did not think
or hear about it. "Jahl" means ignorance. There are two types of ignorance.
a) simple ignorance. People having this ignorance know that they are ignorant. They do not have
wrong belief. They are like animals because what differentiates humans from the animals is
knowledge and understanding. These people are even lower than the animals because every
animal is advanced in a special field which it is created for and it understands what is useful for
itself and tries to acquire those. Furthermore, it also understands what is harmful for itself and
keeps away from it. On the other hand, these ignorant people know that they do not know but
they do not take any action to remedy their ignorance.
[Imam ar-Rabbani, may Allahu ta'ala be well pleased with him, says the following in the 259th
letter of the first volume of his book Maktubat (Letters), 'As I understand it, people who were
raised in the mountains and never heard of any religion and were idol worshipers will neither go
to hell nor heaven. After the resurrection, they will be questioned about their deeds and after
paying necessary retribution and punishment for their wrong doings, they will be annihilated
along with other animals. They will not stay in any station forever. It is very hard for me to say
that Allahu ta'ala will punish those people in hell fire eternally because they could not find the
right path or the true religion with their minds or intellect while we witness every day that most
of the people daily make mistakes even on worldly affairs. Moreover, those children of
disbelievers who die before reaching puberty will also be annihilated the way we mentioned
earlier. Another class of people who will neither go to hell nor heaven is the people who lived in
the places and times of no Divine Guidance. Such is the case when long period passes after the
life of a prophet and the religion brought by him is forgotten or changed by oppressive persons
so that people could not know about the prophets or the true religion. Lastly, people who live in
the disbelievers' countries and unheard of Islam will neither go to hell nor heaven but will be
annihilated."]
Learning knowledge pertaining the things that everyone must believe is obligatory (Fard). Also,
it is obligatory to learn, as much as necessary, the important ones among the obligatory and
prohibited deeds. Not learning the essential knowledge is a grave sin. Furthermore, after learning
them, not paying attention to them would cause disbelief. The remedy for ignorance is to work
hard for learning it.
b) The second type of ignorance is the combined ignorance (Jahl al-murakkab) which comes to
mean having the wrong and corrupt belief. The belief of the ancient Greek philosophers and the
people among the seventy-two corrupt divisions (Bidat) of Muslims who lose their belief are of
this type. This type of ignorance is worst than the first type. It is a disease that has no remedy.
Jesus (Isa), peace be upon him, said, "I have reviewed the sensing powers of deaf-mutes and
resurrected the dead bodies but I could not find remedy for the combined ignorance." This
type of people don't consider themselves as ignorants. Instead, they hold themselves and their
Page 12 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
knowledge superior to others. They are not aware of their diseases so they do not seek remedy.
Only those who are given Divine Assistance can come to their senses so to understand their
disease and seek remedy for it.
2. Disbelief by knowingly (Kufr al-Juhudiya): People who are in this category choose disbelief
by knowingly either because they are fond of worldly ranks or they are haughty or they are afraid
that people will think of them in lowly terms when they switch to a new religion. For example,
Pharaoh and his companions had this type of disbelief. While they were witnessing the miracles
of Moses (Musa), peace be upon him, they preferred to stay in disbelief and said that they could
not believe in someone who is a man just like themselves. They did not accept that a man just
like themselves could be a Prophet. They supposed that a Prophet should be one of the angels.
Nevertheless, they worshiped to Pharaoh who was just a man like themselves. Also, the
Byzantine emperor Heracles preferred to stay in disbelief knowingly because he loved his
kingship so much and thought that if he would change his religion, he would lose his kingship.
Byzantine kings are called Emperor or Caesar. Persian kings are called Chosroes. Ethiopian
kings are called Negus. Turkish kings are called Khan. Coptic or Gypsy kings are called
Pharaoh. Egyptian kings are called 'Aziz." Hmyarite kings are called Tubba. One of the
companions of our Prophet, Dihya, may Allahu ta'ala be well pleased with him, delivered a letter
from prophet Muhammad, peace be upon him, to the Byzantine emperor Heracles in Damascus.
He was invited to Islam with that letter. Just a day before he received the letter, he invited Abu
Sufyan, may Allahu ta'ala be well pleased with him, who was the leader of the Meccan business
caravan that was visiting Damascus then, to his mansion and asked him: I have heard that
someone in Madina claiming to be a Prophet. Is he one of the nobles or one of the lower class? Is
anyone before him also claimed to be a Prophet? Were any of his ancestors an Amir or Malik?
{Titles given to a ruling person.} Are the people who join to his ranks belong to wealthy families
or are they the poor and incompetent men? Is his call to the new religion making progress or not?
Are any of those who join his religion later departing from it? Was he ever caught by lying or not
keeping his promise? Was he winning or losing his wars? When Abu Sufyan, may Allahu ta'ala
be well pleased with him, answered all of his questions, though he did not answer some of them
correctly because of his disbelief and envy, Heracles said that all of those answers showed that
he is a true Prophet. Abu Sufyan, may Allahu ta'ala be well pleased with him, told Heracles that
he (Prophet Muhammad) told the people that he was taken from Makka to the Distant Mosque
(Masjid al-Aksa) in Jerusalem over night. One of the persons who was in the presence of
Heracles, after hearing this, joined the conversation and said that he was at the Distant Mosque in
Jerusalem at that night and told them everything that he has witnessed that night. The following
day Heracles received the companion of our prophet Dihya and let the letter be read and after
that he told Dihya that he believed what was in the letter and that he believed in the prophethood
of Muhammad, peace be upon him. Nevertheless, he was afraid of telling this to his people. He
told Dihya to take that letter to such a priest, gave his description, and said that he was a very
knowledgeable person and he thinks that he would also believe what was in the letter. The priest
after reading the letter immediately accepted the message and the invitation of the new faith, and
invited people around him to this new faith. Yet people killed him instead. Dihya went back to
Heracles and reported what has happened. Heracles answered that he knew this would happen
and that is why he did not tell anyone about his acceptance of the new faith. He wrote a letter to
Rasulullah, peace be upon him, and reported his belief. Later, he went to the Capitol city Hamus
and there he was told that there was a letter from one of his servants informing the prophethood
of Muhammad, peace be upon him, and his success story. He gathered the leading personalities
Page 13 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
of his community and let the letter be read to them, and then he told them that he has believed in
his prophethood. All the people who gathered around him severely opposed and objected to that
news. After observing the severity of the situation he understood that they would not believe, so,
he apologized to them and told them that he was testing the strength of their attachment to their
religion. People who were opposing him calmed down with his answers and prostrated to him
and expressed their consent with him. Therefore, he, by knowingly, preferred disbelief to truth
because of his love for the kingship. Later, he sent an army to the place known as Mute to fight
with the Muslims. At that war many Muslims were martyred. When Rasulullah, peace be upon
him, received the letter of Heracles, he said, "He is lying. He did not change his faith of
Christianity." The copy of the letter that was sent to Heracles was written in the hadith book
Sahih al-Bukhari , and in the books Mawahib and Barika.
3. Disbelief by judgement (Kufr al-Hukmi). A person who says things or do deeds that are
judged by Islam as signs of disbelief will become a disbeliever even though he really believes by
heart and proclaims through his speech. Ridiculing, insulting or despising anything Islam holds
valuable or precious causes disbelief. Anyone who says something which is not worthy of Allahu
ta'ala becomes a disbeliever. For example, anyone who says the following phrases would
become a disbeliever: Allahu ta'ala is looking down to us from the skies (Arsh); as you are
oppressing me Allahu ta'ala is oppressing you; such and such a Muslim is like a Jew in my sight;
while something is a lie, saying that Allahu ta'ala knows that it is the truth; to say things that
would be insulting to angels; to say things that would be insulting to the Qur'an or even one letter
of the Qur'an; not to believe in any part of the Qur'an whether it be a letter of the Qur'an; to recite
the Qur'an by playing music; not to believe in the real "Taurah" or the original New Testament
(Injil) or desecrate these original books; reciting Qur'an with wrong letters and claim that this is
the original Qur'an; to say inappropriate things about the prophets; not to believe any one of the
twenty-five prophets which are specifically mentioned in the Qur'an by name; not to like any one
of the famous deeds which are done regularly by our prophet (Sunnats); to think of a man who
helps others much, as, better or higher than the prophets; to say that prophets were needy people.
Because, their neediness was by their own choice; believing in a person who declares himself as
prophet. When one hears the hadith, "The area between my grave and my prayer station
'Minbar' is a garden which is part of the gardens of heaven," to say that one does not see in
that area nothing but praying rugs and the grave, is disbelief. Making fun of things, which will
occur in the next world also causes disbelief. Not believing the punishments in the grave [by
saying that they are not compatible with science] or at the gathering place after resurrection
(Qiyamat) or making jokes of things that will happen after resurrection is also disbelief. Not
believing that Allahu ta'ala will be seen in heaven (Jannat); to say that I do not want heaven but
I want to see Allahu ta'ala also causes disbelief. Saying words which show one's disbelief in
Islam; saying that the scientific knowledge is better than religious knowledge; saying that there is
no difference between praying "salat" or not praying "salat"; saying "I will not give obligatory
almsgiving (Zakat)"; to say that interest (Riba) or oppression (Zulm) should have been
permissible; giving property or money which was obtained by forbidden (Haram) means to the
poor and expecting reward (Thawab) in the hereafter; the poor person (receiver) makes prayer
(Dua) for the giver while he knows that the money was earned by forbidden means; to say that
the method of comparison (Kiyas) used by Imam Azam Abu Hanifa, may Allahu ta'ala be
pleased with him, was not correct, all cause disbelief. Chapter "Araf", 57th verse of the Qur'an
says, "Allah sends the winds before the rain, which is His mercy (Rahmat), as a bearer of
good news. Winds carry the heavy clouds. We water down the dead soil through waters
Page 14 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
from the clouds. We raise fruits from the soil through that rain. We will also raise the dead
bodies out of their graves in the same manner." This verse proves that comparison (Kiyas)
was correct. This verse communicates a method of comparison. In this verse a controversial
subject, e.g., raising of the dead bodies is compared with a non-controversial well-known
subject, e.g., the rain and its effect on the soil. Since, everyone knows that Allahu ta'ala makes
the rain and raise the grass from the soil. This verse proves through a comparison that the process
of raising of the dead bodies at resurrection resembles to the process of raising of the green grass
out of the dead soil.
Not accepting the knowledge communicated clearly by Islam or not showing respect to this
knowledge or to Islamic scholars who bears this knowledge is also disbelief by judgement (Kufr
al-Hukmi).
Anyone who desires to become a disbeliever will become one from that point of time when he
intends to become a disbeliever. Anyone who wishes others to become disbelievers will himself
become a disbeliever if he wants them become disbelievers because he himself likes the
disbelief. He will not become a disbeliever if he wants them to become disbelievers because they
are evil, oppressive persons and he wants them to be punished in hell fire because of their
oppressive behaviors. A person will become a disbeliever if he says the words that cause
disbelief knowingly and with his own desire. If he says these words by unknowingly, e.g., he
does not know that saying these words will cause disbelief, according to the majority of scholars,
he will still become a disbeliever. If while one is trying to say a word which does not cause
disbelief but instead, mistakenly, says a word which will cause disbelief, he will not become a
disbeliever.
Doing a disbelief causing deed knowingly results in disbelief. There are many scholars who say
that it will still cause disbelief even one does not know that doing that deed will cause disbelief.
Tieing the rope (Zunnar) around one's belly or dressing things that are the sign of disbelief will
cause one to become a disbeliever. {Priests tie a rope (Zunnar) around their belly and thus it is a
sign of a disbeliever.} Using these during the war for disguising one's self from the enemy or
during the peace times to deceive tyrants, will not cause disbelief. But, if a businessman uses
these to disguise himself in the disbelievers' country, he will become a disbeliever. Using these
to make jokes or to make others laugh will cause one to become a disbeliever, even though he
might have correct belief. When disbelievers are celebrating their holy days, doing religious
things that are practiced by them for that special day will cause disbelief. Also, giving those
things, which are special for the religious holy day, to them as gifts will cause disbelief. {For
example, during the Easter holy day of Christians, painting eggs and giving them as gift to
Christian children would cause disbelief. } It is not a requirement for the soul (Nafs) to believe in
order to become a Muslim. A Muslim may experience in his heart certain feelings like, things
that cause disbelief. If he does not say those things through his tongue, it will show the strength
of his belief. We should not call those who use things that cause disbelief, as disbelievers. If
someone's deeds or sayings could be interpreted 99 percent of the time as things cause disbelief
and 1 percent of the time as things that will cause belief, this person cannot be called a
disbeliever. We are ordered to have a good opinion (Husn al-zan) for other Muslims.
Statements which are made to show that one is a literary person or one is very knowledgeable or
smart or just to amaze others or to make others laugh or to tease others may cause disbelief by
judgement (Kufr al-hukmi) Saying certain things while one is in fury may also cause disbelief
by judgement. For that reason, a human being should think the consequences before he opens his
mouth or before he does some action. One should always maintain his life such that in every of
Page 15 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
his affairs the religion should take the first priority over other considerations. Also, one should
never take any sin lightly. For example, upon committing a small sin, if one is reminded by
others that he should repent for that small sin and if that person replies by saying that he did not
do anything which would require repentance, or why should he repent for or similar phrases in
that nature, his response would cause disbelief. If a girl was married to a Muslim before her
puberty and if after reaching puberty she does not know what belief or Islam is all about or if she
cannot explain these when she is asked, her marriage would be invalid because in order for a
marriage to continue and be valid, one has to be a Muslim. While she was a child she was
considered as a Muslim on her parents' account because her parents were Muslims so was she.
But when she reaches puberty, she is no longer considered as such. This also applies to boys
similarly. When a person murders a Muslim or someone orders another to kill a Muslim, a
person who witness this says that he has done a very good thing, he becomes a disbeliever.
Saying that such and such person should be killed would cause disbelief if according to divine
law that person should not be killed. Approving or confirming a wrongdoer such as a murderer,
who killed or severely beaten an innocent person by saying that you did very good job. He
already deserved that or similar phrases, causes disbelief. Showing Allahu ta'ala as a witness for
a lie or wrongdoing would cause disbelief. For example, saying, 'Allahu ta'ala knows, I love you
more than my children", causes disbelief. When a ranking person of the community sneezes, if a
person who is present there responds by saying "Yarhamukallah" {All of us are ordered to say
this phrase to a sneezing person. } and others who are also there react to this person by saying to
him that he should not have said such things to a high ranking person, their sayings cause
disbelief. Not taking orders of Islam seriously also causes disbelief. For example, not praying or
fasting or not paying obligatory almsgiving (Zakat) because one does not consider them
important things causes disbelief. Becoming hopeless of the mercy of Allahu ta'ala also causes
disbelief.
Money, property or belongings that are not normally prohibited (Haram) but become prohibited
later due to an external cause or reason are called "Haram li-gayrihi", e.g., stolen things or
things that are obtained by forbidden means. Calling them as permissible (Halal) do not cause
disbelief. Things such as carcass, pigs, wine which are forbidden in essence are called "Haram li-
aynihi". Calling them as permissible causes disbelief. Calling any of the certainly known sins as
permissible causes disbelief. Belittling or making mockery of things that are held respectable by
Islam, i.e., "Azan", mosque, fiqh-books also causes disbelief. [The call to prayer (Azan) which is
heard from the radio or from the loud speaker is not the real "Azan." It is a look alike of the real
"Azan." A look alike of something is different from the real one.] Performing prayers under the
following conditions causes disbelief: while one knows that he does not have ablution (Wudu)
or one knows that the time of "Salat" is not entered yet or while one knows that he is praying to a
direction other than the direction of Mecca (Qibla). Calling someone a disbeliever to show his
evil character would not cause disbelief. As it is written above, calling someone a disbeliever by
wishing that he should become a disbeliever, causes disbelief. Committing sin would not cause
disbelief but, slighting or not paying attention whether it is sin or not causes disbelief. Not
believing that making prayers is necessary or abstaining from sin is necessary, causes disbelief.
Believing that the tax collected from the people becomes property of the ruler (Sultan) also
causes disbelief. According to "Sadr ul-Islam" it is permissible (Jaiz) to say that a friend
(Awliya) of Allahu ta'ala could be seen at the same day and at the same hour in different places
of the earth simultaneously. "Fiqh" books report that a man and a woman who live far apart, e.g.,
man lives in West, (for example in Spain) and woman lives in East (in India) may have children.
Page 16 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
According to great scholar Umar Nasrafi, may Allahu ta'ala be pleased with him, it is
permissible {It can happen} that Allahu ta'ala gives supernatural manifestations (Karamat) to
His beloved friends by changing the natural laws, and this statement is true. The questions like
"what is Islam" or "what is belief" should not be directed to ignorant people. Instead, answers to
these questions should be explained first and then should be asked if it was so. They should
apply this procedure to man and woman who wants to get married before the marriage contract
(Nikah) ceremony in order to understand if they possess belief. There are many things that cause
disbelief, i.e., expressions and actions. When we see or hear these things, we should not call
performers of these things as disbelievers or we should not think about them in evil terms (su-i
zan) unless we certainly and clearly understand that they meant disbelief or that they meant
belittling the sacred law.
If a Muslim willingly does some action or says something which is unanimously reported to
cause disbelief, he becomes a disbeliever, i.e., he becomes an apostate (Murtad). All of his
previous worships, good deeds and earned rewards (Thawabs) would perish. If he becomes
Muslim again, if he is rich, he has to renew the pilgrimage (Hajj). But, it would not be necessary
to repeat the "Salats," "Fasting" or obligatory almsgiving (Zakat). Furthermore, the "Salat"
prayers, which were not prayed on their due time and were due for repeating (Qada) before he
became an apostate must be repeated for compensation (Qada). Becoming an apostate does not
remove or cancel the previous sins. Marriage of an apostate becomes void. The children who
were born during the interim time span of becoming an apostate and repenting and becoming
Muslim again and renewing the marriage contract would be illegitimate children. The animals
slaughtered by an apostate become carcasses and cannot be consumed. A person who becomes
an apostate cannot become a Muslim again just by saying the word of "Shahadah" or by praying
"Salats." He must repent and renounce the deed which caused his apostasy. His denial of the
deed which caused his apostasy comes to mean as his repentance. If he dies before making
repentance, he will be punished in hell-fire forever. For all these reasons, we should be very
much afraid of disbelief and thus speak very little. It is reported in one hadith, "Speak always
useful things or else keep silent!" One should have a serious character and should not be a
person who plays or jokes all the time. One should not do things that are not compatible with
religion, reason or humanity. One should pray much and seek refuge in Allahu ta'ala so that he
may be protected from disbelief. The following is reported in one hadith, "Be mindful and
avoid 'shirk'. 'Shirk' is more secret than the sound produced by the walk of an ant."
"Shirk" in this hadith means disbelief. When they asked how one could avoid such a secret
disbelief (Shirk), it was told, "Read the following prayer (Dua): Allahumma inna na'uzu bika
an-nushrika-bika shay'an naiamuhu wa nastagfiruka lima la-na'lamuhu." One should
repeat this prayer often during the mornings and evenings. It is reported unanimously that
disbelievers will never enter paradise and will be punished in hell-fire forever. If a disbeliever
would live in the world forever, he would intend to live as a disbeliever forever. Therefore, he
deserves punishment forever. Allahu ta'ala is the creator and owner of everything. He has a right
to do anything He wishes. No one has a right to question Him why He does this or that. The
owner of something can use that thing anyway he wishes and the method of utilization of the
thing cannot be called as oppression Allahu ta'ala communicates in the Qur'an that He is not an
oppressor and He does not oppress any of His creatures.
[Allahu ta'ala has names (Asma al-husna) which are eternal like His Self. Some of these
ninety-nine names are "Muntaqim" and another one is "Shadid-ul-ikab" and due to these two
names He created the seven hells. He also has names like "Rahman", "Rahim", "Gaffar",
Page 17 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
"Latif", and "Rauf." He created the eight heavens due to these names. He discriminated those
things that would be a cause to go to heaven or hell in eternity. Because of His infinite mercy, He
communicated these to His slaves. He repeatedly warned them by saying, "Do not perform
actions which would take you to hell! Its fire is very strong. You cannot bear that fire!" He
invited people to do the actions which would cause them to live in peace and happiness in this
and in the next world and lead them to the eternal fruits of heaven. He gave wisdom, freedom of
choice and will power to his human creatures so that they may use these to accept or reject His
invitation. Allahu ta'ala did not decree in the eternal past that anyone should go to hell or that
anyone should do such and such actions which would take them to hell. But, He knew in eternity
who in their earthly lives will choose a way of life which would take them into heaven or who
will take a path which would lead them to hell. His destiny ("Qada" and Qadar") is eternal as
well as His knowledge (Dm). In the Qur'an, He communicates that Abu Lahab will go to hell.
This communication is not due to His Decree in the eternal past but it is because He knew in
eternity that he would choose the path of hell.]
Having belief is very easy. It is necessary (Wajib) for everyone to think, observe and ponder
about the existing order, balance and harmony between the created things and beings. The order
that exists in an atom or in the solar system or everything in between and their relationships to
each other clearly shows that these things do not exist by chance. They were created by an all
knowing, all wise and all powerful Being. A person who possesses the ability to think clearly can
see, when he studies the subjects like astronomy, science, biology and medicine taught in high
schools and universities, that the created things have a creator. It is impossible for such a creator
to have any kind of defect. Prophet Muhammad, peace be upon him, is His messenger. Whatever
he communicated was revealed to him by the Creator. By this reasoning, he believes in Him.
Moreover, when he learns that disbelievers or persons who die as disbelievers will stay in hell
forever and believers will live among the blessings of heaven forever, he becomes a Muslim
willingly and lovingly. [Ibrahim Haqqi, may Allahu ta'ala be pleased with him, from
Erzurum/Turkey, (died 1195 A.D., 1781 Hijri at Si' rid/Turkey) states the following in his
Turkish book Ma'rifatnama , at 9th chapter:
"Knowledge of science and astronomy and machinery and factories are based on experiments
and intellectual activity. Therefore, by the passage of time new information proves that the old
information was wrong. Old or new, wrong or right all scientific knowledge points out that the
Universe was created out of nothing and that it is a necessity to believe in a Creator who has
infinite knowledge and power." Anyone who read the beautiful moral character and miracles of
Muhammad, peace be upon him, understands that he is the Prophet.]
2-IGNORANCE
The second malady of the heart is ignorance. Various types of ignorance and their harm are
already explained in the first section
3-GREED FOR WEALTH, POWER, RANKS, OR POSITIONS
The third malady of the heart is the greed for wealth, property, or a leading position in the
society. The following hadith enlightens us about this disease, which is called "Hubburriyasah",
its identification, and its cure:
1. "The harm done to a person's spiritual state by greed of property or power is much
greater than the harm done by two hungry wolves when they attack to a lamb flock."
Page 18 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
2. "Being pointed out 'by finger' by others because one attains to such a high position in
worldly or in religious affairs is good enough harm for that person." In other words,
attaining such a position of distinction in worldly or in religious affairs may be very harmful for
a man with respect to his worldly and other worldly affairs.
3. "Having a character in which one loves to be praised makes that person blind and deaf.
He does not see his own faults and deficiencies any longer. He becomes deaf to constructive
criticisms and does not listen to any advice."
The three reasons why one wants to acqire property or a leading position or ranks in the social
life are the following: The first reason: One wants to satisfy desires of the soul. The soul wants
its desires to be satisfied by forbidden (Haram) means. The second reason: One wants to protect
himself and others from tyranny of the oppressors. One wants to perform permissible (Mustahab)
deeds, e.g., giving for charity or giving for doing goodness. One wants to perform permissible
(Mubah) things, e.g., desiring to purhase good food and dresses. One wants to have a family and
live in a good house in a good neighborhood. In short, one wants to pursue happiness in life or
avoid things that will be an obstruction for doing the worships or in order to serve Muslims and
Islam. Obtaining ranks or position in order to achieve above-mentioned desires is permissible
(Jaiz) or even "mustahab." with the following two conditions. The first condition is such that one
should not commit things that are forbidden by Islam, e.g., mixing the truth with falsehood or
hypocrisy. The second condition is such that one must not give up performing the Wajibs and
Sunnats ordered by the religion. We have said that it would be permissible (Jaiz) or even
"mustahab" above but things that lead to permissible things are also permissible. For example,
performing things that are the causes or vehicles to obtain those permissible things would also be
permissible. Allahu ta'ala, in Qur'an, while informing the attributes of good human beings said
that they would desire to be leaders of the Muslims. Prophet Solomon (Sulaiman), peace be upon
him, prayed Allahu ta'ala by saying, "O my Lord! Give me such a property that you will never
give to anyone else." That is, he wanted to be a leader and owner at the same time. The
information passed to us from previous religions that are not rejected by Islamic scholars is also
valuable information in our religion. It is reported in a hadith that our prophet said, "I would
love and prefer to be a judge who practices within the bounds of righteousness and justice
for one day than fighting (Jihad) for the cause of religion for an entire year." And in another
hadith he said, "One hour of just management of the affairs of the people is better than sixty
years of voluntary (Nafila) prayers." It is not permissible to capture a leading management
position in the society by way of hypocrisy or by mixing right with wrong. It is not permissible
even if it is done with good or pure intentions because committing forbidden actions or disliked
actions (Makruhs) with good intention are not permissible. Even doing some forbidden things
(Harams) with good intentions causes more sin. Having good intentions are valid and useful for
performing worships. Some permissible (Mubah) or even obligatory worship can be a sin if the
intention is not proper. It is obvious from the foregoing that those excuses of the sinners, who
say, "you look at my heart! My heart is clean! Allahu ta'ala looks at the hearts!", are wrong and
harmful.
The third reason why one wants to acquire a ranking position in the society is the desires and
pleasures of the souL The soul derives pleasure from wealth, property as well as rank or a
leading position. Even though it is not prohibited to satisfy desires of the soul which does not
involve things contrary to Islam, it would still indicate a lesser degree of piety and zeal. There is
a danger such that a person who acquires ranks to satisfy the desires of his soul might commit
hypocrisy or compromise his religion (Mudahana) or act ostentatiously in order to win the
Page 19 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
hearts of his constituents. Even there are further dangers such as committing hypocrisy and
mixing truth with falsehood, lying, or fraud. One should not do actions which involve mixing of
forbidden and permissible things. This third reason of wanting to acquire a leading position or
rank in the society, even though it is not forbidden, is not a virtue. Therefore, one should know
its remedy and apply it. One, first, should think that the position is temporary and has many
built-in dangers and harms. In order to protect oneself from fame and from becoming proud and
contemptuous because one acquires the respect of the people, one should do actions which are
permissible (Mubah, Jaiz) by the religion but would not be favorably received by the people. In
the past, a leader (Amir) visited a person who runs away from worldly affairs (Zahid). When the
"Zahid" perceived that the visiting leader and his crew wanted to receive his favor, he gave a
dinner party for them. During the dinner, he ate the food in a fast and greedy fashion in order to
give them a false impression, i.e., he is not a real "Zahid". The visiting leader, seeing his
disposition did not like him and thus left. The "Zahid" seeing that his tactic was successful said,
"Alhamdulillah! My Lord saved me." The best medicine which cures the desire of wanting to
have a ranking position is seclusion (Uzlat). One should not engage in any unnecessary activity
among the people other than the necessary actions which are imposed by the religion as well as
the living necessity. This remedy was ordered in a hadith.
4-THE FEAR OF BEING ACCUSED OF HAVING FAULTS
The fourth of the maladies of the heart is to worry and become sad because of the ill treatment of
the people, such as their ill criticism or gossip. The third reason which causes "Kufr al-juhudi"
is being ashamed of the people and also being in fear of the people thinking that they will find
him at fault and will gossip about him. This is the exact reason why Abu Talib stayed as
disbeliever. Abu Talib is the father of Hadrat Ali, may Allahu ta'ala be well pleased with him,
and the uncle of Rasulullah, peace be upon him. Abu Talib knew that Rasulullah was the
prophet. He did not come into the circle of Muslims because he thought that people will blame
him and talk ill of him. While Abu Talib was in the stage of death, Rasulullah, peace be upon
him, went by him and told him, "O my uncle! Please say 'la ilaha illallah' so that I may
intercede for you!" He replied, "O my brother's son! I know you are telling the truth. But I don't
want people to say that I became Muslim because of the fear of death." "Baidawi Tafsir -an
interpretation of Qur'an-" says that the 56th verse of the Qasas chapter of the Qur'an which
states, "It is not in your hand to bring your dead ones into the circle of the saved!" was
revealed upon this incident. According to a narration, the following is said took place: The
leaders of the disbelievers of the Quraish clan came by Abu Talib and said following to him,
"You are our leader! We obey your orders. But, we are afraid that after you pass away, the
animosity between us and Muhammad will continue. Tell him not to talk ill of our religion." Abu
Talib called Rasulullah, peace be upon him, and related to him what they have said. And, upon
understanding that Rasulullah will not make peace with them, he said some words which could
be interpreted as he was ready to accept Islam and Muhammad, peace be upon him, upon hearing
these told him that he should declare his belief. Abu Talib answered, "I would have loved to
make you happy by declaring my belief if I would not be afraid of the people's gossip and ill
talk." When he was taking his last few breaths, he said some words which was very difficult to
hear. In order to hear what he was saying, Abdullah ibn Abbas approached him closely and said
that he was declaring his belief. The issue of his belief is among the doubtful matters. According
to "Ahl as-Sunnat scholars" he did not believe. Imam Azam Abu Hanifa, may Allahu ta'ala be
pleased with him, said that Abu Talib passed away as a disbeliever. Hadrat Ali, may Allahu
Page 20 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
ta'ala be well pleased with him, came to Rasulullah, peace be upon him, and told him, "Your
uncle who was in the wrong path passed away!" Rasulullah, peace be upon him, replied, "Wash
him, wrap him with special clothing 'Kafan' and than bury him! We will pray for him until
we are prohibited to do so." For a few days he did not come out of his house and prayed much
for him. When the companions heard about this, they also started to pray for their relatives who
passed away as disbelievers. Soon after, 113th verse of the Tawba chapter of Qur'an descended,
saying, "Prophet and believers should not pray and ask forgiveness for these disbelievers
even though they may be their relatives." In one hadith, Rasulullah, peace be upon him, said,
"On the day of Judgement, Abu Talib will be among the disbelievers who will have the
least punishment. He will wear slippers made of fire and from the heat of these, his brains
will boil up."
As a remedy for this disease, one should think in the following manner: If their ill speaking
reflects the truth, they are showing me my defects. I decided not to do these actions. By thinking
this way one should feel comfortable about the ill talk and thank them. They informed Hasan al-
Basri, may Allahu ta'ala be well pleased with him, that someone was backbiting him. Hasan sent
a plate full of sweets to his backbiter with the following message: "I have heard that you were
giving me your rewards. That is why I am sending you these sweets to thank you!" They told
Imam Azam Abu Hanifa, may Allahu ta'ala be well pleased with him, that someone was
backbiting him. Imam Azam sent a bag of gold coins to the backbiter and said, "If he increases
the rewards that he is giving to us, we will likewise increase our gift of gold!" If ill talk is a lie
and slander, it will harm the person who originates it. One who is slandered should think and
comfort himself by saying to himself, "His rewards will be given to me and my sins will be given
to him." Slandering and carrying words between Muslims is worse than backbiting. [Please read
the 2nd Volume, 123rd letter of the Maktubat-i Ma'sumiyya.]
5-LOVE OF BEING PRAISED
The fifth one of the maladies of the heart is the love of being praised and being exalted by others.
The reason of wanting to be praised rests with the person's self love and thinking of himself as
good and superior. Being praised tastes very sweet to this type of person. A person having this
malady should think that this is not a real superiority and goodness or even if one presumes as it
is goodness, one should think that it is transitory. Broader coverage of this subject will be given
later on while the subject matter conceit (Kibr) is explained (e.g., see section 12).
6- INNOVATIONS IN BELIEF (BIDAT BELIEF)
Sixth of the maladies of the heart is the belief of Bidat or in other words, one's having the wrong,
corrupt and deviated belief. Most of the Muslims suffer very much of this disastrous malady. The
reason which leads one into this malady is one's attempt to rationalize or reason in the matters
which cannot be sensed through sense organs and which cannot be reached or comprehended
through calculations and believing in the things that the reason errs and makes mistakes. Every
Muslim should follow the teachings of either one of the two schools of thought (Madhhabs)
with respect to faith, i.e., "Maturidi" or "Ash'ari". Following the teachings of any one of them
will protect or save a human being from the malady of innovations (Bidat belief). Because, the
scholars of the "Ahl as-Sunnat" path adhered to the teachings of the Qur'an al-karem and hadith
ash-sharifs when the matters to be decided were beyond the reach of mind. In other words, they
utilized their intelligence and wisdom to search, find and understand the meanings included in
Page 21 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
the Qur'an and hadiths. They learned these meanings from the companions and in turn they
learned them from the prophet Muhammad, peace be upon him, and recoreded them in their
books.
[ A person will become a disbeliever if he does not believe or doubts about something which is
clearly comminicated in the Qur'an or hadith ash-sharifs. Giving wrong meanings to
commandments that are not clearly communicated and are doubtful would be "bidat." One
becomes an Ahl al-bidat if he belives in his wrong interpretation or understanding. Alternately if
one rejects the commandments by saying such things, "How could this happen! This could not
be! My mind does not accept that!", he will become a disbeliver. If one asserts that a prohibited
(haram) thing is permissible (halal) and if his statement is based on a verse of the Qur'an or on a
hadith, he does not become a disbeliever but he becomes an "Ahl al-bidat." Stating that the
election of hadrat Abu Bakr and Hadrat Umar to the post of Caliphate was not right constitutes
"bidat." Alternately, going further and stating that they did not have rights to the post of
Caliphate constitutes disbelief (Kufr).
Muhammad Shihristani, may Allahu ta'ala be pleased with him, says in his book Milal and Nihal
that the scholars of the "Hanafi" school of thought followed the teachings of imam Abu Mansur
al-Maturidi, may Allahu ta'ala be pleased with him, with respect to faith (Itiqad). Because, Abu
Mansur al-Maturidi was following the methodology ("usul" and "furu") of imam Azam Abu
Hanifa, may Allahu ta'ala be pleased with him, the founder of the Hanafi school of thought.
"Usui" means "Itiqad" belief. "Furu" means "Ahkam al-Shar'iyya" or rules that are based on
Islamic laws. The scholars of "Maliki", "Shafi'i" and "Hanbali" schools of thought followed the
teachings of imam Abu Hasan al-Ash'ari, may Allahu ta'ala be pleased with him, with respect to
faith (Itiqad). Abu Hasan al-Ash'ari was following the "Shafi'i" school of thought. Imam al-
Subki, may Allahu ta'ala be pleased with him, who was one of the famous "Shafi'i" scholars says
that he has studied the book of Abu Ja'far Tahawi, may Allahu ta'ala be pleased with him, who
was one of the scholars of the Hanafi school of thought and noticed that it was almost the same
as the teachings of the "Ash'ari school of thought in faith. They were departing from each other
only in three points. Abdulwahhab Taj-ud-din al-Subki who was the son of imam abul Hasan Ali
Subki, may Allahu ta'ala be pleased with him, says that he has studied the books of the scholars
of "Hanafi" school of thought in faith (Itiqad) and noticed that they were in disagreement with
respect to "Shafi'i" school of thought in faith in thirteen points. But he says that their
disagreements are on minor matters and do not take them out of the correct path. They do not
dispute in essential matters. They both are in the correct (Haqq) path. Muhammad Hadimi, may
Allahu ta'ala be pleased with him, in the 317th page of his book Barika says that he has studied
the teachings of both "Maturidi" and "Ash'ari" schools of thought in faith and considered even
the smallest of their disagreements and came up with 73 differences between the two schools of
thought.
7- FOLLOWING DESIRES OF THE SOUL (NAFS)
The seventh of the maladies of the heart is to follow the appetite (Shahwat) or desires or
pleasures of the souL Ugliness of these types of actions of the soul is clearly communicated in
the verses of the Qur'an. Furthermore, it is also communicated in the Qur'an that following
desires of the soul causes one to depart from the path of Allahu ta'ala. Because, soul always
wants to deny the existence of Allahu ta'ala and to be obstinate or to rebel against Him.
Following the desires of soul in every matter amounts to worshiping the soul. Anyone who
follows his soul either falls into disbelief or becomes follower of corrupt innovated worships or
Page 22 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
beliefs (Ahl al-bidat) or starts to commit forbidden actions. Abu Bakr Tamistani, may Allahu
ta'ala be pleased with him, says, "The fortune of not following desires of the soul is the biggest
treasure of this world. Because, soul is the greatest of all veils between Allahu ta'ala and His
slave". Sahl bin Abdullah Tustari [died in 283 Hijri at Basra], may Allahu ta'ala be pleased with
him, says, "The best of all worships is not to follow the desires of the soul." Islam bin Yusuf
Balhi, may Allahu ta'ala be pleased with him, once gave a gift to Hatam-ul-Esam, may Allahu
ta'ala be pleased with him, and seeing that Hatam accepted his gift, asked him if his acceptance
of the gift would constitute following the desires of his soul. In reply, Hatam told him that by
accepting his gift, he made himself lowly and made him superior. Furthermore, he said, "If I
wouldn't accept his gift, that would make myself superior and him lowly. And, my soul 'nafs'
would've loved that!" Rasulullah, peace be upon him, at the end of a long hadith said, "Three
causes lead a person to disaster: being stingy, following desires of the soul 'nafs', and being
a conceited person." Imam al-Ghazali, may Allahu ta'ala be pleased with him, said that the veil
which stops getting the help of Allahu ta'ala is self love (Ujb). In other words it is one's not
seeing his own imperfections and seeing his worships as worthy. Jesus (Isa), peace be upon him,
said to his companions, "Oh my companions! The wind put out many lights. Similarly, self love
'Ujb' also destroys many worships and annihilates their rewards."
It is reported that once Rasulullah, peace be upon him, said, "I am very much afraid that my
followers will catch two vices. They are: following the desires of the soul and forgetting
about death and running after the world." Following desires of the soul prevents one from
following the orders of Islam. Forgetting the death causes one to follow desires of his soul (nafs).
In another hadith, Rasulullah, peace be upon him, said, "The existence of wisdom in a person
manifests itself by his control over his soul 'nafs' and by his preparation of the things that
will be beneficial after death. The sign of stupidity is one's following desires of his soul and
then expecting forgiveness and mercy from Allahu ta'ala." According to this hadith,
following the desires of one's soul (Nafs) and then expecting forgiveness and admittance to the
heaven without repentance amounts to stupidity. Expecting something without doing any action
which would produce that expected result is called wishful thinking (Tamanni). On the other
hand, expecting something after doing actions that would produce the result is called hope or
expectation (Raja). Wishful thinking leads one into laziness. Expectation on the other hand is the
cause of work and production. Desires of the soul are called fancy (Hawa). The soul always
loves and wants harmful things that exist in its nature. The following reflects this truth very
clearly:
Always be on guard against your soul.
Never trust in your soul.
It is an enemy to you,
Greater than seventy devils!
The harm caused by following desires of the soul by committing forbidden actions and disliked
actions (Makruhs) are very obvious. The soul's wishes are all animal desires. But these animal
desires are all related to the necessities of the daily affairs (Dunya). As long as a human being
tries to satisfy these necessities, he will be delayed to prepare necessities of the hereafter. One
important point should be noted by everyone is that the soul never satisfies with permissible
things. As long as man satisfies all of its permissible desires, the soul will ask for more. If man
keeps satisfying its demands in an increasing order, soul will keep asking more! It will never be
satisfied and finally will lead man into forbidden things. Furthermore, utilizing permissible
things in excess causes grief, suffering and diseases. A person who uses permissible things in
Page 23 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
excess will become a selfish and base person who always thinks of his animal passions and
pleasures.
[Imam ar-Rabbani, may Allahu ta'ala be well pleased with him, the great saint, comments on the
present subject as follows, "The origin of all existing beings is Adam. Adam means
nonexistence. While there were no existent in the existence besides Allahu ta'ala, He knew their
existence in the nonexistent realm. In other words, things existed in His knowledge. Allahu ta'ala
manifested to these Adams in His knowledge through His attributes thus caused the origin (asl)
of these existent beings to become a reality. He then moved these origins (asl) into the external
realm. Thus existences came into being. Present existence materialized out of nonexistence
through the manifestations of His attributes. It is similar to the case of an apple seed's being the
origin of an apple. In order to understand the nature of human beings, let's contemplate about the
image of an object in a mirror. The image that appears in the mirror is reflection of the light
come from the object. The mirror is like Adam or nonexistence in the foregoing discussion. The
spirit and spiritual heart of a human being is similar to the light. The mirror is similar to the body
of a human being and brightness of the mirror is similar to the soul. The origin of the soul is
nonexistence or Adam, and it has no relationship to the spirit or spiritual heart." A person who
follows desires of his soul always steps out of the bounds of Islam. Since animals do not possess
wisdom and "Nafs", they always use when they find things they are in need of. They only escape
from things that hurt them physically. Islam neither prohibits utilization of vehicles that provide
a comfortable and peaceful living, nor inhibits enjoying useful worldly pleasures. Islam orders
Muslims to follow the guidelines set out by the religion and wisdom for acquiring and utilizing
these things. The goal of Islam is the comfortable and peaceful living of human beings in this
and in the next world. Accomplishing this goal rests with following the wisdom, and abstaining
from the desires of the soul. If the wisdom was not created, human beings would always follow
desires of the soul and fall into turmoil. If soul did not exist, human beings could not multiply
and live a civilized life. Also, without soul, human beings could not obtain rewards of struggle
(Jihad) against the soul. Furthermore, without a soul, human beings could not rise above the
grades of angels. Our Prophet, peace be upon him, said, "If animals had known the knowledge
you possess about the things that would happen in the life after death, you could not be
able to find any meat to consume!" Animals would not be able to eat or drink, therefore, lose
weight and perish because of their fear of the punishments in the hereafter. If human beings did
not possess soul, similar to animals, they would neither be able to eat nor drink because of the
fear of the punishment, and thus would not be able to live. Continuation of daily lives of human
beings depend on their nafs' ignorance (Gaflat) and low resistance toward the pleasures of the
world (Dunya). The soul is like a double edge sword or it is like a medicine which possesses
strong poisonous properties. Anyone who uses this medicine according to the prescription given
by the doctor benefits from the useful properties of the medicine. Alternately, anyone who uses
this medicine in an extreme fashion will perish because of the poisonous properties of the
medicine. Islam does not prescribe destruction of the soul. On the contrary, it asks the soul be
tamed so that it could be utilized for doing useful deeds.]
Two types of struggle (Jihad) against the soul is employed in order to prevent soul from
transgressing against the guidelines set by Islam. The first one is called "Riyazat". Kiyazat" is
the resistance of a human being against the temptations of his soul. This is accomplished by
utilizing two means, "Wara" and piety (Taqwa). "Taqwa" means not doing forbidden actions, or
in other words it is a way of living such that one does not commit forbidden actions in his daily
affairs. "Wara" is much more than piety. 'Wara" in addition to piety requires that one should
Page 24 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
avoid utilizing permissible things beyond the bare necessities of life. The second type of struggle
(Jihad) against the soul requires performing things that soul does not like. This is called
"Mujahada." All the worships are "Mujahada" because soul does not like to perform worships.
These two types of struggles tame the soul and mature human beings and strengthen the spirits
and lead one to the way of the sincere ones (Siddiqs), the martyrs (Shahids) and the pious
(Salih). Allahu ta'ala is not in need of the worships of His creatures. Transgression of His
creatures does not harm Him in any way. He ordered these aforementioned things in order to
tame the soul and in order to make a struggle against the soul.
If human beings did not possess soul, they would not be humans any more and they would
possess the quality of angelhood. But, human beings' body is in need of many things. For
example, it is necessary to eat, drink, sleep, and rest. There is no doubt that a cavalryman cannot
survive without a horse. Therefore, he takes care of his horse. Similarly, a human being cannot
function without a body. Thus, he must also take care of his body. Worships are accomplished
through bodies. Once, someone told our Prophet, peace be upon him, that such and such a person
was performing "Salat" worship continuously throughout the night without sleeping. He replied,
"Most precious worships are the ones which are done on a continuous basis even if they are
not much in quantity." Worships which are done on a continuous basis cause a person to
become a steady worshiper.
Performing worships means intending and following the orders of the divine law. The
commandements and prohibitions given by Allahu ta'ala are called "Shari'at" or 'Ahkam al-
ilahiyya" or divine rules. Commandments are called "Farz" and prohibitions are called "Haram".
It is reported that our Prophet said, "Perform worships as much as you can endure. Worships
performed with joy and pleasure are most valuable." A well rested person can perform
worships with joy and pleasure. Alternately, performing things while body or mind is tired cause
boredom. One should do permissible things once in a while in order to regenerate a cheerful and
restful attitude and get rid of tiredness. Imam al-Ghazali, may Allahu ta'ala be pleased with him,
says, "The body gets tired and does not want to move when one is consumed in excessive
worshiping. At such instances one should comfort the body by either sleeping or reading the life
stories of pious Muslims or by permissible entertainment. Doing these actions is better than
worshiping without real desire." The purpose of worshipping is two folds. The first one is to
make struggle "mujahada" in order to tame the soul. The second one is to comfort the heart and
bring increased desire of love of Allahu ta'ala to the heart. In one hadith, Rasulullah, peace be
upon him, said, "Salat worship protects one from committing lowly and ugly actions." This
protection can only be obtained by performing the "Salat" worship with strong desire and joy.
Obtaining this strong desire and joy requires to satisfy the permissible desires of the soul as
much as necessary. Following these guidelines would be obedience to Islam. Permissible things
that promote other worships to be performed turn out to be worships themselves. For example,
the hadith "The sleep of a scholar is better than the worship of an ignorant" is a good proof
for our argument on this subject. Performing midnight prayer while one is sleepy is "maqruh."
One should pray it with joy after one gets rid of sleepiness. The prayers which are done in a
sleepy condition would be improper.
[One should not be misguided by the above writings to suppose that one could quit performing
worships because one is tired of performing them. That type of meaning is not intended and
cannot be driven from these writings. The intended meaning is such that when one completely
devotes one's self to worships all the time, at some instance, due to prolonged worshipping, one's
soul might not be able to cope with such loads. Since one's spirit is strong and controls the soul
Page 25 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
and still wants to continue worshiping, the soul cannot disobey the spirit and thus performs the
worships without a real desire. Above-mentioned writings refer to such circumstances we have
just described and say that one should not force the soul but instead should give it a break by
postponing these extra supererogatory worships. Nowhere in these writings is there any
indication to the effect that the performance of the worships can be stopped all together. Not
performing obligatory worships without legitimate excuse constitutes grave sin and is forbidden
and their performance at a later time becomes obligatory. Any obligatory worship such as "Five
daily salat prayers" and fasting that is not performed during the prescribed time has to be
performed at a later time. Not performing "Wajib prayers" at their due times also necessitates
performing them at a later time, i.e. it becomes "Wajib" to perform them at a later time. One
who does not perform Sunnats of our prophet will be missing their rewards. If one does not
perform Sunnat of our prophet without any real excuse, he will not obtain the intercession
(Shafa'at) peculiar to those Sunnats. Being tired or not having desire and joy of performing the
worships cannot be legitimate excuses for postponing performance of the obligatory worships
from their usual times. One cannot spare himself from the sin and punishment of not performing
the obligatory worships on their due times. The books which teach tenets of faith states that not
paying attention to the rules of divine law or, not heeding whether things are obligatory (Fard) or
forbidden (Haram) causes disbelief. The enemies of Islam are trying to deceive Muslim youth
and harm Islam from within by saying that one may not perform worships if one wishes to.
Muslim youth, in order not to be deceived by these enemies, have no alternative but study the
books written by "Ahl as-sunnat scholars" and learn the obligatory worships and the forbidden
actions.]
8- IMITATIVE BELIEF (TAQLID)
The eight malady of the heart is to imitate others who are not known to one's self closely. It is
not permissible to follow teachings of someone only on the basis of his fame and celebrity or on
the basis of intense propaganda which promotes his books or speeches without knowing whether
he is known as an "Ahl as-sunnat scholar." One will be ruined and led to spiritual disasters if one
follows someone with respect to belief and worships without investigating him from dependable
"Ahl as-sunnat sources." One does not have to imitate anyone in order to be a Muslim or in order
to understand the existence of Allahu ta'ala, His oneness, His power and His other attributes.
Anyone who develops his mind to a level to understand knowledge of science can easily
understand His existence and thus obtain belief by just contemplating. It is foolishness not to
understand the existence of a creator while one sees His creation. Islam orders everyone to
contemplate in this fashion and thus obtain belief Pious persons (Salaf as-salihin) who lived in
the first few centuries following the time of our Prophet conveyed us that we should believe by
contamplating. Some of the deviated persons who belonged to one of the seventy-two deviated
sects which sprint up after the fourth century of Islamic calendar said that one does not need to
contemplate about the Creator when one sees His creation. Their deviant ideas do not carry any
weight because the negative ideas generated by newcomers do not invalidate the unanimous
teachings of the earlier scholars and pious Muslims. A correct belief which is acquired by just
imitating parents or teachers is judged as valid even though the person who acquired in this
fashion is considered a sinner on the account of his desertion of the necessary studies, i.e., his not
studying and learning the scientific knowledge and thus not developing his mind to contemplate
and understand the existence of Allahu ta'ala. Some others, contrarily, said that a person's lack of
Page 26 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
scientific knowledge does not constitute sin if he is able to obtain belief from his parents or by
reading books or by contemplating.
Everyone should select one of those scholars, who are at the level of making binding decisions
(Ijtihad) regarding the religious issues, and imitate him in all of his affairs. "Ijtihad" means
understanding the meaning of a vaguely defined information and making decisions in such
circumstances where there are no clearly established commands (Nass) in the Qur'an or hadith
with respect to the related circumstances. Verses of the Qur'an and hadiths are called "Nass." The
scholars who possess the qualifications to perform binding decisions are called Mujtahid". No
Mujtahid was raised 400 years after the migration (Hijrat) of our prophet from the city of Mecca
to the city of Madina. There was no need for the "Mujtahid either. Because, Allahu ta'ala and
His messenger Prophet Muhammad, peace be upon him, already informed all of the decisions
(Ahkam) or information which would be applicable to all kinds of life styles and all kinds of
changes and circumstances in science and the like which would surface till the end of the world
{Some people might think that how could this ever be possible. How could they ever write about
things that would surface till the end of the world. The important point to understand is that they
instituted general rules which could be used by future scholars to apply to newly surfaced
problems of their times.} The "Mujtahids" understood this information and explained it to others.
The scholars who came later on learned how these decisions and information can be applied to
new circumstances and recorded them in interpretation (Tafsir) and religious law books (Fiqh).
These types of scholars are called renewers (Mujaddid). They will exist till the end of the world.
It is understood that those who propose the necessity of modifying the religion by adding new
things to "Nass" are enemies of Islam. They assert phrases like, "Scientific medium has changed.
We are facing new happenings. Religious men should gather and write new interpretations. New
decisions (Ijtihad) should be performed" are enemies of Islam . They are disbelievers (Zindiqs).
[Britons are the most harmful enemies of Islam. Please read the book Confessions of a British
Spy which is published by Waqf Ikhlas.] While one is following one of the true four school of
thought (Madhhab), as long as there is no necessity to follow another school of thought, one
should adhere to the school of thought he has been following. But, if there is a difficulty
regarding performing a specific case or if one cannot perform a deed according to his school of
thought because of his own circumstances, in that instance, one can follow another school of
thought in which it is permissible to do that specific case or deed. But there is a caveat in this.
One is not allowed to collect the easy decisions (Talfik) of the four schools of thought in order to
perform a deed or worship. Any deed or worship done in this manner would not be an acceptable
(valid) worship. After the fourth century of Islamic calendar no capable person (Mutlaq
Mujtahid) who can make independent religious decisions by utilizing comparative methodology
(Kiyas) was raised. Thus, it would not be permissible to follow any scholar who lived after the
fourth century of Islamic calendar or any "Madhhab" beyond the four established "Madhhabs".
In order to learn Islamic knowledge in accordance with one of the well known four school of
thought (Madhhab) of the scholars who lived before the fourth century, one should read the
religious law books advised unanimously by the scholars of that school of thaoght. One should
not try to attempt to learn any religious knowledge from the books or speeches of those who are
not confirmed by true "Ahl as-sunnat scholars". It is not permissible to perform worships
according to any arbitrary religious book in the market. One should not follow the books or
speeches of persons that are not following "Ahl as-sunnat." The following religious (Fatwa)
books of the "Hanafi madhhab" are widely accepted and dependable: Kadihan, Hanivya , Hulasa ,
Bazzaziyya , Zahiriyya and \ lbn al-Abidin l The book Muhtasar al-Khalil is written according to
Page 27 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
"Maliki madhhab", the book Al Anwar li-a'mali abrar is written according to "Shafi'i madhhab".
The book Al fikh-u alal-madhhahib-il- arba'a is written according to four schools of thought
(Madhhabs). All of these books are correct and dependable. The knowledge of worships and
judgements (Ahkam) cannot be derived easily from the hadith books alone. "Ahkam" means
things that are judged to be permissible (Halal) or prohibited (Haram). The best dependable
hadith books are Sahih al-Bukhari , Sahih al-Muslim and other four hadith books which are called
Kutub al-Sitta.
The most valuable book which explains sufism (Tariqat) is the Masnawi of the great sufi master
Mawlana Jalal-ad-din Rumi, may Allahu ta'ala be pleased with him. [The most valuable book
which explains both the "tariqat" and the "Shari'at" is the book Maktubat written by great sufi
master imam ar-Rabbani, may Allahu ta'ala be pleased with him.]
It is not permissible (Jaiz) to perform worships according to the books or speeches of a person
who appears to be a scholar or a religious man. One should read "Ilm al-hal" books that teach the
basics of Islam which are narrated and translated from the above mentioned widely accepted and
dependable books. One would be lead into disasters in this and the next life if one reads books
(e.g. ilm al-hal or tafsir books) which are not narrated from the above mentioned valuable
sources but instead written according to the self interpretation of its author.
The next grave sin after the disbelief is to have innovations in belief (Bidat Itiqad). The
opposite of the corrupt bidat belief is the "Ahl as-sunnat wal Jama' at Belief". The most valuable
worship and the highest of all virtues after having belief in Allahu ta'ala is the possession of
"Ahl as-sunnat belief". The meaning of "Ahl as-sunnat" is as follows: One's belief, words,
worships, and every kinds of interactions with other human beings being has to be in accord with
the ways (Sunnat) of our Prophet Muhammad, peace be upon him, and in accord with the ways
taught unanimously by his companions (Ashab al-kiram) and the followers (Tabi'in) of the
companions and their followers (Taba at-Tabi'in). One should learn their ways by reading the
religious books (Fiqh and Dm al-hal). The real Muslims are defined as the ones who follow
their path. Many Muslims departed from the ways of these great people by following their own
souls, their little intellect, their short sighted views as well as following the scientific information
of their times instead of following the way of "Ahl as-sunnat" and became followers of the
wrong path (Ahl al-Bidat).
9- HYPOCRISY (RIYA)
KEYWORDS :
Amr al-maruf: ordering to do good actions, i.e., commanding others to obey Allah's
commandments.
The ninth malady of the heart is hypocrisy (Riya). "Riya" means to present something in a
manner opposite to its true nature. In short, it means pretension, i.e., one performs deeds for the
next world to impress the idea on others that he is really a pious person with earnest desire of the
next world (Akhirat) while in fact he wants to attain his worldly desires and the wealth of this
world. It amounts to using religion as a tool to obtain worldly riches. It also comes to mean
earning the love of people by showing them his worships and deeds. [If a person whose actions
and words constitute hypocrisy possesses religious knowledge, he is called a hypocrite
(Munafiq). Alternately, if he does not possess religious knowledge, it is called "religious
fanatic". Any enemy of Islam who does not possess scientific knowledge but introduces himself
as such in order to preach his own ideas as scientific knowledge for the purpose of deceiving
Muslims and corrupting their beliefs and religion is called scientific fanatic (Zindiq). Muslims
Page 28 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
should not trust both types of fanatics.] Hypocrisy could only be permissible in the case of
coercion (Ikrah) which is compulsory (Mulji). "Ikrah" means to force someone to do something
which he does not want to do. If this coercion accompanies threats to kill or destroy some parts
of the body, then it is called "mulji ikrah". [Tortures of the robbers or oppressors would
constitute 'Mulji ikrah". At such instances, it becomes necessary to carry out their commands.
Coercion through jailing or beating is called light coercion. Anyone who is faced with light
coercion is not permitted to do hypocrisy (Riya). Opposite of hypocrisy is sincerity (Ikhlas).
Sincerity means doing worships only for the sake of Allahu ta'ala without thinking worldly
benefits. Anyone who possesses sincerity never thinks of showing his worships to others. If
worships of a person who has sincerity are seen by others, that does not spoil his sincerity. In one
hadith, Rasulullah, peace be upon him, communicated, "Worship Allahu ta'ala as you are
seeing Him! Though you don't see Him, He sees you!"
Helping others in their worldly affairs in order to obtain their love and praise is hypocrisy.
Hypocrisy which is done through worships is much worse than this. The hypocrisy which is done
without thinking the consent of Allahu ta'ala is the worst of all of the above. Performing
worships so that one may ask assistance from Allahu ta'ala for worldly affairs would not be
hypocrisy. For example, performing prayer for rain, or performing "istihara" prayers for the
purpose of seeking guidance from Allahu ta'ala is not hypocrisy. Some scholars also said that the
following actions do not constitute hypocrisy: getting paid for being a religious leader (Imam),
or preacher or teacher or for reciting verses of the Qur'an in order to get rid of worldly troubles
like distress, sickness, or poverty. These actions contain both intentions of worships and worldly
benefits. Going to pilgrimage (Hajj) for commercial business purpose also does not constitute
hypocrisy. If these actions did not include intention of worshipping at all then they become
hypocrisy. If the intention of worshipping outweighs other intentions then one will also get
reward for them. Showing one's worships to others in order to promote desire of doing them or in
order to teach them also does not constitute hypocrisy. It even becomes a very good deed and
one will earn much rewards for doing so. Fasting during the "Ramadan" month does not
constitute hypocrisy. If one starts out to do "salat" prayers for the sake of Allahu ta'ala but later
on sinks into hypocrisy, that later materialized hypocrisy will not harm that person. Obligatory
(Fard) prayers performed with hypocrisy will still be acceptable (Sahih), and one's duty of
doing them will be counted as accomplished but one will not get rewards for them. It is not
permissible (jaiz) to slaughter an animal for the sake of Allahu ta'ala while one's true intention is
to obtain his meat supply. It is also not permissible (jaiz) to slaughter an animal with both
intentions, i.e., for Allahu ta'ala and for a man. Any animal not slaughtered for the sake of
Allahu ta'ala but slaughtered for the sake of a person returning from the holy war or from the
pilgrimage (Hajj) or in order to give a warm welcome to a leader will be a carcass. Slaughtering
or eating its meat is forbidden It is not permissible to give up performance of worships because
of the fear of hypocrisy. If one starts to perform "salat" prayer for the sake of Allahu ta'ala but
one only thinks of worldly affairs until one finishes the "salat" prayer, the prayer will be
acceptable (Sahih). Dressing in a manner which would cause wide spread talk in the community
would be hypocrisy. Religious persons should wear clean and valuable dresses because people
look for their appearances. For this reason it is Sunnat for religious leaders (Imams) to dress
pricey and precious clothing during the Friday (Juma) and religious holidays (Iyd).
Writing books, preaching or giving advice to others with the intention of becoming famous is
also hypocrisy. Preaching means ordering to do good actions (Amr al-maruf) and ordering not
to do the prohibited actions (Nahy al-munkar). Learning and studying for the purpose of
Page 29 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
winning arguments or to be seen superior to others or for boasting also constitutes hypocrisy.
Studying knowledge in order to gain worldly possessions or ranks also constitutes hypocrisy.
Hypocrisy (Riya) is forbidden (Haram). The knowledge which is gained for the sake of Allahu
ta'ala increases one's sense of fear of Allahu ta'ala. It causes one to see his own defects and
causes one to be protected against the deceits of the devil. Religious men who use their
knowledge as a vehicle to gain worldly possessions or ranks are called evil religious persons
(Ulama as-su). Their destination is hell. Performing worships by observing their detail to the
Sunnat while one is at the presence of others but on the other hand, performing the same
worships by not observing to the detail of the Sunnat while one is alone constitutes hypocrisy.
In "Hanafi" school of thought, performing worships through the body, e.g., reading Qur'an or
"mawlid", or making remembrance (Dhikr) or prayer (Dua), or performing pilgrimage (Hajj),
"salat" prayer, fasting, and obligatory almsgiving (Zakat) in order to give the resultant rewards
(Thawabs) to the soul of a dead or living person is permissible (Jaiz). Doing these worships by
bargaining or negotiating a price for them and getting paid for them is not permissible (not Jaiz).
What is important in this matter is the intention. One may perform these worships only for the
sake of Allahu ta'ala and accept the given gift. In "Shafi'i" and "Maliki" schools of thought it is
permissible to perform worships which are done through wealth, like almsgiving (Sadaqa),
pilgrimage (Hajj) or obligatory almsgiving, in order to give their rewards to others. But, it is not
permissible to perform worships which are done through the body, like "salat", fasting or reading
Qur'an in order to gift their rewards to others. In one hadith, Rasulullah, peace be upon him, said,
"If a traveler who is passing through the graveyard reads eleven 'surah al-Ikhlas' and gifts
their rewards (Thawabs) to the souls of the persons who are buried in the graveyard, the
traveler will be given as many rewards as the number of dead persons in the graveyard." A
person who follows Hanafi school of thought will gift the rewards earned by reading the eleven
Ikhlas to their souls. A person who follows Shafi'i or Maliki school of thought will make "dua"
for their forgiveness.
In order for worships to be acceptable (Sahih) their intention has to be done for the sake of
Allahu ta'ala. Intention is formed through the heart. Just saying through the lips does not
constitute intention. According to some scholars it is permissible to intent simultaneously
through the heart and by repeating through the lips. If the intention in the heart is different from
what is said through the lips, the intention in the heart will be vaild. The only exception to this
rule is the case of taking an oath. The sayings or whatever comes out of the mouth in the case of
the oath is valid. There is no information or any hadith which teaches us that the intention can be
done through repeating with the tongue. None of the religious leaders (Imams) of the four
schools of thought said so. The meaning of intention is not just to remember through the heart
what worship one is intending to do. Its real meaning is the desire of doing that worship for the
sake of Allahu ta'ala. Intention is formed when one is initiating a worship. If one, for example,
intends to do a worship one day before he actually carries out that worship, such an intention is
not accepted. That would be called a desire or promise but not an intention. In "Hanafi" school of
thought, the time of intention for performing fasting starts with the prior day's sunset and lasts
through the time of "dahwa-i kubra" of the day of fasting {Time of 'dahwa-i kubra' is one hour
before the midday. }
Sometimes not performing a "mubah action" (e.g. an action neither commanded nor prohibited
by the "Shari'at"), in order to save others from committing sin, is a better act. This rule does not
apply to "Sunnats" and "Mustahabs". In other words, skipping peformance of the Sunnats or
Mustahabs in order to save people from committing sin are not permissible (Jaiz). For example,
Page 30 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
it would not be proper not to perform the following actions so that the people would not commit
backbiting: to wear head cover (Turban), to use "Miswak", to ride a donkey or to walk around
bare headed. "Miswak" is a piece of shoot cut from a "Miswak", olive or mulberry tree. It is as
long as the span of the right hand and as thick as a finger. It is also permissible (Jaiz) for women
to chew gum instead of using "Miswak". Anyone who is not able to find a "miswak" should rub
his thumb and first fingers to his teeth. Bishr al-Hafi, may Allahu ta'ala be pleased with him,
used to walk around without wearing a head cover.
One's not committing a sin while he is capable of doing so is either due to his fear of Allahu
ta'ala in his heart or due to his fear of shame of others or due to his fear of setting a bad example,
i.e., if he does it, others may start doing it too. The sign of one's not committing the sin because
of the fear of Allahu ta'ala is that one does not commit the same sin while one is alone and not
seen by anyone. The meaning of having shame (Haya) is one's being afraid of the ill-talk of the
people, e.g., if one commits that sin, people will talk about him disgracefully. Causing others
committing sin is a much greater sin than committing that sin alone. The sin of others who
committed that sin until doomsday will also be written to the originator of that sin. The following
was said in a hadith, "If a person hides his sin in the world, Allahu ta'ala will also hide that
sin from others in the Day of Gathering (Qiyamat). " The meaning of this hadith does not
include a person who hides his sin from others in order to introduce himself as a person of
"wara" but who commits that sin while he is alone. That would be hypocrisy.
It is not permissible (Jaiz) to have shame from one's showing his worships to others. Shame
means not to show one's sin or faults to others. For this reason, it is not permissible (Jaiz) to
have shame from preaching or ordering to do good (Amr al-maruf) and ordering not to commit
evil or forbidden actions (Nahy al-munkar) [or writing and selling religious books or "ilm al-
hal" books.] Also, it is not permisible to be ashamed of acting as religious leaders ("imam" or
"muazzin") or reciting Qur'an or "mawlid". The meaning of "Haya" in the hadith, "'Haya' is
part of belief 'iman'" is that one should be ashamed of committing evil and sin in front of
others. A believer (Mumin) first of all should be ashamed of Allahu ta'ala. Hence, he should
perform his worships regularly and with sincerity. Once, one of the scholars of the city of
Bukhara {a city in the central Asia} witnessed that the children of the ruler (Sultan) were
playing an unpleasant game on the street. He hit the children with his staff. Children ran away
and complained to their father. The ruler called the scholar to his presence and asked him if he
does not know that anyone who opposes the ruler will be jailed. The scholar answered him by
saying that if he does not know anyone who opposes "Rahman" (Allahu ta'ala) will go to hell.
The ruler asked him how he got the authority to make "Amr al-maruf". The scholar replied by
asking him as to who appointed him as ruler. The ruler answered by saying that the Caliph
appointed him as ruler. Then, the scholar responded by saying that Lord of Caliph appointed him
for doing Amr al-maruf. The ruler said to him that he is giving him the authority for doing Amr
al-maruf in the city of Bukhara. At that time the scholar answered back by saying that in that
case he is resigning from that duty. The ruler said to him that he was surprised by his rejection,
and said to him: "First of all, you have said that you were doing Amr al-maruf without
permission. When I give you permission then you turned around and rejected it. What kind of
business is this?" The scholar answered, "You may give permission now but later on when you
don't like my actions you will be taking that permission back. But, when my Lord gives me the
duty to do Amr al-maruf, no one can take away that authority." The ruler was pleased with his
answer and told him that whatever he wishes will be granted. The scholar told him that he
wished to have his youth back. The ruler said to him that he could not do that. The scholar said to
Page 31 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
him that he should write an order to the chief angel Michael (Malik), who is in charge of the
angels of hell, that he should not put him into hell. The ruler answered back by saying that he
could not fulfill that wish also. The scholar answered back by saying that he has such a "Sultan"
that he asks Him everything he needs and He always grants his wishes. He never says anything
that he could not fulfill this or that wish. The ruler asked him that he should include him in his
prayers and let him go.
Following hadiths communicate: "Those who pray their 'salat' prayers beautifully while they
are among others in order to boast and then do not pray the same way while they are alone
would be insulting Allahu ta'ala," and "I am most afraid of a thing which you may get
caught, that is, 'shirk al-asgari', i.e., small 'shirk' or in other words it is hypocrisy 'Riya',"
and "To those who perform their prayers with hypocrisy 'Riya' in this world, will be said in
the Day of Gathering 'Qiyamat': Oh evil man! There is no reward for you today.
Whomever you prayed for during your worldly life go back and ask reward from them,"
and "Allahu ta'ala says: I do not have any partner 'Sharik'. Whoever shows partner to Me
should seek his rewards from him. Perform your prayers with sincerity! Allahu ta'ala
accepts prayers done with sincerity." The purpose of worships is to obtain the consent of
Allahu ta'ala. Any worship carried out for the purpose of gaining someone's favor or love would
constitute worshiping to him. We are ordered to perform our worships only for the sake of
Allahu ta'ala. A hadith communicates, "Allahu ta'ala will be consent with anyone who
believes in the oneness of Allahu ta'ala and who performs his 'salat' and obligatory
almsgiving 'Zakat' with sincerity." Rasulullah, peace be upon him, told Muaz bin Jabal before
he sent him to Yaman as a governor: "Perform your prayers with sincerity. Any worship
which is done with sincerity, even if it is not much in quantity, would be sufficient for you
in the Day of Gathering 'Qiyamat'," and "Congratulations to those who perform their
worships with sincerity. They are the stars of guidance 'Hidayat'. They annihilate the
darkness caused by instigations 'fitnas'," and "Worldly things that are forbidden by
'Shari'at' are accursed. Only those things that are done for the sake of Allahu ta'ala are
valuable." Worldly possessions are transitory and their life span is very short. Trying to obtain
them by sacrificing one's religion is stupidity. All men are incompetent (Ajiz). Unless Allahu
ta'ala decrees, no one can do any favor or harm to any other person. Allahu ta'ala is sufficient for
human beings.
One should have fear (Khavf) of Allahu ta'ala as well as hope of His mercy. The hope (Raja)
should exceed the fear. Anyone having this right mixture of states will derive great pleasure from
his worships. Some scholars stated that youngsters should have more fear than hope and the
elders should have more hope and expectation than fear. Sick persons should have more hope
and expectation (Raja). It is not permissible to have one without the other, i.e., have hope
without having fear or have fear without having hope. The first one comes to mean guaranteeing
which can never be true and the second one comes to mean losing one's hope. But losing one's
hope also is not permitted by Islam. In one hadith al-qudsi, Allahu ta'ala communicates to His
beloved Prophet Muhammad, peace be upon him, "I will meet my servant the way he thinks of
Me." Also, 53rd verse of the chapter of Zumar of the Qur'an communicates, "Allah forgives all
sin of His servants. He is the Forgiver and Merciful." These communications tell us that the
hope of Mercy should be more than the fear. On the other hand, the hadiths "Who cries because
of the fear of Allahu ta'ala will not go to hell," and "If you would know what I know, you
would laugh less and cry much." inform us that the fear should be more than hope.
Page 32 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
10- WORLDLY AMBITIONS (TUL-I AMAL)
The tenth of the diseases of the heart is worldly ambitions (Tul-i amal). It means one wants and
desires a long life so that he may derive all the pleasures, joys and enjoyment. Desiring a long
life for the purpose of performing worships is not considered as worldly ambitions. Those who
have worldly ambitions would not perform their worships on their due times. They also stop
making repentance. Their hearts are hardened. They don't remember death. Preaching and advice
does not show any effect on them. Following hadiths communicate: "Remember often the
things that will put an end to pleasures," and "If animals would know what you know
about the happenings of life after death, you couldn't find any well fed animal," and
"Anyone who remembers death constantly day and night will accompany martyrs in the
Day of Gathering 'Qiyamat'." A person who has worldly ambitions (Tul-i Amal) always
thinks of how to obtain worldly possessions and ranks and wastes his life to obtain them. He
forgets about the next world and preoccupies himself with pleasures and enjoyments. Striving to
earn enough money to obtain food stuffs which are necessary to support one's family members
for a duration of one year is not considered as "tul-i amal". This one year's of food is called
"Hawayij-i asliyya" and is considered among the things that are necessary to support life.
Therefore, it is not included for the calculation of "Nisab" for obligatory almsgiving. Anyone
having only this much of money would not be considered rich. A bachelor who does not have
this much of money may store 40 days' of food stuff. Storing more than this amount causes him
to lose his trust (Tawakkul) in Allahu ta'ala. Following was communicated in the hadiths, "The
best among the human beings is the one who lives a long life and performs good deeds,"
and "The worst among the human beings is the one who lives a long life and performs evil
deeds," and "Do not wish or ask to die. The punishments of the grave are very severe.
Living a long life by obeying the laws of Islam is a great happiness." and "The hair of a
human being, which becomes white while the owner of those hair ages in the way of Islam,
will be lights 'Nurs' on the Day of Gathering 'Qiyamat'."
What causes worldly ambitions is one's love and attachment to the worldly pleasures and one's
abandonment of the thought of death and finally one's being deceived by his false trust in youth
and health. One should annihilate these causes in order to get rid of the worldly ambitions. The
death might come at any moment and health or youth cannot stop the forthcoming death.
According to the statistics death among the youngsters are greater than death among the older
ones. It is often seen that many of the sick people recover while many of the healthy person dies
away quickly with no apparent reason. One should learn about the disastrous effects of having
worldly ambitions and benefits of remembrance of death. In one hadith, Rasulullah, peace be
upon him, said, "Remember death often! Remembrance of death holds one back from
sinning and also holds one back from doing those actions which would be harmful for the
life after death." One of the companions, Bara bin Azib, may Allahu ta'ala be well pleased with
him, said, "We carried some dead person's body to the cemetery. Rasulullah, peace be upon him,
sat down by the grave and started to cry and tears started to drop on the soil then he said, 'Oh my
brothers! All of you get ready for this.'" Umar bin Abdulaziz, may Allahu ta'ala be well
pleased with him, upon seeing a scholar, asked advice. The scholar said, "You are Caliph now.
Therefore, you can order others but, soon you will die!" Caliph Abdulaziz asked him for more
advice. The scholar then said, "All of your ancestors up to first man and prophet Adam, peace be
upon him, experienced the taste of death. Now, its your turn." Caliph cried for a long time.
Following hadiths communicate, "Death is a good advice giver. Anyone who wants wealth of
the world should tell himself to have belief in destiny ("Qada" and "Qadar") and "The
Page 33 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
smartest among the human beings is the one who remembers death often. A person who
remembers death often will be honorable in this world and have ranks in the next life," and
"One should be ashamed of Allahu ta'ala. One should not waste his time by gathering
things that will be left to others. One should not strive to obtain things that are not possible
for him to obtain. One should not occupy one's life to construct extra buildings beyond
one's needs," and "One should not built his house with construction materials which are
obtained by forbidden 'Haram' means. Doing so will cause destruction of his religion and
his worldly life." When Rasulullah, peace be upon him, heard that his beloved friend Usama bin
Zayd, may Allahu ta'ala be pleased with him, bought a slave for hundred gold and will pay for it
thirty days later, he said, "Weren't you surprised with this? Usama became a man of 'tul-i
amal'." It is permissible (Jaiz) to purchase one's life necessities by credit. In another hadith
Rasulullah, peace be upon him, said, "Anyone who wants to enter Paradise should not have
worldly ambitions. One's busying himself with worldly occupations and business should
not make him forget about the death. One should be ashamed of Allahu ta'ala while
committing prohibited actions 'Harams'." It is forbidden for one to desire a long life with the
intention of experiencing forbidden pleasures. Even though it is not forbidden to have worldly
ambitions "Tul-i amal" in order to enjoy the permissible pleasures of life, still, it is not a good
aspiration. One should not desire to live a long life but instead should desire a healthy and happy
life.
11- USING FORBIDDEN MEANS TO OBTAIN WORLDLIES ( TAMA )
The eleventh of the maladies of the heart is "Tama". Seeking to fulfill worldly pleasures through
forbidden means is called "Tama". The worst kind of 'Tama " is expecting things from human
beings. Performing supererogatory prayers (Nafila) which causes one to have conceit and pride
is "Tama". Also, performing "Mubahs" which causes one to forget about the next world is
"Tama". The opposite of "Tama" is called "Tafwiz". "Tafwiz" means striving to obtain
permissible and beneficial things and expecting that Allahu ta'ala will let one to have them.
The devil tries to deceive human beings by showing hypocrisy as sincerity and "Tama" as
"Tafwiz". Allahu ta'ala appointed an angel for the heart of each human being. This angel inspires
good thoughts (Ilham) to that human being. The devil on the other hand conveys evil
suggestions (Waswasa) to the heart of men. Anyone who consumes permissible (Halal) food
stuff can discriminate between good inspirations (Ilham) and evil suggestions. Conversely,
anyone who consumes forbidden (Haram) food stuff will not be able to distinguish between the
two. The soul of a human being also conveys evil thoughts or suggestions or desires to his heart.
These thoughts or desires are called "Hawa". Inspirations and evil suggestions are not
continuous but the desires (Hawa) are continuous and furthermore they increase as time passes.
Evil suggestions diminish and finally disappears through prayer and remembrance (Dhikr). The
desires of soul could only decrease and finally disappear through strong self-fight (Mujahada).
The devil is like a dog. It runs away when it is chased but comes back later on from another
direction. The soul is like a tiger. Its attacks could only be stopped by its demise. The devil
which gives evil suggestions to human beings is called "Hannas". If a human being does not
follow an evil suggestion of the devil, the devil gives up that suggestion and starts with another
one. The soul always wants to do destructive and evil things. Devil in order to stop the
accomplishment of a very useful and beneficial deed advises men to do a less useful deed. In
order to lead one into a grave sin, it advises doing a small good deed. The small good deed which
is accomplished upon the suggestion of the devil tastes very sweet for that man and he wants to
Page 34 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
do it in a hurry. For this reason, Rasulullah, peace be upon him, said "Acting in a hurry is due
following the suggestions of the devil. Following five things are exceptions to that rule:
hurrying while marrying one's daughter, hurrying while paying back one's debt, hurrying
while making preparation for the burial of the deceased, hurrying to feed a guest, and
hurrying in repentance upon committing a sin." The following hadith which is written in the
section "We should not postpone performance of salat prayer from its early time" in the book
Ashilat-ul-lamat communicates, "Oh Ali! Do not postpone the following three things!
Perform the 'salat' prayer in its early due time! Perform the 'salat' prayer for the dead
immediately when it is ready! Marry a girl or widow immediately when someone with
proper qualifications asks to marry them." The phrase "with proper qualifications" in this
hadith refers to a man who performs his "salat" prayers, who doesn't commit sin and who earns
his money by permissible means. The good things that are inspired by an angel will be carried
out with the fear of Allahu ta'ala without rushing and by thinking its final objective. In one
hadith, Rasulullah, peace be upon him, said, "An inspiration which comes through an angel
would be compatible with Islam. The evil suggestions 'Waswasas' which are conveyed by
the devil cause one to depart from Islam." One should strive to do the inspired things (Ilham)
and fight (Jihad) against his soul and devil in order not to carry out the evil suggestion Any
person who follows the advice of his soul also follows the evil suggestions of the devil.
Alternately, it becomes very easy to carry out the good thoughts or inspiration of an angel
(Ilham) for those who do not follow the desires (Hawa) of their souls. In one hadith, Rasulullah,
peace be upon him, said, "The devil gives evil suggestions 'waswasa' to the heart. When the
name of Allah is remembered, i.e., 'Dhikr' repeated, it runs away. When it is not
remembered, it keeps on its suggestions. " [This hadith also shows us that it is necessary to
perform remembrance (Dhikr). ] The thing which is remembered in the heart could be either an
evil suggestion of the devil or an inspiration of an angel One may try to sort it out by looking
whether it is compatible with Islam or not. If one is not able to determine whether it is an evil
suggestion or a good inspiration, one should ask to a pious scholar. One should never ask to
those pseudo scholars who trade their religion for money and for worldly ranks. One may also
ask to a real, devoted "Shaikh" or a perfect spiritual guide (Murshid al-kamil) whose teachers
are all famous well known and devoted perfect spiritual guides themselves and their spiritual link
like an unbroken chain reaches up to Rasulullah, peace be upon him. The friends of Allahu ta'ala
who are called "Qutb al-Madar", even though they are very few in number, will always exist
until the time of doomsday. Leader of enlightenment (Qutb al-irshad) who is an Islamic scholar
and a perfect spiritual guide does not exist at all times at many places. They come to existence
from time to time in order to enlighten the darkened spirits. One should not presume that those
pseudo leaders (fake shaikhs) that exist everywhere at all times are like those real perfect
spiritual guides. One should be very careful so that one will not be tricked by one of these
pseudo leaders (Fake shaikhs) and lose his worldly and other worldly happiness. The things that
are remembered in the heart will taste very bitter to the soul if they are compatible with Islam or
if they are an advice given by an angel. Alternately, if the soul finds them very sweet and one
wants to do them in a hurry, then let it be known that they come from the devil and they are evil
suggestions .
The devil has many tricks. Ten of them are famous:
First one : the devil says to a person that Allahu ta'ala does not need worships. One should
remember the 62nd verse of the chapter "Baqara" of the Qur'an which states, "Good deeds
benefit to the performer of that good deeds.";
Page 35 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
Second one : the devil says to a person that Allahu ta'ala is Compassionate and Gracious
therefore will forgive you and let you enter heaven. One should remember the thirty-third verse
of the chapter Lukman of the Qur'an which states, "Do not be swayed by the Graciousness of
Allah," and 63rd verse of the chapter "Maryam" of the Qur'an which states, "We will allow into
the Heaven only those who have the fear of Allah in their hearts."
Third one : the devil tells one that his worships or deeds are all defective and smeared with
hypocrisy therefore, he cannot be an Allah-fearing person. Allahu ta'ala in the chapter Maida of
the Qur'an says, "Allah only accepts the worships of the people who have the fear of Allah
in thier hearts." Thus, his worships will not be accepted and he is doing all these for nothing
and he is suffering like an animal which is beaten up by its owner for nothing. One should
respond to devil by saying that he is doing his worships in order to avoid the punishments and in
order to obey to the orders of Allahu ta'ala. And that his duty is to comply with what one is
ordered, and that whether the performed worships will be accepted or not is the business of
Allahu ta'ala, and that it is guaranteed that the worships which are carried out by observing its
rules and its "Fards" will be accepted. Not performing obligatory duties is grave sin. One
should perform obligatory duties in order not to commit the grave sin. In one hadith, Rasulullah,
peace be upon him, said, "Anyone who has any intelligence will not follow desires of his soul
and will perform worships. Alternately, stupids will follow desires of their souls and then
expect mercy of Allahu ta'ala." The things that are necessary for the next world should be
prepared in this transitory world.
Fourth one : the devil tries to stop a person from performing worships by saying to him that he
should put his efforts now to earn money while he is young. Later, after obtaining a comfortable
living standard for himself he could perform the worships. One should answer the devil by
saying that no one knows when one will pass away. Everyone's time of death was determined by
Allahu ta'ala in eternal past. One's death may be very near therefore, one must perform the
worships immediately at their due times. In one hadith, Rasulullah, peace be upon him, said,
"Halakal-musawwifun" which means that those who leave today's work to tomorrow are the
losers.
Fifth one : when the devil cannot stop a person from performing his worships, it will tell him,
"Hurry up! Don't delay the salat prayer!", or "Don't be late!" By doing so, it tries to prevent him
from performing his worships according to their proper rules (Fards). One should answer the
devil by saying that there are only a few obligatory prayers. Therefore, one should perform them
by observing all of its proper conditions. One should go further and tell the devil that even
performing non-obligatory prayers (Nafila) by observing their proper conditions in lesser
amounts is better than performing much prayers without observing their proper conditions.
Sixth one: the devil tries one to commit hypocrisy by suggesting to him that he should perform
his prayers in such a beautiful way so that everyone should see and appreciate how beautiful they
are. One should answer these suggestions by saying that no one is capable of doing any goodness
or harm to one's self. Since this is the case, doing any goodness or harm to others is out of
question. Expecting such a behavior from that kind of persons would be absurd. Only Allahu
ta'ala can give goodness or harm to the people. Thus, Allah's seeing his prayers is good enough
for him.
Seventh one : when the devil realizes that it can't stop a person from performing his worships, it
will suggest self- admiration of his worships. The devil will tell him how smart and alert he is as
well as tell him that while everyone is unaware of the reality, he is performing worships. One
should answer it by saying that the intelligence, alertness and awareness are not coming from
Page 36 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
himself but they are a favor of Allahu ta'ala. If Allahu ta'ala wouldn't favor him with these, he
wouldn't be able to perform any prayers.
Eight one : the devil wants to promote secret hypocrisy in a person by suggesting to him that he
should perform his prayers secretly so that Allahu ta'ala would place his love and honor into the
hearts of others. A person who receives this types of suggestions should answer devil by saying,
"I am a slave of Allahu ta'ala and He is my owner. He may either accept my prayers or reject it.
It is not my business whether or not He places my love into the hearts of others."
Ninth one : the devil suggests to a person by saying, "Why one should perform the prayers? It is
already determined in eternal past whether a person will be a happy person (Said) who will be
delivered to heaven or an unfortunate person (Shaki) who will be delivered to hell. Hence,
whoever is a happy person, his wrong doings will be forgiven when he commits sin by not
performing the worships and he will still go to heaven. A person who is determined as an
unfortunate person in eternal past will surely go to hell regardless of how much worship he
performs. Thus, do not tire yourself needlessly! Be comfortable!" One who receives these types
of suggestions should answer back by saying, "I am a slave of Allahu ta'ala and the duty of a
slave is to carry out the orders of his owner." If the devil counters by saying, "If there is a fear of
punishment for not performing the worships, in that case, it becomes a necessity for a person to
perform the worships. But there is no fear of punishment for the happy person" One should
answer by saying, "My Lord knows everything and He does whatever He wishes. He either gives
goodness or troubles whomever He chooses. No one has any right to ask Him why He does this
or that." The devil has shown himself to Jesus (Isa), peace be upon him, and told him, "Are you
saying that those things that are determined in eternal past will come to pass?" Jesus (Isa)
replied, "Yes, certainly that is the case." Devil then said, "If that is the case, go jump from the top
of the mountain if it is determined in eternal past that you will not be harmed, no harm will come
to you!" Jesus (Isa) replied, "Oh, accursed one! Allahu ta'ala tests His slaves. A slave has no
right to test his owner." One should say the following to himself in order to guard himself against
these types of suggestions: "If it is determined in eternal past that I am one of the happy ones
then it is necessary for me to perform the worships in irder to increase rewards and degrees. If I
am one of the unfortunate ones, I will perform the worships in order to avoid punishment for
them." One should furter say to himself, "Performing worships do not bring any harm to me.
Allahu ta'ala is absolutely wise (Hakim). Therefore, it would not befit His wisdom to punish a
person who performs worships for His sake. Even though not performing the worships would not
harm a happy person, it will not benefit him either. Hence, how a happy person could ever prefer
not to perform the worships. Anyone who has any intelligence will perform worships that are
beneficial and leave out those that are harmful. If it is determined in eternal past that I will be
one of the unfortunate ones, it would still be better to go to hell by obeying my Lord than going
to hell as a disobedient servant. Moreover, Allahu ta'ala promised that He will place those who
perform worships into heaven and punish those who do not perform worships in hell. Allahu
ta'ala certainly will keep His promise. It is reported by previous scholars with unanimity that He
will not violate His promise."
Allahu ta'ala creates everything through cause and effect. That is the way He operates. Only in
some instances He changes His rules like miracles granted to prophets and supernatural
phenemona (Karamats) granted to His beloved ones (Friends.) He communicated to us that He
made the worships as a vehicle for entering the heaven. In other words, He created the blessings
of heaven as a recompense for the worships. In a hadith Rasulullah, peace be upon him, said,
"No one can enter the heaven because of his performed worships." The meaning in this
Page 37 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
hadith does not conflict what we have just communicated in the preceding sentence because
recompense is different from being a cause or being a vehicle.
Tenth one : the devil says to a person, "If it is determined in eternal past that a person will
perform worships, then, that person will perform the worships. The Decree of Allahu ta'ala does
not change. Human beings are forced to accept the Decree of Allahu ta'ala so that they either
perform the worships or don't perform the worships according to the eternal Decree of Allahu
ta'ala." These suggestions of the devil are similar to the previous suggestions. Namely, the ones
who are determined as happy ones in eternal past will be able to perform worships, and it will be
necessary for those who are determined as unfortunate ones in the eternal past not to perform the
worships. One should reply to the deceits of the devil by saying: Even though Allahu ta'ala
creates everything including the good and evil actions of human beings, He gave small amounts
of will power (Irada al-juz'iyya) to human beings and animals. This type of will power is
exercised by human beings but it cannot be asserted that human beings created these. Because,
will power does not exist in the external universe (things other than human beings). It exists
inside the hearts of human beings. Anything that becomes existent in the external universe is
created by Allahu ta'ala. This type of activity is called "creation" or bringing into existence out
of nonexistence. Allahu ta'ala's great will power (Irada al-kulliyya) is a force which manifests
in the external universe. Allahu ta'ala made man's small will power as a means for creating his
actions. Allahu ta'ala could create even without man's will power but it is His custom to create
things through man's will power. Many a time seen that Allahu ta'ala creates things for His
beloved ones, e.g., prophets and loved ones (Awliya) by changing His customs. Changing His
customs for His belowed ones (Awliya) is called "Karamat."
Actions of human beings do not materialize exclusively through small will power. Every desire
of human beings does not come into existence. Also, it is not the custom of Allahu ta'ala to
create things without the intermediacy of the human beings' will on the subject. For this reason,
human beings are not forced in their actions in any way. Human beings use their will power for
something they want to do. If Allahu ta'ala also decrees it, that action materializes. The devil
tries to deceive human beings by saying, "A human being performs worships if Allahu ta'ala
desires it or he does not do the worships if allahu ta'ala does not desire it. Thus, he is forced in
doing or not doing actions. It does not matter whether a human being works or not. The Decree
'qada and qadar' which is given in eternal past will materialize." It is true that actions of human
beings materialize according to the Decree given in eternal past but, for them to materialize,
human beings have to use their will power. In other words, a human being uses his option of
selection and selects and wants to do a thing or chooses not to do a thing. The meaning of the
eternal Decree is such that Allahu ta'ala knew with His infinite knowledge and wisdom how a
person will use his small will power and decreed accordingly and has written these into the
Guarded Tablet (al-Lawh al-Mahfuz). Since this is clearly the case, there is no problem of being
forced to do anything. If someone would know what another person will do during a given day
and decrees that he should perform those actions and write all his knowledge into a paper, the
person who will perform those actions cannot claim that he is forced to do those actions. He
cannot assert by saying, "You knew what I was going to do. You wanted me to do those actions.
You even have written them into a paper. Therefore, you did all the actions I performed!,"
because he did all the actions by using his own will power. He did not do those actions because
the other person knew them and wanted them to be performed by him and wrote them into a
paper. Similarly, Allahu ta'ala's Knowledge and Decree and His writing these into the Guarded
Tablet does not constitute coercion of His creatures. Allahu ta'ala knew in eternal past that a
Page 38 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
person will do such and such an action and therefore decreed that he should do those actions and
wrote them into the Guarded Tablet. His knowledge in eternal past depends on the actions that
are carried out by a person by using his small will power. Also, the person's actions materialize
through His Knowledge, Will and creation. If a person does not use his will power, Allahu ta'ala
knows in eternal past that he will not use his will power and thus He does not decree and does
not create. Which comes to mean that the knowledge depends on the known things. If human
beings did not have their will power and if their actions were only created by the will of Allahu
ta'ala, then one could say that human beings were forced in their actions. According to Ahl as-
sunnat school of thought (Madhhab), actions of human beings are created as a result of a joint
effort of the use of human beings' powers and the powers of Allahu ta'ala.
[The spiritual heart (Qalb) of a human being is not made of matter. It is like electric or magnetic
waves. It does not occupy a space. But, its power and effect are produced on the material heart
which is located on the left side of the chest of a human being. Intellect (Aql), soul (Nafs), and
spirit (Ruh) are also similar entities like spiritual heart. These three entities are have
relationships with the spiritual heart. Sense organs of a human being such as eyes, ears, nose,
mouth and skin sense colors, sound, smell, taste and coldness or warmth and transmit these into
the brain through the nerve system. Brain also transmits these into the spiritual heart as soon as it
receives them. The wishes and desires of intellect, soul, spirit and devil are also transmitted to
the spiritual heart. Spiritual heart uses its will power and makes a decision by selecting among
them. It either rejects and annihilates them or accepts and relates its acceptance to the brain and
the brain transmits these through action nerves to the organs. And the organs may move and
perform the decided actions if Allahu ta'ala also wants and gives the power to these organs.
Thus, the actions which are chosen or decided by the spiritual heart materialize.]
12-CONCEIT(KIBR)
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.
Jihad: struggle, fight.
The twelfth malady of the heart is conceit. Conceit is one's holding or deeming his/her self to be
superior to others. Such a person feels good inside when he thinks himself to be superior to
others. Self love (Ujb) is a feeling of superiority. In this case one does not think of himself as
superior to a specific person or persons but in a generalized sense sees one's self and deeds as
superior. Conceit is a very disagreeable trait and is prohibited (Haram). It is a sign of forgetting
one's creator or Lord. Many religious men are inflicted with this disease. In one hadith,
Rasulullah, peace be upon him, said, "A person who has an atom's weight of conceit in his
heart will not enter Paradise." The opposite of conceit is humility (Tawazu). It is a feeling of
equality. A humble person holds himself equal with others. He does not hold himself to be either
superior or inferior to others. Humility is a very valuable trait for a human being. In a hadith
Rasulullah, peace be upon him, said, "Good news for humble persons." A humble person does
not think of himself as inferior to others. He is neither a base nor a lazy person. He earns his
money by permissible (Halal) means and gives much to charity or as a gift to others. He
establishes acquaintances with scholars or scientists. He also feels compassion toward poor
Page 39 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
people. In the following hadiths Rasulullah, peace be upon him, said, "A humble person who
earns his money by permissible (Halal) means, who has an agreeable nature, who is very
mild toward others, and who does not harm anyone else is a very beautiful person," and "A
person who humbles himself for the sake of Allahu ta'ala will be raised to superior ranks
by Allahu ta'ala." Treating a conceited person with equal conceited behavior is permissible
(Jaiz). Allahu ta'ala is proud (Mutakabbir) toward His creatures. Allahu ta'ala has pride
(Kibr). A person will earn rewards (Thawab) when he treats a conceited person with equal
conceited behavior. Anyone who treats a conceited person humbly would be considered a self
oppressing person. It is also permissible to be conceited toward those who deviated from the
right path and toward the rich people. Responding with conceited behavior towards them is not
for the purpose of showing one's superiority but for waking them up to reality. Being proud and
haughty against the enemy during the war is very rewarding. This type of haughtiness is called
"Huyala." When one is donating to charity, one should have a sort of conceit mixed with cheer
and joy. His conceit is not directed toward the receiver but instead to despise the given property
or money. It indicates that one is not a slave of property or money. In one hadith, Rasulullah,
peace be upon him, said, "The giving hand is superior to the receiving one." Being proud
toward the hypocrites or those who behave ostentatiously is also permissible (Jaiz). It is
permissible to be humble toward those who are below one's rank or position but one should be
careful to avoid extremes. Extreme humility is called "Tamalluk". Extreme humility is only
permissible toward one's spiritual master or toward an Islamic scholar. Extreme humility
(Tamalluk) is not permissible toward anybody else. It is reported in one hadith, "Tamalluk is
not a part of Islamic ethics."
Poem:
To a teacher and medical doctor,
Necessary to do "Tamalluk".
One is for inner soul, the other for outwardly,
They are servants for curing these diseases.
Among the various conceited behaviors, the worst kind is to be conceited toward Allahu ta'ala.
Namrod had that character. He declared himself to be God. He threw the prophet into the fire
because he was sent by Allahu ta'ala to counsel him. Pharaoh was another one of these fools. He
declared his divinity in Egypt and said that he was the strong god of Egypt. Allahu ta'ala sent
prophet Moses (Musa), peace be upon him, to advise him but he refused to believe and thereafter
he was drowned by Allahu ta'ala in the Suez Sea. People who are similar in nature, i.e., who do
not believe in the creator of the universe, are called atheists (Dahri). [People with similar
atheistic characters appear in almost every century. For example, Mao and Stalin killed and
tortured millions of people and destroyed religious men, Islamic scholars and books and inflicted
terror and fear upon their nations. They carried out their desires by using force and after a while
they were spoiled. They began to have delusions that they possessed the superior qualities
possessed by the Creator and said so to others. They banned importing of Islamic literature into
their country and banned reading them. They executed those who talked about religion or Allahu
ta'ala. And finally, they could not protect themselves from the wrath of Allahu ta'ala and got
destroyed and annihilated. They are remembered with damnation and disgust just like their
historical peers who were also remembered with hatred. Some people who were brainwashed and
poisoned with the harmful atheistic propaganda of Mao and Stalin assumed power in some Arab
countries through trickery. These people have started to imitate these communist leaders and
became cruel dictators and started to practice a regime which is harmful to Islam. They have not
Page 40 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
taken a lesson from history, i.e., how the lives of those tyrants ended with great tragedy. They
neither think about the great disasters awaiting them in this world nor do they think about the
punishments of the next world.]
Many people also looked down on our Prophet Rasulullah, peace be upon him, and said, "Is this
the Prophet that is sent by Allahu ta'ala?" The disbelievers of Mecca said, "It would have been
better if this Qur'an has descended to one of the leaders of Mecca." This conceited behavior of
disbelievers toward the great man of religion has taken place throughout the Islamic history.
Such behavior by these powerless creatures, who were unaware even about the construction of
their own bodies, was a declaration of war toward their Owner and Creator who is the most
powerful in all respects. Once, the devil also behaved with conceit and said that he was created
out of fire and Adam was created out of clay, therefore, he was superior when Allahu ta'ala
ordered the angels to prostrate to Adam, peace be upon him, and thus the devil rebelled toward
Allahu ta'ala. When the devil observed that the fire was giving light and was very sublime, it
thought that it was superior to water and soil. In reality the real superiority is through humility,
not through conceit. There will be soil in heaven and it will smell like musk. There is no fire in
heaven. Fire is a means of punishment in hell. Fire in this world destroys whatever it touches but
on the other hand soil is useful as a building material. Creatures live on the soil (earth). Treasures
are buried under the soil. Ka'ba was built from the soil. Even though the light of fire ends the
darkness of the night and brings light unto earth but the soil causes flowers and fruits to grow.
Hadrat Muhammad, peace be upon him, the most superior of all created beings, resides in the
earth.
In the following hadiths Rasulullah, peace be upon him, said, "Allahu ta'ala communicates to
us, being almighty (Kibriya), being superior and great (Azamat) are my attributes. I will
throw those into hell without any mercy who try to share these attributes with Me," and
"Anyone having an atom's weight of conceit 'Kibr' in his heart will not enter the heaven."
When he was asked whether those who like to dress clean clothes and use clean shoes would be
included in this category, he answered, "Allahu ta'ala is all Gracious (Jamil) and loves those
who possess grace (Jamal)" or in other words, Allahu ta'ala loves graceful people. [People who
cleanse themselves to avoid having an ugly and disgusting appearance or in order not to get a
nickname for having an ugly appearance or in order to look good and beautiful are called "people
having grace." The things that are necessary to support life barely are classified as "bare
necessities". Using "bare necessities" in such a way to look lovely and beautiful is considered as
having grace. For example, having a dress is a "necessity" of life. While everyone needs a dress
to cover themselves, using the dress in such a fashion to look lovely constitutes as having grace.
Ornamenting one's body, dress or the thing one uses in order to impress others or to obtain
superiority over others is called "Zinat". "Zinat" are the things that are beyond the "bare
necessities" (as described above) but necessary to protect one's body, health, honor or value. It is
not permissible for a man to use "Zinat" under any circumstances. On the other hand, for women,
it is not permissible to use "Zinat" amongst men who are strangers to them.]
Every work and act of Allahu ta'ala is beautiful. He also loves persons with beautiful morals and
character. This hadith informs us that conceited people, like those other sinners, will not enter
heaven without punishment. The destination for those who cannot enter heaven will be hell
because there is no place other than these two in the hereafter. Anyone who has an atom's weight
of belief will not reside in hell forever and will enter heaven ultimately. Anyone who has
committed a grave sin without repentance for it will suffer his due punishment first if he cannot
attain any intercession and then will be let into heaven. Anyone who enters heaven once will
Page 41 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
never be thrown out of it. In the following hadiths, Rasulullah, peace be upon him, said, "Any
believer (Mumin) who was not a conceited person, who was not a deceiver, and who did not
violate others' rights will enter heaven without questioning." and "A believer (Mumin) who
violates others' rights is a blemished and defected believer." One may borrow money in order
to meet the necessities of life, but one must pay it back as soon as one has the means. The above
hadith cautions against violating others' rights. These rights comprise the money one borrows
without needing it or not paying it back after having the means or borrowing through illegitimate
prohibited means or the money promised to be paid to the wife (Mahr money) but is not paid
back yet and obligation of teaching the religious knowledge to others which one did not carry out
yet. Rasulullah, peace be upon him, before his death called his son-in-law Hadrat Ali, may
Allahu ta'ala be well pleased with him, and told him, "Oh Ali! I owe money to such and such
Jewish person. Pay him back!" He had borrowed some barley from him earlier. His last
request to Hadrat Ali, may Allahu ta'ala be well pleased with him, was that he should pay him
back. Hadrat Abdullah bin Salam, may Allahu ta'ala be pleased with him, who was one of the
leading Jewish scholars of that time, recognized the prophethood of Rasulullah, peace be upon
him, by just speaking to him once and thus became Muslim. One day, he was seen carrying wood
on his back. People, in the community, who saw him this way asked him why he was carrying
wood on his back while he was rich and had so much money. He said he was doing in order to
save his soul from conceit. If a rich man carries his own goods in order to avoid paying money to
a porter, that would be lowliness (Tazallul). But if he does it in order to follow the Sunnat of
our Prophet, peace be upon him, and in order to avoid carrying out the desires of his soul, it is a
good action which brings rewards (Thawab). In one hadith, Rasulullah, peace be upon him, said,
"During the Day of Gathering (Qiyamat), Allahu ta'ala will not speak to three classes of
people and will punish them very severely, these are: a fornicating old man, a lying head of
state and a conceited poor man." Abu Ubayda bin Jarrah, may Allahu ta'ala be well pleased
with him, the commander of the Muslim army in Damascus, along with others around him went
out to welcome Caliph Hadrat Umar. Hadrat Umar, may Allahu ta'ala be well pleased with him,
and his slave were riding the camel at alternating time intervals. The time arrived for his slave to
ride the camel when they were about to enter Damascus. Hadrat Umar, may Allahu ta'ala be well
pleased with him, came down from the camel and let his slave ride the camel. He held the strings
of the camel and walked. While he was passing by a small stream, he took off his special shoes
(Mash) and soaked his feet in the water. Commander Hadrat Ubayda, may Allahu ta'ala be well
pleased with him, seeing him doing all of these said to him, "Oh Caliph! Why are you acting this
way? All the people of Damascus, especially the Byzantinians are gathered here to see the leader
of the Muslims. They are looking at you. They will not approve or like the way you are
behaving." Hadrat Umar, may Allahu ta'ala be well pleased with him, replied, "Oh Aba Ubayda!
Your expressions are very harmful for these people. These people will think from your sayings
that a man gains honor by riding a camel (vehicle) or by dressing in ornamented dresses. They
will not understand that a man gathers honor by being a Muslim and by worshiping. We were
lowly people. [We were slaves at the hand of the Persian kings.] Allahu ta'ala honored us by
making us Muslims. If we seek superiorities other than those which Allahu ta'ala gave us, Allahu
ta'ala will make us lowly again, lowlier than everything else." Superiority (Izzat) is with Islam.
Anyone who follows the ethics of Islam will be superior. Anyone who dislikes these rules and
looks for superiorities in other things will be lowly. Another order of Islam is humility. Anyone
who behaves humbly will be superior and will rise above others. Anyone who has pride
(Takabbur), and haughtiness will be lowly.
Page 42 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
In one hadith, Rasulullah, peace be upon him, said, "On the Day of Gathering (Qiyamat), the
people who were conceited in the world would be raised from their graves like small ants,
lowly and disgraced. They will be small like an ant but they will be in the form of a human
being. Everyone will look down upon them as lowly creatures. They will be thrown into the
"Bolis" canyon of hell which is the deepest canyon of hell and which has the severest
punishment of all. This canyon is called "Bolis" because the people who are thrown there
will lose all their hope for ever getting out. They will be lost within the fire. When they ask
for water, they will be served with the pus of the residents of hell." Abu Hurayra, may Allahu
ta'ala be well pleased with him, the governor of the city of Madina, was carrying wood on his
back. Muhammad bin Ziyad, may Allahu ta'ala be well pleased with him, recognized him and
said to the people around him, "Open the way for the governor!". The young people there were
puzzled by the humility of the governor. In the following hadiths Rasulullah, peace be upon him,
said, "There was a conceited person among the previous communities (ummats) of the
prophets who would walk around with his long dress touching the ground. His behavior
offended Allahu ta'ala. He ordered the earth to swallow him." and "Riding a donkey,
dressing wool clothes and milking a cow shows that the performer of these actions is not a
conceited person."
Conceit is caused by the following seven reasons: knowledge or religious knowledge,
performing good deeds or worships, lineage, beauty, strength, property and ranks. Existence of
these attributes with ignorants causes conceit in them.
Although knowledge causes conceit, its medicine is also knowledge. It is very difficult to obtain
remedy for knowledge which causes conceit. Knowledge is a very valuable thing. A person who
possesses knowledge thinks of himself as superior and honorable. It is more correct to say that
his knowledge is not real knowledge but is in fact, ignorance. Real knowledge teaches one his
weaknesses and shortcomings as well as the superiorities and greatness of Allahu ta'ala. It
increases one's fear toward Allahu ta'ala and humility toward His creatures and causes him to
respect the rights of others. Learning and teaching this type of knowledge is obligatory and is
called "Ilm al-nafi". It causes one to perform worships only for the sake of Allahu ta'ala. The
remedy for knowledge which causes conceit is to know the following two items: The first one is
to know that the superiority of knowledge is relative. That is, it depends on the pure intention of
the person who possesses the knowledge. One should not learn in order to become religious
leaders ("Imam" or "mufti") or in order to achieve fame as a religious person. The second one is
to know that one should learn in order to practice according to that knowledge and in order to
teach others and one should perform these only for the sake of Allahu ta'ala. The sheer
knowledge which does not accompany practice (Amal) or sincerity (Ikhlas) is harmful. In a
hadith, Rasulullah, peace be upon him, said, "The possessor of the knowledge who learns not
for the sake of Allahu ta'ala will be forced to sit on the fire in the hell." Learning in order to
obtain property, ranks and fame is in this category. Learning in order to obtain worldly
possessions or to be more precise, learning religious knowledge in order to advance one's
worldly possessions is like eating excrements with a golden spoon. Such a person is a religious
thief. In one hadith, Rasulullah, peace be upon him, said, "Those who Learn religious
knowledge in order to gain worldly possessions will not smell the scent of the heaven." It is
permissible (Jaiz) and even necessary to learn scientific knowledge in order to gain worldly
possessions. Another hadith communicates about two types of scholars: "There will be two
types of scholars in my community (Ummat). The first one will be useful to human beings
through their knowledge. They will not expect any benefit for their teaching. Fishes in seas,
Page 43 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
animals on earth and birds in skies will pray for these types of persons. Alternately, the
person whose knowledge is not beneficial to others and uses his knowledge in order to gain
worldly possessions will be forced to wear a halter made of fire in the hell." The Qur'an
informs us that all the creatures in the skies and on the earth praise Allahu ta'ala. The
scholars mentioned in the hadith, "Scholars are inheritors of the prophets," are the ones
who follow the examples of Rasulullah, peace be upon him. The scholar (Alim) who practices in
accordance with Islam is like a source of light which illuminates its environment. The following
hadiths are famous: "In the Day of Gathering 'Qiyamat', a religious scholar will be thrown
into hell. People who were in hell and who knew this person will gather around him and
ask him why he was punished this way while he was the one on earth who communicated
the orders of Allahu ta'ala to others. He will answer by saying, Yes! I would tell you that it
is a sin and don't do it but I would do it myself, and I would not do while I would tell you to
do it. That is why I am suffering this punishment now," and "While I was taken to skies
during the night of ascendance (Miraj), I saw some human beings. They were being
punished by having their lips clipped with scissors made of fire. I asked Gabriel about
them. He said they were the holy preachers who advised others to do what they would not
do themselves," and "Soldiers of hell will punish the sinning memorizers (Hafizs) of holy
books before they will punish idol-worshippers. Because, the sin which is carried out
knowingly is much worse than the one which is done unknowingly." The companions of the
Prophet were very profound scholars therefore, they were as afraid of small sins as they were of
grave sins. The memorizers (Hafizs) mentioned in this hadith might very well be memorizers of
the Old Testament because sinner Muslims will not suffer heavier punishment than disbelievers
or they will be the ones of the followers (Ummat) of our Prophet, peace be upon him, but they
will be the ones who slighted orders of Islam, e.g., by not paying attention to permissibles
(Halal) and prohibited actions (Haram), and thus become disbelievers. In one hadith,
Rasulullah, peace be upon him, said, "Scholars are trusted representatives of the prophets as
long as they do not intermingle with government officials and do not run after collecting
worldly goods. When they start to collect worldly goods and start to intermingle with
government officials, they are considered to be violating the trust of the prophets." A
trusted person is expected to protect the goods which are entrusted to him. Similarly, religious
scholars should be protecting the religious knowledge from corruption. Once, Rasulullah, peace
be upon him, was visiting the "Ka'ba". He was asked who was the worst person. He answered,
"Do not ask the worst ones! Ask about the good ones. The evil scholars (alims) are the
worst of all human beings." Because, they knowingly commit sins. Jesus (Isa), peace be upon
him, once said, "Evil scholars are like a piece of rock which blocks the waterway. Water cannot
penetrate through the rock. Therefore, the rock stops the running of the water." An evil religious
scholar resembles to a sewer system. From a distance it looks like a reinforced concrete system
but it is filled with sewage. In one hadith, Rasulullah, peace be upon him, said, "During the Day
of Gathering (Qiyamat), the worst punishments will be applied to religious scholars who
did not practice in accordance with their knowledge." For this reason, hypocrites (Munafiq),
in other words, those disbelievers who fake as being Muslims, will go to the deepest part of hell.
Because, they remained as disbelievers knowingly and through stubbornness. A person who
learns religious knowledge obtains either eternal salvation or falls into eternal disaster. In one
hadith, Rasulullah, peace be upon him, said, "Some people who will be punished in hell will
generate very bad smell. Others around them will suffer more from the bad smell than
from the fire. When asked about the reason for their bad smell, they will answer by saying
Page 44 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
that they were religious scholars but they did not practice in accordance with their
knowledge." Abuddarda, may Allahu ta'ala be well pleased with him, once said, "If a person
holding any kind of a religious rank does not practice in accordance with his knowledge, he
couldn't be called a scholar (Alim)." The devil had knowledge about all religions but did not
practice in accordance with that knowledge. Let's assume that a person is left alone in a desert
and has ten swords and other weapons in his possession. Furthermore let's assume that he is a
very brave person with knowledge of how to use these weapons. If he does not use the weapons
against an attacking lion, what good are the weapons? None at all, is it? Similarly, learning the
answers of one hundred thousand religious questions does not do any good to a person unless he
puts this knowledge into practice. Also, if a sick person knows how to remedy his sickness but
does not apply his knowledge toward obtaining that remedy, he does not benefit from his sheer
knowledge.
In one hadith, Rasulullah, peace be upon him, said, "In the time period close to Doomsday,
most worshipers will be ignorant of their religion and majority of men who possess an
authoritative position in religion will be sinners (Fasiks). " The sinner religious man referred
to in this hadith will be mixing with government officials in order to obtain materialistic gains.
According to Sufyan al-Sawr, may Allahu ta'ala be pleased with him, there is a special valley in
hell which is made of fire. This valley will be reserved only for the punishment of hypocrites
who memorize the Qur'an but also mix with the government officials. Again, Sufyan, may
Allahu ta'ala be pleased with him, stated the following: he was very advanced in the knowledge
of interpreting the Qur'an. He was able to interpret a verse in thirty-three different ways. Then,
he went to a reception given by the ruler (Sultan) of the time and lost all his knowledge because
of the effects of the food he consumed at that reception. Muhammad bin Salama, may Allahu
ta'ala be pleased with him, says that the state of a memorizer of Qur'an who waits by the door of
the people who are in charge of government affairs in order to obtain some material gain is
worse than a fly which sits on a piece of dirt.
The hadith, "The person who has been given knowledge by Allahu ta'ala but does not
transmit the knowledge to others will be punished severely during the day of Judgement by
a halter made of fire" was quoted earlier. Religious men who do not teach the knowledge to
qualified persons are the ones referred to by this hadith. The fifth verse, "Do not give your
possessions to dissolute persons" of the chapter of "Nisa" of the Qur'an prohibits one to teach
knowledge to base and lowly hypocrites.
The following hadith, "Islam will spread everywhere. Muslim businessmen will travel freely
by ships at big seas to other countries for commerce. Muslim warriors riding their horses
will go to the other countries. Later on, some memorizers (Hafiz) of the Qur'an will appear
and will boast by saying, 'Is there anyone who can recite the Qur'an better than me?' or 'Is
there anyone who knows more than me?' They will be the firewood of hell," points out that
their recitation of the Qur'an with hypocrisy and their boasting will lead them to hell.
In another hadith, it was pointed out, "Anyone who claims to be a scholar indeed is an
ignorant." Persons who present themselves to be knowledgeable about everything, for example,
by answering every question or giving an interpretation of everything they see are actually
displaying their ignorance. He who states that he does not know the answer but will study and
then answer the question is an advanced scholar. When they asked Rasulullah, peace be upon
him, what is the most valuable place on earth, he answered, "I don't know, if my Lord informs
me, I will tell you." Then, he asked this to Archangel Gabriel and received a similar answer
from him. Then, Gabriel asked Allahu ta'ala and received the answer, "Masjids-Muslim houses
Page 45 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
of worship." When 198th verse of the chapter of "A'raf" of the Qur'an which says, "Command
forgiveness and performing good deeds" was descended, Rasulullah, peace be upon him,
asked Gabriel to interpret its meaning. Gabriel said, "Let me learn from my Lord" and left.
When he returned he said that Allahu ta'ala commanded by saying, "Get close to those who run
away from you! Give generously to one who does not give you! Forgive those who oppress
you!" When Sha'bi, may Allahu ta'ala be pleased with him, was asked a question he answered
by saying he didn't know the answer. The questioner told him that, since he is the religious
authority (Mufti) of Iraq, it was inappropriate for him to say he does not know the answer.
Sha'bi, may Allahu ta'ala be pleased with him, replied him, "Even archangels have said they
didn't know. His answering the same way would be perfectly appropriate." Imam Abu Yusuf,
may Allahu ta'ala be pleased with him, answered one question by saying, he doesn't know the
answer. People then said that he is paid from the government treasury for answering questions
but he doesn't know the answers. He answered them by saying that he gets paid for the things he
knows and that if he were to get paid for the things he doesn't know, the whole budget of the
government treasury wouldn't be enough. Establishing friendships with ignorants who do not
follow their souls would be better than establishing friendships with religious persons who are
slaves of their souls. A religious person's being conceited because of his holding a religious post
is the utmost sign of his ignorance because having knowledge leads one into being a humble and
modest person and protects one from being haughty and conceited.
It is forbidden to be conceited or haughty. Pride (Kibr) is an attribute of Allahu ta'ala. Being
proud (Kibriya) or the attribute of pride is appropriate for Allahu ta'ala. When a human being
holds the view that his soul is lowly his value will increase in the sight of Allahu ta'ala.
Conversly, a person who thinks himself worthy and superior will not have any value in the sight
of Allahu ta'ala. Any scholar who does not know the harm of being conceited and haughty
should not be considered a real scholar. Gaining more knowledge increases one's fear of Allahu
ta'ala and one cannot dare to commit sin. For this reason, all prophets were humble persons.
They were very much afraid of Allahu ta'ala. They did not possess vices like conceit and self
love (Ujb). One should not treat youngsters and sinners (fasiks and fajirs) with conceit.
Alternatively, it is necessary to treat conceited persons with equal conceit. A scholar, upon
seeing an ignorant should say to himself that he commits sin because of his ignorance but I am
committing sin despite my knowledge or upon seeing another scholar should say to himself that
he knows more than me and practices according to his knowledge with sincerity (Ikhlas) but I
don't do like him or I am not like him, or upon seeing an older person than himself should say to
himself that he performed more worships than me, or upon seeing youngsters should say to
himself that those youngsters have less sin than me, or upon seeing his friends who are at his age
should say to himself that I do not know what they are doing but I know my own sin therefore, it
is necessary to scorn those who are known as sinners (Himself) or upon seeing those who
deviated from the right path or a disbeliever, he should say to himself that it is not known to
anyone how one's life will end thus, I should ponder about how my life will end up. Therefore he
should not treat those with conceit either but he should not love them. Especially persons who
deviated from the right path and disbelievers are enemies of Sunnat of our Prophet, peace be
upon him. They try to put out the light emanating from the Sunnat of our Prophet, and try to
spread fabricated actions (Bidat) in religion along with corruption. Also, they try to discredit
"Ahl as-sunnat scholars" as well as try to give wrong meanings to hadiths of our Prophet and
verses of the Holy Qur'an and thus try to demolish Islam insidiously.
Page 46 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
[The books published by our organization are all translated from the books of famous "Ahl as-
sunnat scholars". These books do not contain any of our own thoughts. In all of our books, we
are striving to relate to the youngsters about the greatness of the "Ahl as-sunnat scholars". We
are communicating them that the only way to reach the happiness of the next world (Akhirat) is
the way taught by the "Ahl as-sunnat scholars". We are striving to introduce this way of
happiness and salvation to humanity and we are not expecting any worldly benefits for these
actions from anyone. Those who deviated from the right path, or "la-madhhabiyya" or all other
types of enemies of Islam might not like our striving to distribute these books and therefore
invent extraordinary lies and slanders about our books. Since they do not possess the necessary
Islamic knowledge, they cannot challenge us in this regard. They cannot also claim that we are
making profit by selling these books because we are not. Everyone knows that. Most of the time,
we send these books free of charge to anyone who asks for them. We hear that some people are
telling others that these books contain unsound knowledge but when we challenge them to show
what part is unsound they say, Oh! We just heard that from others. That is the way they told us.
Alhamdulillah, conscious youngsters do not believe these lies and slanders and the number of
people who read our books are increasing day by day.]
One should not love these destructive people who try to divide Muslims. One should also ponder
how his life will end and how Allahu ta'ala has decreed in eternal past about his end. One cannot
know definitely, while living here, who will have higher degrees in the hereafter. Many of those
who held religious posts died in a state of disbelief. Many disbelievers ended their lives in a state
of belief. Considering all of the things said above, one who says that a disbeliever will be in hell
and he himself will be in heaven would be claiming to have knowledge of the hidden (Gayb) and
such a claim would put him into state of disbelief. Therefore, it is not permissible to be conceited
toward any person.
A person might argue the following: it is necessary to advise others, i.e., disbelievers and persons
who deviated from the right path, not to perform prohibited actions but obviously one cannot
advise them if one sees himself lower than them. Besides, the way our Lord performs His actions
are such that a person will die in a state which represents the way of his living. In some instances
the opposite of this also occurs but these instances are rare. Furthermore, Allahu ta'ala praises
believers and says that they are superior to disbelievers. We would answer the argument as
follows: it is necessary not to love them because Allahu ta'ala ordered us "Not to love them"
not because we are superior to them. The following example will clarify this point further. While
a ruler (Sultan) is sending his young son along with a servant to some distant location, he
instructs the servant to beat his son if he does not behave himself. Later on, when the son
misbehaves the servant beats him according to the instruction of the ruler. While he is beating
the son, the servant knows that he is not superior to him. Therefore, he cannot treat him with
conceit. Similarly, a believer's not loving disbelievers resembles to this example. Allahu ta'ala
informed us that believers are superior but this is not due to their selves being superior but
instead its due to their superior belief. Pssessessors of belief will be superior. Infinite superiority
will show itself at the last breath.
Worship's being a valuable worship depends on some conditions. A Muslim does not waste his
time with non-beneficial things (Malayani). The first caliph Hadrat Abu Baqr, may Allahu ta'ala
be pleased with him, said that they were not performing seventy permissible (Halal) actions lest
they would do one prohibited (Haram) action. Therefore, no one should depend on his worships
and become conceited. Acceptance of a worship depends on its proper intention. It should only
be performed for the sake of Allahu ta'ala. It is not easy to obtain such pure intention. Purifying
Page 47 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
or cleansing one's soul (Nafs) could only be achieved through piety (Taqwa). "Taqwa" means
one's not performing forbidden deeds. It is very difficult for anyone who does not have a
cleansed soul to perform worship only for the sake of Allahu ta'ala.
Bragging with one's ancestry and showing conceit is a sign of ignorance and stupidity. Cain
(Kabil) was the son of "Adam", peace be upon him. Canan (Kan'an, Yam) was the son of Noah
(Nuh), peace be upon him. Their fathers' being prophets did not save them from disbelief. Those
who brag with their ancestry should observe the state of their ancestors now. Didn't they become
a piece of soil now? Is it reasonable to brag about a piece of soil? One also should not brag with
their piousness but instead should try to be a pious person like them.
Most women are conceited about their beauty. But, beauty does not endure. It goes away fast. It
does not become a permanent property of a person. Bragging about something which is
temporarily given to her would be stupidity. Physical beauty, accompanied with a beautiful heart,
i.e., spiritual beauty, is very precious. Cleanliness of the heart would be apparent by the person's
adherence to the Sunnat of our Prophet, peace be upon him. If the heart, spirit and ethics of
human beings are not held as superior, they become no more than animals. They become even
lower than the animals. They will be like a machinery which is filled with dirt and needs
cleaning up and maintenance. They will resemble to a worn out machinery which always
requires fueling, cleaning up and repair. Would it be fitting for such a person to be conceited and
see himself superior to others? It is more fitting for him to be a humble person.
Being conceited about one's youth and strength would also be ignorance. In general, strength of
muscles and sense organs exists in greater amounts in animals than in man. Thus, the animals
should be conceited toward human beings, shouldn't they? Moreover, who can ever claim that he
will always stay young and strong, or will never be ill, or will never have an accident? Is there
anyone in the recorded history of mankind who never lost his youth and strength or breath?
Therefore, would it be reasonable for anyone to brag or to be conceited about something which
one possesses temporarily for a short period of time and which also exists in animals.
It is also not befitting for a human being to brag and to be conceited about one's property,
children, rank, and position because, these are not inherent superior properties of him. They are
temporal and transitory things that leave human beings very quickly. Besides, they even exist in
unethical and lowly persons. Actually, they exist amongst those persons most of the time. If
these were things that cause superiority, people who do not have these or who had them but later
on lost them would necessarily be very lowly persons. If having property is a cause of honor then
a thief would be considered an honored man because he possesses stolen property even if it is for
a short period of time.
Hatred (Hiqd) should also not a cause of conceit. The dictionary meaning of hatred is to have
hate or to keep a grudge. One hates someone with his heart. He will be angry at somebody who
is equal or superior to him. Since he cannot do anything about it, he would become conceited
toward that person. This kind of person cannot be humble toward those who deserve humility,
and cannot accept their righteous words and advice. He tries to show everybody that he is better
than that person Even when he wrongfully hurts someone, he does not apologize.
Jealousy (Hasad) also causes conceit. One wants things possessed by others for himself. He
wants others not to have them. He also refuses to listen to the righteous words of those whom he
is jealous of. He does not want to ask and learn anything from them. Even though he knows their
superiority, he still treats them with conceit.
Hypocrisy (Riya) also causes conceit. A person who has this habit treats strangers with conceit
in the presence of his friends. But when he is alone with the stranger, he does not treat him with
Page 48 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
conceit. Islamic scholars should use dresses which would be fitting to their honor and should act
with dignity in order to protect themselves from the conceited people. For this reason, the great
Islamic scholar, Imam al-azam Abu Hanifa, may Allahu ta'ala be pleased with him, said that
scholars should have a larger head cover and have large sleeves in their gowns. The preachers
will get rewards of worshiping if they beatify themselves with new and clean dresses. If they are
not respected, then their words will not have any effect on others because ignorants judge people
by their dress and by their looks. They don't understand the value of his knowledge or virtues.
Most people are not aware of their conceited behavior. Therefore, it is necessary for one to know
the signs of conceit. When a conceited person enters a new place, he wants everyone there to
stand up. This does not apply to a scholar who goes some place to preach and knows that people
there respect him. If he wishes for those people to stand, that would not be conceit. In general, if
one himself wants to sit but requires others to stand, that would be conceit. Hadrat Ali, may
Allahu ta'ala be well pleased with him, said, 'Anyone who wants to see what a person of hell
looks like should look at the person who himself sits but requires others to stand." The
companions may Allahu ta'ala, be well pleased with them, loved Rasulullah, peace be upon him,
more than anything else in the world but they would not get up when he comes along to join
them because, they knew that Rasulullah, peace be upon him, would not want them to get up for
him. But, besides all these, when an Islamic scholar (Alim) comes along, one should stand up in
order to show respect for his knowledge. Yahya bin Kattan, may Allahu ta'ala be pleased with
him, after completing the late afternoon (Asr) "salat" prayer, was sitting by the "minaret" and
leaning against its wall. Some of the famous scholars of his time came along. One of them was
Imam Ahmad bin Hanbal, may Allahu ta'ala be pleased with him. They asked him questions
about knowledge of hadith. He answered all of their questions. They were all standing while he
was sitting. He did not tell any of them to sit down, and none of them dared to sit down. Their
conversation continued until the time of sunset. The general custom is that a younger scholar will
be seated in a higher seat than an older, ignorant man A student should not start to speak before
his teacher, should not sit in his seat in his absence, and should not walk ahead of him on the
street. If a person loves others to get up and stand up for him but knows that this love and desire
is not proper and wants to get rid of this love, then his love is considered a natural tendency or it
is generated through the instigation of the devil. In both cases, it is not a sin because the control
is not in his hands. It happens out of his own will.
Another sign of conceit (Kibr) is desiring not to walk alone but desiring that someone should
walk behind himself or loving to ride an animal while his students walk alongside the animal.
Rasulullah, peace be upon him, was going toward the "Baki" cemetery of the city of Madina.
Some people saw him and started to walk behind him. Rasulullah, peace be upon him, stopped
walking and commanded them to walk ahead of him and he followed them. When he was asked
for the reason for his behavior he said, "I heard the sound of their steps. I required them to
walk ahead of me in order to prevent an atom's weight of conceit coming into my heart." It
is obvious that he would not have any conceit in his heart but this was a way of communication
or teaching to his companions. According to Abuddarda, may Allahu ta'ala be pleased with him,
when the number of persons who walk behind a conceited man increase in number, the conceited
man's spiritual distance from Allahu ta'ala also increases.
The following actions also indicate conceit: not visiting acquaintances or friends, not wanting
someone to sit alongside him, not to sit together with sick or ill persons, not to perform the
necessary housework, not to purchase and bring the necessary items that one's household
requires, not wanting to dress in one's used dresses, not wanting to dress in work clothes at the
Page 49 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
workplace. Accepting the invitations of persons who are lower than himself indicates humility
but not accepting the invitations of the poor while attending invitations of the rich indicates
conceit. The following actions are considered hypocrisy when done in front of others and conceit
when done alone or in front of others: not providing necessities of his relatives and family
members, not accepting the righteous warnings and arguing with those who advise him, and not
thanking those who point out his shortcomings.
Being a humble person requires knowing one's origins, e.g., where he came from and where he is
going. He did not exist before. Later, he became a weakling infant who could not move. He is
now a person who is always in fear of becoming sick or dying. At the end, he will die, rot away
and become soil. He will become livestock for the insects. His sufferings are similar to a
prisoner's suffering, e.g., one who is waiting for execution by hanging, i.e., in the jail of the
world. He waits every minute for news of his punishment. He will die. His body will become a
carcass and will be food-stock for the insects. He will suffer punishment in the grave. After all of
this, he will be raised from death and will be punished with the sufferings of the last Judgement
day. Which one of the following would be better fitting for a person, a person who is living with
the fear of being punished eternally in hell or a person having humility or a person with conceit?
Allahu ta'ala, who is the Creator, the Raiser, the Protector of human beings, the all-Powerfull
who has no likeness and who is the only Ruler and the Almighty says, "I don't like conceited
persons," and "I like humble persons." Hence, which one would be more befitting for
weakling human creatures? Could a sensible person who recognizes the greatness of Allahu
ta'ala ever be conceited? Human beings must show and demonstrate their weaknesses and
lowliness to Allahu ta'ala at all times. Therefore, at all times and at any and every occasion they
must show their weakness and humility to Him. Abu Sulaiman Darani, may Allahu ta'ala be
pleased with him, says, "If anyone tries to reduce me down to a lower state than I am in now or
insults me in order to lower my position, none would be able to do it because I know that I am in
a position lower than anyone could ever think as the lowest of all degradations and insults." Is
that ever, be possible? Can anyone ever think of himself as the lowliest of all? Even, lower than
the devil and Pharaoh? Because, these two [and Stalin, Mao and their followers who are the
greatest enemies of Islam and humanity] are the worst of all of the disbelievers. One should
reason with himself by thinking in the following manner: obviously, people who introduce
themselves as gods and kill and torture millions of people in order to satisfy their egos are the
worst of all of the disbelievers. Allahu ta'ala cursed them and therefore punished them by giving
them the worst kind of disbelief and pitied me and gave me belief. If He had desired, He could
have done the opposite also. Alhamdulillah, thanks be to Allahu ta'ala! Since He did not do so,
and since I did sin so much up to this time and since I do not know how will I be at my last
breath, I must be a humble person.
In one hadith, Rasulullah, peace be upon him, said: "Allahu ta'ala ordered me to be a humble
person. None of you should behave with conceit toward none of the others!" According to
this hadith we should be humble toward non-Muslim citizens (Zimmi) and those who come to
visit our country with permission (passport) as well as visiting businessmen and tourists. Since it
is necessary to be humble toward everybody, it is a necessary conclusion of this hadith that it
would not be permissible to hurt them in any way.
[This hadith and its explanation by "Ahl as-sunnat scholars" clearly indicate that it is not
permissible for those Muslims who live in non-Muslim countries (Dar-ul-harb) to attack and
violate the rights, properties and honor of the citizens of that country. Stealing, rioting, hurting
others, violating the laws of the land, insulting the governing persons, violating tax-laws,
Page 50 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
avoiding payments of tolls or fares, and all similar behaviors which are not compatible with the
honor of Islam and Islamic ethics are not permissible. In the disbelievers' countries, not violating
the Christian laws does not mean recognizing them as "Ulul-amr." No one's orders causing
rebellion to Allahu ta'ala will be carried out. This type of orders of the "Ulul-amr" or this type
of order of the other disbelievers who are in position to harm others will not be fought back.
Fighting back against the government or violating the laws will cause instigation (Fitna).
Causing instigation is forbidden (Haram) and is a grave sin. "Fiqh" books or in other words
"Islamic law books" at their chapters which covers the subject of force or coercion (Ikrah) and
third volume, 55th letter of Muhammad Ma'sum's Maktubat include explanation of this matter.
Anyone living in Muslim countries (Dar-ul-Islam) or in non- Muslim countries (Dar-ul-harb),
despite the above-mentioned hadith of our Prophet, causes distress to disbelievers or interferes
with their government or disciplines or violates their laws would be committing sin. Moreover
his actions will might make an impression on all peoples of the world that Muslims and Islam are
evil, barbaric and unattractive. He will be making a great disservice and treason to Islam.
"Jihad" means ordering others to do good (Amr al-maruf) and ordering Muslims not to do the
prohibited actions (TVahy al-anil al-munkar.) Amr al-maruf, means introducing Islam to
disbelievers in order to save them from the disaster of disbelief. Nahy al-anil al-munkar, means
teaching necessary religious information (Ilm al-hal) to Muslims as well as stopping them from
doing evil deeds (Haram actions). Both of these can be done in three ways, by utilizing one's
body, by utilizing mass media, and by praying. The first one is carried out against the imperialist
forces and dictators who obstruct the communication of good news, i.e., Islam to their poor
citizens who are in disbelief (Kufr) because they were not aware of Islam and thus they imitated
other disbelievers or they were forced, tortured or pressured by the imperialists and oppressive
dictators into disbelief. By using the most modern weaponry and techniques, these evil forces
will be fought and destroyed and thus the nations who live miserably under their rule will be
freed from slavery and then Islam will be introduced and taught to them and they will be offered
to become Muslims willingly and lovingly. If they elect not to become Muslims, they will be
allowed to live and practice their religion of choice alongside with Muslims under the Islamic
state which provides freedom, equality and justice to all. This type of fight (Jihad) is done only
by Islamic states or by the army of the Islamic states. It is never permissible for any individual
Muslim to attack and rob any other disbeliever without the prior order, permission and
knowledge of an Islamic state. Islamic religion punishes severely those Muslims who murder any
citizen of another state with whom the Islamic state has a peace accord. As can be seen clearly
from the foregoing, in the Islamic religion, fighting does not mean destroying other countries or
killing other people. What it really means is striving for the introduction of Islam to others so
that they might become Muslims willingly and lovingly and save themselves from the eternal
disasters. Our Prophet, peace be upon him, the companions may Allahu ta'ala, be well pleased
with them, and real Islamic states, for example Ottomans, all performed this type of fighting.
They never attacked people who were weak and unable to defend themselves. They fought
against the enemies of Islam, disbeliever dictators, imperialists and deviated and separatist
people who carried Muslim names, who were becoming a shield over these people to whom
Islam wanted to reach and communicate its message. They fought against them and destroyed
their imperialist power and freed enslaved people who were living miserably under their
torturous power. They, taught them Islam and thus provided opportunity for them to become
Muslims of their own free will and thus helped them to find the eternal happiness.
Page 51 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
The second duty of the Islamic army of the Islamic state is the protection of the Muslims and
Islam and warring (making Jihad) against the disbelivers and deviated separatist people who
attack Islamic countries in order to destroy and annihilate Muslims and Islam. Allahu ta'ala
orders in the Anfal surah that the Islamic state during the time of peace should investigate and
learn and produce the new weapons manufactured at the disbelivers countries. The government
officials who does not carry out and produce this weapons would be disobeying the Shari'at and
also would be responsible for the death of millions of Muslims and weakining of Islam because
of not being able to counter the attacks of their enemies.
The second kind of Islamic fight is to introduce Islam to all peoples through all kinds of
communication means. This type of fight is done only by Islamic scholars with the help and
control of Islamic states. In our era, enemies of Islam,i.e., missionaries, communists, freemasons,
and people who do not follow any school of thought (la-madhhabiyya) are attacking Islam by
using all kinds of communications means. They are trying to deceive human beings and even
ignorant Muslims through fabricated lies and slanders and thus trying to destroy Islam. Recently,
in 1992, we have heard that Christians made-up eleven questions and distributed them to all
Islamic countries. The scholars of the Bangladesh wrote answers to these and thus disgraced
these Christian clergy who was behind this plot. The Hakikat book- store located in Istanbul
added these answers under the name of "Al-Akazib-ul-jadidatul-hiristyaniyya" to the book
Assirat-ul-mustakim and now distributing it throughout the world. Also, another group, i.e.,
Kadiyanis (Ahmadiyyas), Bahais, followers of Mawdudi, people of Tablig al- Jama' at, people of
"Salafiyya" and those people who do not adhere to any school of thought (la-madhhabiyya) and
wahhabis are deviating from the correct path of Islam by deriving wrong and corrupt meanings
from the Qur'an and hadiths. Some of them who really stretch things are becoming disbelievers.
They all spread their corrupt and deviated beliefs by publishing books, magazines and booklets
and by way of radios. They spend millions for this purpose. On the one hand, they are destroying
Islam from within by deceiving 'Ahl as-Sunnat Muslims", i.e., "Sunni Muslims" and on the other
hand, they are introducing to all peoples an Islam which is not pure and correct. Among all these
various propaganda, people who want to become Muslims are becoming bewildered and they are
either giving up the idea of becoming Muslims or entering into a wrong path and presume that
they have became Muslims.
Today, the greatest fight (Jihad) is performed by "Ahl as-Sunnat scholars" against the
desctructive and cunning propagandas of the internal and external enemies of Islam through
spreading the teachings of the knowledge of "Ahl as-sunnat", i.e., the way of our Prophet
Muhammad, peace be upon him, and his companions by using all kinds of communications
means to all peoples of the world.
The third type of fight is done through prayer. It is "Fard al-ayn" or in other words it is a must
duty for every Muslim to perform this type of fight. Not performing this type of fight will be a
grave sin. Performing this third type of fight is done by praying for those who perform the first
two types of fight. Those who are doing the first two types of fight are in need of the prayers of
those who are not actively participating in the first two types of fight. All prayers performed with
sincerity will surely be accepted.
Allahu ta'ala without any doubt will help those who trust the help of Allahu ta'ala and comply
with the orders of religion and perform the above-mentioned three types of fight (Jihad). Allahu
ta'ala would not accept the prayers of those who do not prepare themselves for the fight and who
do not prepare the necessary newest war equipment beforehand and who do not establish strong
brotherhood and love among themselves but instead assume that they do their duty of fight by
Page 52 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
just making prayers. There are condition for the acceptance of the prayer (dua.) These conditions
requires us sticking to the causes which would provide the results asked by the prayer (dua.) As
we have mentioned above, in order to be successful in fight, we have to follow the orders of
Islam. Islam orders us to prepare ourselves for fight. The first type of fight requires acquisition of
the most modern weaponry and training on how to use them. Moreover, it also requires
discipline and obedience to the leaders and military commanders who are in charge as well as
avoiding separatist movements. If there are trusts (Waqf) who raise money in order to meet
above-mentioned requirements, every Muslim who has the means should help such trusts.
Helping "Ahl as-sunnat scholars" or trusts which support such scholars would also constitute
fight (Jihad) through property. Allahu ta'ala in the next world (Akhirat) is promising Paradise
for those Muslims who do fight (Jihad) through their body, property or money. Ali Muhammad
Bahli, in his book Muftiy-vi majahid written in Persian explains Jihad at length.]
The following hadith says, "Congratulations to the people who obtained the blessings and
who do the following actions: who practices humility, who knows himself as a deficient
servant, who earns his money by permissible (Halal) means and spends on useful and
beneficial things, who combines the knowledge of canonical law (Fiqh) and "knowledge of
Tasawwuf" (Hikmat), who observes the limits of forbidden (Haram) and permissible
(Halal) things, who pities poor people, who performs his business for the sake of Allahu
ta'ala, who has good morals, who does not do wrong things to others, who practices
according to his knowledge, who distributes extra wealth to others and who limits his
speaking."
Humility (Tawazu) could also be practiced by some in order to make a joke of it or by some
hypocrites in order to obtain worldly goods and ranks or by some others because they are afraid
of something. This type of humility is a vice. Getting rid of this vice requires elimination of the
things that cause it. Anyone who gets rid of the things that cause a vice will obtain true humility.
VALUE OF KNOWLEDGE AND SCHOLARS
The book Riyad-un-Nasihin written in Persian [This book is written in Persian by Muhammad
Rabhami in 835 Hijri. It is published in 1313 Hijri at Bombay. It has been reprinted for a second
time by Hakikat bookstore of Istanbul in 1994.] states the following starting at page 356: The
hadith which is written in the book Mirsad-ul-ibad minal-mabda-i ilal-ma'ad [The author of this
book Najmaddin Abu Bakr Razi passed away in 654 Hijri.] states, "A person who learns
religious knowledge with the intention of obtaining respect of the scholars or with the
intention of arguing with the ignorants and becoming famous will not even get the smell of
the heaven." It is understood from this hadith that a person who learns religious knowledge for
obtaining wealth or ranks or satisfying his animal desires and does not practise according to his
knowledge is not an Islamic scholar (alim). Another hadith states the following: "A person who
learns for obtaining worldly possessions will gather those worldly possessions but his gain
in the Akhirat will be the fire of hell." This type of knowledge does not benefit anyone. It is
necessary to escape from this type of knowledge. For this reason the following hadith states,
"Oh my Rabb! Please protect me from the useless knowledge." The knowledge which has to
be learned by a Muslim is called "Islamic Knowledge." Islamic knowledge is devided into two
sections, "Religious knowledge" and "Scientific knowledge" The useless knowledge is also
divided into two sections. The first one is the religious knowledge learned by the persons
mentioned hereinabove which are said to go to hell. The second type is the scientific knowledge
Page 53 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
which is not associated with the religious knowledge. [The Ancient Romans' torturing the Jews
by throwing them to the lions, the Christians' barbaric attacks against the Muslims at Palestine
during the middle ages, mass killing of people in Europe by Hitler and in Asia by Russian and
Chinise communists, and British attacks on people by deceiving nations by making them to fight
with one another all accomplished by using this second type of scientific knowledge.] Allahu
ta'ala says that these monstrous people who are enemies of human beings but advanced in
scientific knowledge resemble to donkeys. He specifically says, "They are like donkeys which
carry Taurah and New Tastement as their load." These cruel people who possess scientific
knowledge but unaware of Islamic knowledge are not in the right path. Allahu ta'ala is not happy
with them. The book Kunuz-ud-dakaik incudes the hadith, "The best among you are the ones
who learn and teach Qur'an." Mishkat informs a hadith which states, "Every Muslim man
and woman must learn (Fard) Islamic knowledge." The knowledge referred by this hadith is
the knowledge which Allahu ta'ala consents and approves. Teaching knowledge to people who
are not like them is like putting golden chains around the pigs' necks. [ The following hadith was
reported in a calendar page dated June 12, 1995 published by Turkiye Newspaper, "The real
religious knowledge will be less towards the time of Qiyamat. Ignorant religious men will
give fatwa according to their own views and cause people to deviate from the right path."]
In another hadith, Rasulullah, peace be upon him, said, "A time will come such that people will
run away from the religious men in the same manner they run away from a dead donkey."
Their state informs us that the states of human beings will be corrupt and ugly. Because Allahu
ta'ala values knowledge. But those stupids who worship the world did not go to school while
they were child and when they grow up they were not honored by being in the sohbat of a real
religious scholar. Thus they are not afraid of being in danger by not having the necessary
knowledge and they do not read and learn from a real religious scholar's book. Their only
thought is collecting money and property and capturing a rank. They do not pay attention
whether they earn from permissible (Halal) or not permissible (Haram) ways. They do not
recognize and distinguish between the right and wrong. They do not appreciate the value of
knowledge and the real religious scholars. The real religious scholars' writings and preachings
have no value in the sight of these people. In the sight of these people the books and preachings
of the real religious scholars is similar to a person who sells perfumes in the market where they
sell animals or to a person who sells mirror to blind people. It is also like reading the Taha Surah
of the Qur'an to Abu Lahab or filling the pockets of street drifters with perls and precious stones
or gifting kohl to a blind person by a smart man whereby a smart man would never do any of
these actions. Allahu ta'ala called these type of people as "They are like animals. Even they
are lower than the animals." A hadith ash-sharif reported by Anas Bin Malik, may Allahu
ta'ala be well pleased with him, stated, "Allahu ta'ala will disgrace a person within the
community if he insults a scholar without a just cause. A person who respects scholars will
be honored and held high like prophets by Allahu ta'ala." In another hadith, the following
was communicated, "If a person while speaking raises his voice higher than the scholar's
voice then Allahu ta'ala will disgrace him in this and in the next world. If he feels sorry and
repents then he will be forgiven." It is apparent from the foregoing that it is necessary to pay
respect toward real scholars.
A poem:
You were created from a drop of water, don't forget!
Never hold yourself equal with scholars!
Listen to what ordered Mustafa!
Page 54 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
Respecting scholars is respecting me!
Know well that only knowledge and scholars will save human beings from deviating to wrong
paths. Without a guide (Rahbar) one can never find the true path. For this reason it is necessary
to find the real ahl as-sunnat scholars and then read correct religious books writtten by them. It is
written in the "Kahf" surah of the Qur'an that even though the great prophet Moses (Musa),
peace be upon him, was in the highest degree of knowledge and was conversing with Allahu
ta'ala and drank from the sherbet of love of Allahu ta'ala, he still joined Yusha, peace be upon
him, who was a student of Hizir, peace be upon him, in order to learn knowledge from him.
Also, Moses (Musa), peace be upon him, despite being a master of logic, still went to learn from
Hizir, peace be upon him. This is reported at length in the interpretation (Tafsir) book written by
Bukhari, may allahu ta'ala be well pleased with him. Oh my brother! Did you find something
more precious than knowledge and scholars so that you are spending your life away with it.
Don't you know that our religion orders us to pay respect to knowledge and scholars and join to
the ranks of those who are in the way of Allahu ta'ala. For this reason, do not spend your life
away with unnecessary things. The following is reported in a hadith ash-sharif, "There is one
degree of difference between a prophet and a scholar who possessess correct knowledge
and acts according to that knowledge. This one degree is the degree of prophethood." One
should strive to learn knowledge in order to attain this happiness.
A poem,
Oh! The happy person who is learning knowledge!
Do not waste even one minute of your life!
Appreciate the value of this advice!
The sorry will be, the one who does not appreciate!
Story: Imam Abu Yusuf Kadi had a fifteen years old son. He loved his son very much. He died
suddenly. He said to his students that they should attend the chores of his dead son because he
said he did not want to miss the class of his teacher. After the death of the Imam, some people
saw him in their dreams. He was standing accross a large mansion in the heaven. The mansion' s
height was extending toward the 'Arsh". They asked the owner of the mansion and he said that it
was his mansion. They further asked how he got that mansion. He answered by saying that he
got the mansion because of his love for knowledge as well as his love for learning and teaching
it. Oh my brother! In order to be dear (Aziz) in this and in the next world do learn knowledge!
A poem,
To be happy all the time,
To find respect everywhere,
Try to acquire knowledge,
Get used to carrying the crown of knowledge!
Story: The author of the book Riyad-un-nasihin mawlana Muhammad Rabhami states that his
teacher Allama Muhammad Jalal Kayini Summa Hirawi's eldest son was a very pious scholar.
While he was dying, his father was alongside his bed. After his death, he covered his face and
then went to the school and started to teach hadith for a while. After the teaching, he went back
and started for the preperation for the burial. A voice coming from the mountains from all
directions said, "My son's time of death arrived. He died. Since this was in accordance with the
decree of Allahu ta'ala, so I accepted his decree and became content with it. I do not know what
else to do. The decree and order of Allahu ta'ala materialized in this fashion." The hadith ash-
sharif transmitted by Hasan bin Atiyya, may Allahu ta'ala be pleased with him, stated, "Anyone
who is not saddened with a dead of an Islamic scholar is a hypocrite. There is no bigger
Page 55 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
disaster for human beings then the death of an Islamic scholar. When an Islamic scholar
dies, the skies and the occupants of the skies cries for seventy days." When a real scholar
dies, an injury occurs in the religion such that the injury continues till the end of the world. The
following is reported in another hadith, "A human being is either a scholar or a student in the
way of learning knowledge or he is the one who loves them. People other than these three
types are like the flies in the stable." Try not to be the one of this forth class!
A poem,
It is the knowledge which saves human beings from hell.
Knowledge is the property no one can take away from you.
Do not ask anything other than knowledge,
Knowledge is the means which provides happiness in the both worlds!
It is written in the "fatwas of Baldaji" that the Imam-i Sadr-us-shahid [Sadr-us-shahid
Husamaddin Omar was martyred in 536 at Semarkand.] states, "A person's marriage (nikah) will
be dissolved aoutomatically if he makes joke of a real alim (scholar)." Anyone who calls an alim
with names like, fool, ignorant, pig, or donkey will be punished with flogging. If he says these by
insulting then he becomes a disbeliever and his marriage will be dissolved automatically. Imam-i
Muhammad says that saying any kind of word which causes disbelief (kufr) will be treated in the
same manner, i.e., he will become a disbeliever and his marriage will be dissolved automatically.
Anyone who insults knowledge and the scholars will become a disbeliever. May Allahu ta'ala
gave all of us useful knowledge and protect us from non-useful knowledge.
13- EXCESSIVE HUMILITY (TAZALLUL)
Excessive amounts of humility is called lowliness (Tazallul), or coarseness or holding one's self
down. Lowliness is prohibited (Haram). As is the case with other forbidden things, practising
this vice upon a forced necessity (Dharurat), also becomes permissible (Jaiz). Following are
some examples of forced necessities: protecting one's religion, property, honor, or life, or to save
one's self from a tyrant. Looking for an easy solution becomes permissible when there is a
forcing necessity or difficulty.
Excessive humility is one of the vices. The following is a good example of excessive humility.
When a scholar (Alim) is visited by a shoe maker, the scholar gets up to greet him and tells him
to sit in his place and while he is leaving, he walks along with him up to the door and places his
shoes in front of him. Alternatively, if the scholar would get up to receive him and then sit back
and show him where to sit and converse with him about his business and situation and ask him
the purpose of his visit as well as answer his questions with a cheerful and smiling face and
accept his invitation and help him to solve his difficulties, he would have shown humility. In one
of the hadith Rasulullah, peace be upon him, said, "Hajj and 'Umra'(nafila) rewards will be
given to the person who attends troubles of his religious brethren." Hadrat Hasan asked
Sabit Bananiya, may Allahu ta'ala, be well pleased with them, to do something for him. He said
he was busy in the mosque with devotions (Itiqaf) and he would do it some other time. Hadrat
Hasan, may Allahu ta'ala be well pleased with him, replied back, "Aren't you aware of the news
which says that attending to one of the brethren's needs is more rewarding than performing
[Nafila] pilgrimage 'Hajj'?" Also, this hadith was used for deriving the following meanings: It is
very rewarding for people who hold rank to use their position to help needy people. For scholars,
it is very rewarding (Thawab) if they help their students through property or by using their
position. Anyone who begs while having means [Nafaka] to support himself for one day would
Page 56 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
be comitting excessive humility and thus would be comitting haram. If a person having one day's
means (nafaka) collects donations for others who do not possess one day's means or for those
who owe money to others would not be committing excessive humility. Giving a small gift while
expecting a larger gift in return is excessive humility. Verses in the Qur'an prohibit this type of
gift giving. It is a very good deed to return a better gift in response to a gift received but it is not
permissible to give a gift in expectation of receiving a better gift in return. Going to a reception
without being invited would also be excessive humility. In one hadith, Rasulullah, peace be upon
him, said, "Not attending to an invitation is a sin. Going to a reception without being invited
to it is a theft." Attending to an invitation of a marriage ceremony is necessary (Wajib) if there
are no prohibited (Haram) things or affairs taking place at the ceremony. Attending all other
types of invitations is Sunnat. It is not permissible to accept invitations which are done for
boasting or ostentation or hypocrisy. Establishing friendships with government officials, rich
persons and judges with the thought of receiving worldly benefits from them is excessive
humility. The exception in the case of forced necessity (Dharurat) was already discussed above.
Greeting by bowing down or by prostrating upon meeting one of these people is excessive
humility and is a grave sin. Bowing down for the purpose of worshiping would cause disbelief. It
would resemble to the greetings of the Jewish people.
[ The poor means needy person. In Islam, a person who has enogh money to purchase his basic
necessities of life but does not enough money to purchase a sheep for slaughtering is considered
poor. The state of poorness Rasulullah, peace be upon him, asked from Allahu ta'ala and praised
those who possess it is different from the material poorness. It is the consciousness that everyone
in every actions and deeds needs the help of Allahu ta'ala. Abdullah ad-Dahlawi, may Allahu
ta'ala be pleased with him, in his book Durr-ul-ma'arif says, "In Sufism, poor (Fakir) means one
who has no desire or in other words, one who has no desire other than the consent of Allahu
ta'ala." A person who meets this definition will embrace patience and contentment when there is
no means (Nafaka) to satisfy the necessities of life. He will be content with the deeds and decree
of Allahu ta'ala and will work to obtain sustenance in order to comply with the commandment of
Allahu ta'ala. While he is working, he will not cease to perform the ordered worships (Fard) and
will not commit prohibited acts. He will follow the orders of Islam while he is earning and
spending. Poverty will be just as useful as being rich for this type of person and will be a means
for him to obtain both the happiness of this and next worlds. A person who follows his soul
(Nafs) and who doesn't have patience and contentment is not satisfied with the decree and
destiny of Allahu ta'ala. When he is poor, he objects to Him by saying that He gave so little.
When he is rich, he will not be content and ask for more. He will spend his earnings on forbidden
things. His poverty or riches will be a means of disaster for him in both in this and the next
worlds.]
Performing every kind of business or trade, working on a permissible job for a wage, e.g.,
working as a shepherd, gardener, stonemason or carrying load on one's back or working at the
construction jobs, is not excessive humility. Prophets (peace be upon them) and saints performed
all of these kinds of work. Working to support one's self, wife and children is an obligatory
(Fard) duty. It is permissible (mubah) to work at all kinds of jobs in order to earn more money
(beyond the fard amount) with the intention of helping others with the extra money one acquires.
Prophet Idris, peace be upon him, worked as a tailor. Prophet David (Dawud), peace be upon
him, worked as an ironworker. Prophet Abraham (Ibrahim), peace be upon him, warked as a
farmer and as a tradesman on textiles. Prophet Adam, peace be upon him, weaved fabrics for the
first time.
Page 57 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
[Enemies of religion write that the first human beings lived in caves and covered themselves
with leaves. They have no documentation or evidence to back up their allegations.] Prophets
Jesus (Isa), Noah (Nuh) and Salih (peace be upon them) practiced the professions of shoe
making, carpentry and bag or case making respectively. Most of the prophets (peace be upon
them) were shepherds. In a hadith, Rasulullah, peace be upon him, said, "Purchasing one's
household needs and carrying them to one's home is an indication of his not being a
conceited person." Rasulullah, peace be upon him, bought and sold various things. His
purchases were greater than his selling. He worked for others and employed others to work for
him. He participated in business activities like joining corporations or its equivalent activities at
his time and established business partnerships. He represented others by proxy as well as
appointed others to represent himself in several activities by giving proxy (Wakalat). He gave
and received presents. He borrowed money or other things. He established trusts (Waqf). But, he
never said any harsh words to anyone or became angry with anyone while conducting all of these
worldly activities. He took oaths and made others take oaths. He performed those things that are
required by the oath and in some occasions he did not carry out the things that are dictated by the
oath and thus paid compensation (Kaffarat) for breaking his oath. He made jokes but his jokes
were always based on truth and therefore were always useful and returned fruitful results. Not
performing all of the things mentioned above or feeling uneasiness or being ashamed while
performing any one of the above-mentioned actions would show conceit (Kibr). Many people
become confused on this subject and mix humility (Tawadu) with excessive humility (Tazallul).
The soul (Nafs) deceives many on this subject.
14- SELF LOVE ( U J B)
Among the vices, the fourteenth one is self love. Self love is one's liking his worships and good
deeds and his bragging with them. One's appreciating the value of one's performed worships and
good deeds and worrying and fearing lest they may be lost would not be self love. Alternately,
thinking about and joying by recognizing that these are the blessings sent by Allahu ta'ala would
also not constitute self love. Joying by not thinking and by not recognizing that these are
blessings sent by Allahu ta'ala but thinking that one earned or obtained these things by himself
with his own doing will constitute self love. The opposite of self love is called "Mnnat".
"Minnat" is the thinking that one did not obtain the blessings with one's own working and
sweating but they are the blessings bestowed by Allahu ta'ala. Thinking in this manner is
obligatory (Fard) when there is a danger of self love, and permissible (Mustahab) in other
instances. The leading reason that leads human beings into self love is ignorance and
unawareness (Gaflat). Since self love is a vice, we must get rid of it. In order to get rid of self
love, one should ponder that all kinds of good and useful deeds and faculties, e.g., intellect,
mind, and knowledge were given to him so that he may do good deeds or worships with them.
Property and ranks are all given to us because of the decree and desire of Allahu ta'ala and His
creation according to His Decree. Blessings means things that are beneficial to human beings.
Human beings experience sweetness by possessing them. All types of blessings are sent only by
Allahu ta'ala. There is none besides Him who creates and sends them. Some of the companions
of the Prophet, before the beginning of the "Hunayn war," by seeing the huge number of warriors
fighting along the Islamic front said that they will never lose another war. Rasulullah, peace be
upon him, became very upset upon hearing what they had said. At the beginning of the war the
help of Allahu ta'ala did not come to the warriors of the Islamic front and they started to lose the
war. But later on, Allahu ta'ala pitied them and granted them victory. Prophet David (Dawud),
Page 58 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
peace be upon him, was praying as follows, "Oh my Lord! There is no night that some of our
children do not pray to you and there is no day that some of our children do not fast for you."
Allahu ta'ala replied, "If I would not decree and give strength and opportunity, none of
those could be accomplished." Sayings of David (Dawud), peace be upon him, was not
accepted favorably by Allahu ta'ala and he suffered all of those undesirable things that are
written in the history books. We have already informed things that cause conceit (Kibr). They
are also the cause of self love (Ujb). Thanking for the blessings of Allahu ta'ala is also a great
blessing.
The dangers and harm of self love are many. First of all they cause conceit and also they cause us
to forget about our sins. Committing sin darkens our hearts. Anyone who ponders about his sins
would not be able to see his worships as worthy and would also think that being able to do the
worships is a blessing and favor of Allahu ta'ala. Those who have self love also forget the
punishment of Allahu ta'ala as well as they do not ask advice from anyone and thus miss the
opportunity of getting useful help from others.
In one hadith, Rasulullah, peace be upon him, said, "Three things drag one into disasters:
Buhl, Hawa, and Ujb." A person who has "Buhl", i.e., a stingy person would not be able to
perform necessary actions that must be performed for the sake of Allahu ta'ala or duties to be
performed toward others. A person who follows the desires (Hawa) of his soul (Nafs) and who
has self love, i.e. who admires his "Nafs" will certainly fall into some abyss and disaster. Imam-i
Muhammad al-Ghazali, may Allahu ta'ala be pleased with him, said, "Sources of all evil things
are three: jealousy, hypocrisy and self love. Try to clear your heart of these!" A person who has
self love always says me, me! He always wants to be in the leading position in any gathering. He
always wants his words to be accepted by others.
In one hadith, Rasulullah, peace be upon him, said, "ff you do not commit sin, I am afraid you
will be caught in a bigger sin. That is the self love 'Ujb'." A sinner will show humility and
feel guilty and therefore ask for repentance. A person who possesses self love will be proud of
his knowledge or doings and will be conceited and egoistical and therefore it will be very
difficult for him to repent. Allahu ta'ala will favor the stressful moaning of sinners to the
boastful voices of worshipers. The worst kind of self love is to like or admire one's own mistakes
and desires (Hawa) of one's soul. A person of this caliber always follows the desires of his soul
or in other words he becomes a slave to his soul and never accepts any advice because he thinks
that all others are a bunch of ignorants. But in reality he himself is very ignorant. Deviated
people (Ahl al-bida) and those who do not follow any school of thought, i.e., "la-madhhabiyya
people," are in this category. They are attached to their deviated beliefs and to their corrupt
worships by supposing themselves in the correct path. It is very difficult to obtain cure for this
type of self love "Ujb". They have inquired from Rasulullah, peace be upon him, the meaning of
the 108th verse of the "Maida" chapter of the Qur'an which says, "Be observant of yourselves.
As long as you are in the right path, the deviation of others will not harm you!" Rasulullah,
peace be upon him, answered, "Inform others of the orders of Islam and explain to them the
forbidden things! If a person shows self love and does not listen to you, you correct your
own deficiencies." The scholars who prepare curative medicine for the malady "Self love" are
the Ahl as-sunnat scholars. Since these diseased persons do not know about their own maladies
and assume themselves as healthy, they do not accept advice and knowledge of these doctors,
i.e., Islamic scholars, and hence continue with these disastrous maladies. In reality, these
scholars offer the curative medicine they have gathered from our Prophet Muhammad, peace be
upon him, without altering anything. Ignorant and stupid persons suppose that these scholars
Page 59 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
prepare this medicine on their own. They admire themselves by thinking that they are the ones
who are in the right path.
15- JEALOUSY ( H A S A D )
KEYWORDS:
There is no corresponding phrase or word or concept in the English language corresponding to
"Gayrat". Many people translated this word as jealousy but its meaning is very much different
from jealousy. Please read the meaning of jealousy and compare to the meaning of "Gayrat" to
understand the difference in the following paragraphs.
Gayrat: it means one does not want to share one's rights on a person with others.
Gayur: a person who has gayrat.
The fifteenth vice is jealousy (Hasad). "Hasad" means to be jealous. A person inflicted with this
disease wants others not to keep blessings (Nimat) bestowed upon them by Allahu ta'ala or in
other words he wants them to lose those blessings. Desiring that others should not have harmful
things would not be jealousy but would be Gayrat. Desiring that those who use religious
knowledge to obtain worldly gains should lose their knowledge is also Gayrat. Wanting
destruction of the wealth and possessions of those who use them to promote forbidden or
oppressive things or to spread "Bidat" or to destroy Islam in short would not be jealousy but
would be religious Gayrat. One who possesses jealousy in one's heart but is not content with it or
does not want to possess that vice would not be committing sin. Things that come to the heart,
e.g., thoughts or memories are not considered sin because controlling these things is not within
the power of one's self. But, if one does not worry about or regret having jealousy in one's heart
or one desires to be jealous then, that would be a sin and a forbidden act. Also, if one shows
one's jealousy through one's actions or words then that would be a greater sin. In one hadith, our
Prophet, peace be upon him, said, "Human beings cannot free themselves from the following
three things: 'Su-i zan', 'Tayara' and 'Hasad'. When a person has evil thoughts about
others (Su-i zan), he should not act according to his evil opinion. He should perform things
that he thinks as ill-omened by placing his trust (Tawakkul) in Allahu ta'ala and he should
never hurt anyone whom he is jealous of!" "Tayara" means believing in ill-omen. "Su-i zan"
means one's thinking a particular person as an evil person. It can be derived from this hadith that
having jealousy in one's heart is not prohibited but one's satisfaction with it in one's heart or
desiring its continuance is prohibited. The book Hadika relates the following, "A thought
received by the spiritual heart fits one of the following five categories: The first one is the kind
which does not have staying power therefore it is repelled right away and is called "Hajis". The
second one stays in the heart for a while and is called "Hatir". The third one is the kind which
causes doubt in the heart, e.g., whether it should be done or not and is called "Hadith-un-nafs".
The fourth one is that the heart prefers to do it and is called "Hamm". The fifth one is that the
preference of the fourth category becomes stronger and the heart decides to do it with strong will
and is called "Azm" and "Jazm". The first three categories are not recorded by the angels. The
fourth state, e.g., "Hamm" will be recorded as a reward if it is one of the good deeds. Also, it will
be recorded as reward if it is one of the evil deeds and one does not commit it. The fifth state
"Azm" is the following: if it is one of the prohibited actions and is carried out then one sin will
be recorded. If it is not carried out it will be forgiven. In another hadith our Prophet Muhammad,
peace be upon him, said, "Evil thoughts received by the heart will be forgiven unless they
are acted upon or said to others." When some disbelief or made-up and corrupt thoughts
(Bidat) come to one's heart, if he becomes upset because of these and rejects them right away,
Page 60 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
this short lived thoughts will not be disbelief. But, if one decides to become a disbeliever after
many years or even sets conditions for it, he will become a disbeliever immediately from that
moment on. Also, if a woman decides to marry a disbeliever after many years in the future, she
will become a disbeliever at the moment she forms her decision. [The degree of sin of
committing a prohibited thing is greater than the degree of sin of forming a decision to commit a
prohibited (Haram) act. 'Haram" means things that are prohibited by Allahu ta'ala. Sin is a
noun or in other words it means the punishment that will be given to those who perform the
prohibited things. Committing sin means performing something, which will invoke punishment.
It means committing haram. "Thawab" means the rewards that will be given in the next world for
the actions, i.e., worships and goodness performed on earth. Allahu ta'ala has promised us He
will give reward in the next world to those who performed goodness and worships in this world.
It is not necessary (Wajib) to give rewards for the goodness done or worships performed but
Allahu ta'ala with His infinite mercy and benevolence promised to do so. Allahu ta'ala will
never back off from His promise and will certainly do whatever He has promised.]
In one hadith, Rasulullah, peace be upon him, said, "If a human being forms a decision in his
heart to commit a prohibited thing (Haram) but does not perform it because of the fear of
Allahu ta'ala, there won't be any recording of any sin but if he commits the prohibited
thing (Haram), one sin will be recorded."
It is forbidden to form an intention to become a disbeliever (Kafir) or to become an Ahl al-bidat
(One who deviates from the right path is called 'Ahl al-bidat". ) Anyone who forms such an
intention will become the disbeliever he intends to become at the moment he forms his intention.
Because, these two intentions are evil in their essence and thus forbidden Further, the thought of
committing forbidden things is evil because it becomes a cause for the execution of the forbidden
things. The thought in itself is not evil but the execution of that evil thought is evil and ugly.
When the contemplated forbidden act is not committed, the state of its being forbidden or its
being a sin is lifted. This lifting is a blessing of Allahu ta'ala for the followers of Prophet
Muhammad, peace be upon him.
Not wanting others to lose their blessings but instead desiring to have similar blessings for one's
self would not be jealousy. This would be called envy (Gibta). Envy is a virtue. It is necessary
(Wajib) to have envy for a pious Muslim (Salih) who lives according to the rules of Islam, e.g.,
one who performs the obligations (Fards) and who abstains from committing the prohibited
actions. Being envious for one who has worldly things is slightly disliked "Tanzih al-makruh" in
Islam.
In one hadith, Rasulullah, peace be upon him, said, "Allahu ta'ala has Gayrat for a Mumin
and Mumin also has Gayrat for other Mumins." Allahu ta'ala prohibited adultery because of
His Gayrat. Allahu ta'ala says, "Oh sons of Adam! I created you for myself and everything
else for your utility but those things I created for you should not make you forget the
meaning of your creation." In another hadith al-Qudsi, Allahu ta'ala said, "I created you for
myself. Do not busy yourself with other things! I will provide your sustenance, do not
worry!". Prophet Joseph's (Yusuf) asking to a person who was going to see the Ruler (Sultan)
of the time that he should mention his name in the presence of the Ruler caused Gayrat of
Allahu ta'ala and therefore caused prophet Joseph, peace be upon him, to stay in prison for many
years. Also, Prophet Abraham's (Ibrahim), peace be upon him, joy upon the birth of his son
Isma'il caused Gayrat of Allahu ta'ala and ordered Abraham, peace be upon him, to sacrifice his
son Isma'il. Occurrence of the Gayrat of Allahu ta'ala for the one's whom Allahu ta'ala loves
happened many times including some awliya. Gayrat means one's not consenting to share his
Page 61 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
rights on a person with others. Meaning of Gayrat of Allahu ta'ala is His not consenting with
human creature's committing sins. The duty of a human creature is not to do anything he wants
to do but instead it is to perform his duty toward Allahu ta'ala. This duty is his carrying out the
commandments and avoiding prohibited actions (Harams). Satisfying every desire is only the
right of Allahu ta'ala. As far as human creatures are concerned, performing their desires or
committing sins would be violating the right of Allahu ta'ala, i.e., having a share from the right
of Allahu ta'ala. A Mumin should have Gayrat on himself with respect to committing sin. This
should show itself as a pounding heart or having distress while he is committing the sin. The
heart of a Mumin is the house of Allahu ta'ala and is the place for virtues. Having evil thoughts
in the heart comes to mean sharing evil with good and the heart's pounding and palpitation
comes to mean that the heart is not satisfied with this sharing and showing its Gayrat. Sa'd bin
Ubada, may Allahu ta'ala be pleased with him, the leader of the "Ansar," {Muslim inhabitants of
the city of Madina who received the Muslims immigrating from the city of Mecca are called
Ansar} asked Rasulullah, peace be upon him, Oh Rasulullah! If I see my wife with a stranger in
the same bed, couldn't I kill her before I bring four witnesses to testify that she was seen by them
in the bed with a stranger? Rasulullah answered him, "Surely, you cannot kill her." Sa'd in
return said that it is well known that he would need four witness but he doesn't think he could
handle that kind of shame and would kill her right there instead of trying to get four witnesses.
At that time Rasulullah turned to the people and said, "Oh people! You have heard the answer
of your leader! He is very Gayur. I am more Gayur than him, and Allahu ta'ala is much
more Gayur than I am." In other words, he was saying that this type of being "Gayur" was not
proper. He was saying, Even though I am more Gayur than him, I would not go beyond the limits
or boundaries set by Islam. Even though Allahu ta'ala is much more Gayur than us, He would
not hurry to punish her for her adultery. By saying such, Rasulullah, peace be upon him, wanted
to point out that it was not proper for Sa'd to rush for the right punishment without first
following the rules set by Islam. Every Muslim who witnesses another Muslim committing a
forbidden act must apply punishment (Taz'ir) immediately. Persons who witness others
committing forbidden acts cannot apply punishment after they stopped committing that
forbidden act. In this situation they have to report to the Judge and the Judge of the government
will apply the punishment. Anyone who witnesses his wife committing adultery and kills her
right away must show four witnesses at the court. His swearing at the court will not be
acceptable. If he cannot bring four witnesses, he will be sentenced by the Judge for murder.
It is not permissible (Jaiz) for a woman to show Gayrat for the second wife "or for the other
wife". Rasulullah, peace be upon him, one night left the room of his wife Hadrat Aisha (may
Allahu ta'ala be well pleased with her). She thought that he has gone to the room of another one
of his wives and had Gayrat about her. Rasulullah, peace be upon him, upon returning back to
her room observed her grief and asked, "Did you have 'Gayrat'?" She said, "Wouldn't be
proper for a poor creature like me to have Gayrat' about a person like you who is the most
honorable among all beings and who is the most merciful among all creatures?" He answered,
"You have followed evil suggestions (Waswasa) of the devil." She inquired if there was a
devil by her. He answered, "Yes there is." She further inquired whether there was a devil by
Rasulullah, peace be upon him. He answered by saying, "Yes there is but Allahu ta'ala is
protecting me from the evil suggestions of the devil." He implied that his devil became
Muslim and now only reminds him good things. In another hadith, Rasulullah, peace be upon
him, said, "Allahu ta'ala blessed me with two blessings that He has not given to anybody
else: my devil was a disbeliever He made it Muslim and He blessed me with wives who help
Page 62 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
me in the way of spreading Islam!" The devil of Adam, peace be upon him, was a disbeliever
and his wife Eve (Hadrat Hawwa, may Allahu ta'ala be well pleased with her) was deceived by
the oath of the devil in the heaven and she caused the mistake of the Hadrat Adam, peace be
upon him.
Gayrat of human beings toward Allahu ta'ala would be not wanting to commit prohibited
(Haram) things.
The opposite of jealousy is to give advice (Nasihat). It is a desire in one's heart about the another
person who has received the blessings (Worldly or other worldly) that he should keep those
blessings so that he may do good religious or worldly things through them. It is incumbent
(Wajib) for all Muslims to give advice to others. Rasulullah, peace be upon him, said, "The
person who is instrumental for another person's performing good deeds will receive as
much reward as the person who performs the goodness," and "Any Muslim who asks
blessings for himself but does not ask same blessings for other Muslims would not be
having belief," and "The basis of religion is to give advice." The meaning of giving advice for
the sake of Allahu ta'ala is to inform others that Allahu ta'ala exists, that there is only one Allah,
that He is the only One who possesses attributes of Perfection and Beauty, that He does not
possess any deficiency or any kind of attributes which are not worthy of Him, that it is necessary
for everyone to worship Him with a pure intention, that everyone should try to earn His favor
and consent as much as one can accomplish, that no one should rebel against Him, that everyone
should love His friends, that everyone should oppose His adversaries, that everyone should love
those who obey His orders, that everyone should not love those who disobey His
commandments, that everyone should enumerate His blessings and give thanks for them, that
everyone should have compassion toward His creatures and that no one should assert He
possesses any of the attributes He does not possess. Giving advice (Nasihat) for the Qur'an is that
everyone should believe in the things written in the Qur'an; everyone should carry out the things
that are ordered in the Qur'an; no one should try to make translations of the Qur'an according to
his understanding; everyone should recite the Qur'an much in the best and truest way and
everyone should know and let others know that it is not permissible to touch the Qur'an without
ritual cleansing (Wudu). Giving advice for the Prophet Muhammad, peace be upon him, is that,
it is necessary for everyone to believe in everything taught by him; it is necessary for everyone to
pay respect to him and to his name; it is necessary for everyone to practice and spread his
Sunnat; it is necessary for everyone to assimilate his beautiful morals and ethics, and it is a must
for everyone to love his progeny and his companions and his followers (Ummat). Giving advice
(Nasihat) for the government of a country is that, it is to help those government officials who
respect Allahu ta'ala and protect His religion as well as give freedom to people for practicing
their religion. It is to advise them about the truth or the correct way and to tell them that they
must observe the rights of Muslims. It is not to rebel against them and not to violate the laws. It
is praying for them so that they may do service for Islam and humanity. It is to pray behind them
and to help them financially or by joining or by prayer (Dua) when they perform a fight (Jihad)
against disbelievers. It is to pay the tax and obligatory almsgiving. It is not to attack anyone with
guns. It is to guide and steer them to the right path and justice in a soft manner without rebelling
against them when they wrong themselves or do injustice. It is not to fawn them and not to be a
cause for them to depart from the right and correct ways. It is to tell everyone that it is necessary
not to rebel against those who are in charge of the government. It is to tell everyone that it is
necessary for everyone to follow the teachings of the religious laws (Fiqh); ilm al-hal books and
ethics books written by "Ahl as-sunnat scholars". Giving advice (Nasihat) for everyone is to tell
Page 63 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
them that they should perform the things that are useful for this and the next worlds, and that
they should avoid doing things harmful to this and the next worlds, and that they should not hurt
anybody; should not break heart of anyone and should teach others what they do not know and
cover their mistakes when it is necessary. It is to tell them that they should perform the
obligatory duties and they should not do the forbidden actions and they should tell these things in
a soft manner. It is further necessary to tell them that it is necessary to have compassion toward
youngsters and have respect for the elders and treat others the same way you want them to treat
you and not to treat others in such a way that you do not want to be treated. Finally, it is to tell
them that they should help others financially and physically.
In one hadith, our Prophet, peace be upon him, said, "Those who do not help Muslims and
those who do not work for the welfare and comfort of Muslims are not one of them. Those
who do not give advice for Allah, Qur'an, Rasulullah, head of the government and for all
Muslims are not one of them."
Jealousy diminishes the reward of worship. In one hadith, Rasulullah, peace be upon him, said,
"Beware of being jealous. Let it be known that jealousy will destroy rewards 'Thawabs'
just like the fire destroys wood." A jealous person will backbite and gossip the person whom
he is jealous of. He will attack his self and property. His rewards (Thawabs) will be taken away
from him and given to whom he attacked in order to compensate him, during the day of
Judgement. When a jealous person sees the blessings (Nimats) in a person whom he is jealous
of, he feels great distress and loses his sleep. Those who do good deeds will receive ten fold
rewards. Jealousy destroys nine of them and will leave only one behind. There is no sin other
than disbelief (Kufr) that will destroy all rewards of good deeds performed. Committing
prohibited actions by believing that they are not grave sins or by not paying attention to Islam or
committing prohibited actions and other things that cause disbelief and apostasy (Irtidad) will
destroy all the rewards given for for the good deeds performed. In one hadith, our Prophet, peace
be upon him, said, "Two serious illnesses of the ancient followers 'Ummats' also plagued my
followers 'Ummat': jealousy and shaving. When I say shaving, I do not mean that they
shaved the hair on their heads. I mean that they shaved their religion from the roots and
annihilated it all together. I swear to you that anyone who has no belief will never enter
Paradise. Unless you love each other, you cannot obtain belief. In order to be able to love
each other you should give greetings (Salam) to each other often."
[This hadith clearly shows the importance of exchanging greetings (Salam) and orders its
practice. When two Muslims meet each other, it is Sunnat for one of them to say "Salamun
alaikum" and it is obligatory (Fard) for the other one to reply "Wa alaikum salam". It is not
permissible (Jaiz) to greet each other with other phrases that are used by disbelievers or by hand,
body or other mimics. When two Muslims see each other from a distance such that they cannot
hear each other, it is permissible to repeat above-mentioned phrases for greetings (Salam) as
well as to greet each other by raising their right hand up to their eyebrows. When exchanging
greetings with disbelievers, it is permissible to use phrases utilized by them in order to avoid
instigation (Fitna). Raising instigation is forbidden (Haram). Not raising instigation by
following the directions given above with respect to exchanging greetings with disbelievers is
very rewarding (Thawab).]
It has been communicated, "A Muslim possesses goodness but when he becomes jealous all
the goodness departs from him." In another hadith, Rasulullah, peace be upon him, said,
"Those who are jealous, who do 'Namima' and 'Kahanat' are not one of me." "Namima" is
carrying one's words to another in order to raise instigation and cause discord among Muslims.
Page 64 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
"Kahanat" is the sayings of the sooth sayers. [Those who try to predict unknown future events
are called sooth sayers (Kahin). We must not believe them.] It is apparent from this hadith that
those who are jealous will not receive the intercession (Shafa'at) of Rasulullah, peace be upon
him. They will not have rights to ask intercession.
In one hadith, Rasulullah, peace be upon him, said, "Six types of persons will be questioned
from six things, will be punished at the gathering place of the Judgment day, and then will
be thrown to hell: presidents of the states from oppression 'Zulm'; Arabic race from the
'Gayrat' for their race; leaders of the small villages from conceit 'Kibr'; businessmen from
violation of the trust or deceit; villagers from ignorance; and scholars 'Alims' from
jealousy." It is necessary for the businessman to learn the meaning of lying, interest, deceit, and
appropriating others' funds with non valid business practices and to learn how to protect himself
from these forbidden acts. Villagers and every Muslim must learn knowledge of "Ahl as-sunnat
faith" and knowledge which teaches how to do things that are necessary in the religion (Ilm al-
hal knowledge). This hadith informs us that jealousy exists more among men who hold religious
positions in society. The book Tafsir al-Kabir teaches the following: "Jealousy is ten parts and
nine of them exist in men holding religious posts or men learned in religious knowledge.
Worldly difficulties are ten parts and nine of them exist in pious men 'Salih. Abasement 'Zillat'
are ten parts and nine of them exist among Jews. Humility 'Tawazu' is ten parts and nine of them
exist among Christians. Appetite 'Shahwat' is ten parts and nine of them exist in women and one
part exists in men. Knowledge Ilm' is ten parts and one part is in Iraq. Belief is ten parts and nine
of them is in Yaman. Wisdom 'Aql' is ten parts and nine of them are in men. Blessings 'Barakat'
of the world is in ten parts and nine of them is in Damascus 'Sham'." Fahraddin al-Razi in his
Tafsir al-Kabir wrote of what was happening in his time. Before Rasulullah, peace be upon him,
was born, Jews, before going to war would pray, "Oh! Our Lord!, For the sake of that honorable
Prophet that you have promised to send and whom you love very much." Their prayers would be
accepted and Allahu ta'ala would help them. When Rasulullah, peace be upon him, started to
invite people to become Muslims, they understood that he was the promised Prophet but because
of their jealousy they denied him. Their jealousy lead them and all their progeny to endless
disasters, calamities and punishments.
Allahu ta'ala ordered us to protect ourselves from the wickedness (Sharr) of the devil as well as
wickedness of a jealous person.
In one hadith, Rasulullah, peace be upon him, said, "Ask for your necessities or needs from
the rich (Ahl al-nimat) in a secret manner because others will be jealous of those who
possess blessings (Nimats)." When others realize that your necessities or needs are being taken
care of, you will be exposing yourself to their jealousy. A person who has a secret has an option,
he may hide it or reveal it. Most of the time, a person who reveals his secret will live to regret it.
A person has control over his sayings until they come out of his mouth. He has the option either
tell or don't tell but once the words come out of his mouth he is a slave of his words and will
regret it by saying that he should have never said that. Those who possess much wealth usually
will not keep a secret. There is a famous saying which states "Keep your 'Zahab', 'Zihab' and
'Madhhab' secret." [Here "Zahab" means gold, "Zihab" means belief and "Madhhab" means the
way one goes about running his affairs.]
Being jealous will not change the decree of Allahu ta'ala. A jealous person worries and tires
himself needlessly and the sins he will accumulate will be an additional loss. Hadrat Muawiya,
may Allahu ta'ala be well pleased with him, advised his son, "Beware of jealousy very much!
The damage which will be caused by being jealous will show on you faster and much more than
Page 65 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
on your enemy." Sufyan al-Sawri, may Allahu ta'ala be pleased with him, said that those who are
not jealous will have a clear mind. No jealous person ever achieved his desires nor earned the
respect of others. Being jealous negatively effects his nervous system and shortens his life span.
Asma'i, may Allahu ta'ala be pleased with him, says: he met a villager who was 120 years old
and asked him the secret of his long life. The villager said he was never jealous of anyone!
Abullays al-Samarkandi, may Allahu ta'ala be pleased with him, said, "Prayer 'Dua' of three
types of persons will not be accepted: those who eat from forbidden 'Haram'; those who backbite,
and those who are jealous."
The person who is being the subject of jealousy will never see any loss from it in both worlds.
He may even gain some benefits. The jealous person will spend his life in misery. When he sees
that the person whom he is jealous of does not lose those blessings (Nimats) and moreover that
wealth starts to increase, he will have a nervous breakdown. A jealous person, in order to get rid
of his jealousy, should send presents, give advice (Nasihat) and praise the person whom he is
jealous of. He should show humility toward him and should pray for him so that his blessings
would increase.
16- HATRED ( H I Q D )
Hatred is the 16th malady of the heart. "Hiqd" is to hate another person, to bear animosity, and
have grudge in one's heart toward him. Having this type of animosity toward a person who gives
advice to himself is forbidden (Haram). One should obey his advice (Nasihat) instead of hating
him. Since the advisor carries out the order of Allahu ta'ala, he should be loved and respected.
Having hatred toward tyrants and oppressors is not forbidden
Upon the death of a person who has lent money to another, the person who owes the money must
pay his debt to surviving beneficiaries of the deceased. If the debt is not paid, they will make him
pay in the next world (Akhirat). It is better to forgive an oppressor (Zalim). Face of Rasulullah,
peace be upon him, was injured and one of his blessed teeth was broken during the war at
"Uhud" mountain. The companions observing his state became very upset and asked Rasulullah,
peace be upon him, to pray for the punishment of this people. He replied, "I was not sent to ask
for curses 'Lanat'. I was sent to ask and pray for useful and beneficial things as well as pity
and compassion for every creature." Then he continued, "Oh my Lord! Give these people
the sense of finding the right path 'Hidayat'. They cannot recognize the truth and they do
not know." He forgave his enemies and did not ask punishment to be sent upon them.
In one hadith, Rasulullah, peace be upon him, said, "Giving property away for charity
'Sadaqa' will not decrease the property. Allah will promote forgivers to the ranks of the
honorable 'Aziz'. Those who forgive for the sake of Allah will be exalted by Him."
Gulabadi, may Allahu ta'ala be pleased with him, says that the almsgiving mentioned in this
hadith refers to obligatory almsgiving (Zakat). Humble persons will earn more rewards for their
worships and good deeds and their sin will be forgiven quicker. The desires of the animal soul
are embedded into the creation of human beings. They love property and money. Thus, self-
assertion (Ghadab), revenge and conceit (Kibr) start to assert themselves. This hadith shows
cures for these vices by illustrating almsgiving and obligatory almsgiving. By ordering
forgiveness, it cleanses the negative effects due to feeling anger and revenge. The forgiveness
mentioned in this hadith is stated as a certainty (Mutlaq) criteria or in other words it has been
ordered with no additional condition attached to it. Therefore, meaning of the certainty command
cannot be narrowed down or limited by any condition. They are general in nature. For that reason
their meaning cannot be channeled into a few conditions. Forgiving is better even if it is not
Page 66 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
possible to receive one's compensation. Forgiving is also better even if it is in one's power to
obtain compensation for damage suffered. Forgiving while one has the power to receive
compensation forcibly is very hard thing to do for the ego (Nafs). Forgiving the oppressor is the
highest degree of mildness (Hilm), forbearance, compassion, and bravery. Giving presents to a
person, who has never done you a favor, is the highest level of favor (Ihsan). Doing a favor to a
person who has done evil to you is the highest degree of humanity. These attributes convert an
enemy into a friend. Jesus (Isa), peace be upon him, said, "I had said earlier that anyone who
breaks someone's teeth should be retaliated by the same and anyone who cut someone's nose or
ear should be retaliated the same way. But now I am telling you that firstly, do not respond to an
evil doer with evil and secondly, if anyone hits you on the right cheek, turn the left cheek."
Shaikh Ibn-ul Arabi, may Allahu ta'ala be pleased with him [Muhyiddin ibni Arabi passed away
in 638 Hijri, 1240 A.D. at Sham (Damascus).], said, "Responding to those who have done evil
against you with goodness comes to mean that you are giving thanks 'Shukran' for the blessings
bestowed upon you. Treating those who have treated you with goodness with ill behavior comes
to mean, not giving thanks for the blessings bestowed upon you." Receiving one's due right but
no more then the due right from a person who took away something from one would be
retaliation (Intisar). Forgiveness is the highest degree of justice (Adalat) and retaliation is the
lower degree of justice. The highest degree a pious person (Salih) can rise is the degree of
Justice. Forgiving an oppressor or tyrant may give an impression of weakness (Ajz) to them and
might bring increased oppression Practicing retaliation against tyrants and oppressors always
decreases amounts of oppression or stops it all together. Thus, in such instances retaliating
instead of forgiving would be better and more rewarding. Receiving more than what is due while
one is getting even is injustice (Jawr). It has been reported that those who do injustice will be
punished. A person who forgives an oppressor will obtain the love of Allahu ta'ala. Receiving
back what is due from an oppressor for getting even with him would be justice. Justice should be
practiced toward disbelievers. But, forgiving is a better habit while one has power to retaliate.
When Rasulullah, peace be upon him, witnessed someone cursing to an oppressor, he told him,
"You have practised retaliation (Intisar)." If he had forgiven him, it would have been better.
In one hadith, which is quoted at the end of the first fascicle of the book Barika Rasulullah, peace
be upon him, said, "One who has three things will enter Paradise from any door he may
wish: one who pays back others' rights which he has violated before; one who recites eleven
times the chapter of 'Ikhlas' of the Qur'an after every 'salat' prayer; and one who forgives
his murderer before he dies." {The name of Zulkarnayn was mentioned in the Qur'an. He was
either a prophet or a saint. } Those scholars who said that Zulkarnayn was not one of the prophets
said that he was given four of the virtues that exist in prophets. These four virtues are, he would
forgive while he has the power of receiving compensation forcefully, he would do whatever he
promised, he would always tell the truth, and he would not prepare his sustenance (Rizq) from
the previous day. The reward (Thawab) one would receive for forgiving would be proportional to
the amount of injustice one has suffered.
Eleven evils come out of hatred (Hiqd): jealousy; rejoicing at another misfortune (Shamatat);
separation (Hijr); viewing with contempt, looking down (Istisgar); lie; backbiting; exposing
others' secrets; making fun of someone; giving undue difficulty to others; not paying back what
is due to the right owners; and being an obstacle for receiving forgiveness.
Anyone who has hatred (Hiqd) will be caught in the following sins: slandering; lying; being a
false witness for someone; backbiting; exposing others' secrets; making fun of others; hurting
others without any reason; violating others' rights; and not visiting others. The following hadith
Page 67 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
shows that Islam does not permit practicing black magic, "It is hoped that all the sin of those
who do not possess the following three things would be forgiven: dying before catching the
disease of disbelief (Shirk); not practicing black magic; and not having hatred (Hiqd)
toward brothers in Islam."
Making "Sihr" means practicing black magic (Afsun) and it is forbidden (Haram) in Islam. A
person who makes black magic (Sihr) is called "Jadu" in the Persian. If a person who practices
black magic (Sihr) believes that he can do anything through black magic, he will become a
disbeliever. A person who denies the existence and effects of the black magic will also become a
disbeliever. We should believe that black magic, just like other medicine, is effective only if
Allahu ta'ala decrees it. Even though it is not disbelief to believe that whatever one may wish
Allahu ta'ala would create it, believing as such would be a grave sin. The cure for the black
magic is written in length in the Turkish book Se'adet-i Ebedivve .
In one hadith, Rasulullah, peace be upon him, said, "Allahu ta'ala, on the fifteenth day of the
holy month 'Shaban', pities all of His creatures. However, He does not forgive disbelievers
'Mushriks' and 'mushahin'." "Mushahin" means a person who follows "bidat" things (Ahl al-
Bid'a) and a person who does not follow any school of thought (la-madhhabiyya).
[Those who do not belong to "Ahl as-sunnat wal Jamaat school of thought (madhhab)" are called
followers of the wrong path (Ahl al-bidat). Anyone who does not follow one of the four schools
of thought (Madhhabs) has already departed from Ahl as-sunnat group. Those who departed
from the "Ahl as-sunnat" group either become disbelievers or followers of the wrong path (Ahl
al-bidat). There are various kinds of disbelievers. The worst among them is the "Mushrik".
"Mushrik" means those who do not believe in Allahu ta'ala and the day of Judgment. Atheists,
freemasons and communists are all "Mushriks". Followers of the wrong path (Ahl al-bidat) are
not disbelievers. But, Islamic scholars informed us that those "Ahl al-Bidat" who go too far in
their deviated beliefs, i.e., those who deny the matters that are clearly communicated in the
Qur'an and hadiths become disbelievers. The word "Mushrik" is utilized instead of the word
"disbeliever" in Qur'an and hadiths. For example, when Allahu ta'ala says in the Qur'an that He
will not forgive "Mushrik" this comes to mean that He will not forgive any and every kind of
disbeliever. If those persons who deviated from the right path do not go too far in their deviated
beliefs, they are still Muslims and they are "Ahl al-qibla". But, their harm toward Islam is greater
than the harm of the disbelievers. Those holders of religious posts who do not follow any one of
the four schools of thought (Madhhab), or the followers of Mawdudi and Sayyid Qutb as well as
those who call themselves "Salafiyya" but in essence follow the teachings of Ibn al-Taymiyya
are in the category of "Ahl al-Bidat" mentioned above. One of the famous Indian scholars,
namely, mufti Mahmud bin Abdulgayyur Pishawuri, may Allahu ta'ala be pleased with him, in
his book Hujjat-ul-Islam published in 11264 Hijri [1848 A. D]. by quoting from the article
written in Persian "Tuhfat-ul-arab-i wal-ajam" says the following: [It is necessary (Wajib) for
Muslims to follow one of the "Mujtahid" imams because the "Nahl" chapter, 43rd and "Anbiya"
chapter, 7th verse of the Qur'an says, "Ask scholars and learn from them!" and the "Tawba"
chapter, 100th verse says, "Allahu ta'ala is content with the first 'Muhajir' and 'Ansar' and
those who follow them. " These verses order us to follow (Taqlid) them. When Muaz bin Jabal,
may Allahu ta'ala be well pleased with him, was appointed to become the governor of Yaman,
Rasulullah, peace be upon him, asked him how he will manage the affairs of the people. He
answered by saying that he will make "Judgement" (Ijtihad) and decide according to his
understanding when he cannot find a solution in the Qur'an and in the hadiths. Rasulullah,
peace be upon him, liked his answer very much and thanked Allahu ta'ala much. Jalaluddin-i
Page 68 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
Suyuti, may Allahu ta 'ala be pleased with him, in his book Jazil-ul-mawahib informs that Ahmad
Shihabuddin Karafi, may Allahu ta'ala be pleased with him, who was one of the "Maliki"
scholars, who lived in Egypt [he passed away at 684 Hijri or 1285 A. D.] said, "There is
unanimity (Ijma') of scholars about a new Muslim, i.e., he must follow (Taqlid) one of the
scholars of his choice. " It is permissible (Jaiz) for average Muslims to repeat the judgment
passed to them by an "Imam" of hadith about the correctness of a hadith, e.g., they may say,
"Such and such hadith is correct 'Sahih '. " Similarly, it is permissible (Jaiz) to repeat a judgment
passed to them by the doctors of religious law (Fiqh Imams) about the correctness of a problem
of "Fiqh" (Masala), e.g., they may say, "such and such a problem Masala' is correct 'Sahih' or
alternatively doing such and such deeds this way or that way is correct 'Sahih '. " Meaning of the
"Nisa" chapter, 58th verse of the Qur'an is the following, "When you disagree on some
religious matter, look for an answer in the Qur'an and Sunnat of Muhammad, peace be upon
him." This commandment is directed to the "mujtahid" scholars. Ibn al-Hazm stated the
following, "It is not permissible 'Halal to follow or imitate anyone whether it be dead or alive.
Every individual has to make his own Ijtihad'! . His statement is not a valid statement because
he is not an "Ahl as-sunnat scholar". [It is written at the end of our book Ashadd-ul-Jihad that
Ibn al-Hazm is a deviated and "la-madhhabiyya" person.] It is necessary (Wajib) for a person
who gives religious judgements (Mufti) to be a "Mujtahid". It is forbidden (Haram) for a
"Mufti" who is not a "Mutlaq Mujtahid" to give judgment (Fatwa). But it is permissible (Jaiz) for
him to convey the earlier judgments (Fatwa). It is also not permissible (Jaiz) to ask a new
judgement (Fatwa) from a "Mufti" who is not a "Mutlaq Mujtahid". The following is written in
the chapter of fasting of the book Kifaya : It is not permissible (Jaiz) for a person who is not
"Mujtahid" to practice according to a hadith he has heard. Because, that hadith might be one of
those hadiths which needs interpretation or one of the hadiths that was canceled. But, Judgement
(Fatwa) is not like that. (In other words, judgement is something concrete. There is no doubt
about it and that everyone should follow the fatwa.} This subject is also written in this manner in
the book Takrir . The translation from the article "Tuhfat-ul-arab-i wal-ajam" is ended here.]
One of the causes of hatred is anger (Ghadab). When a person gets angry but is not able to take
revenge, his anger transforms itself into hatred. Anger is caused by increase in the movement of
the blood [because of an increase in blood pressure]. It is a good deed to have anger for the sake
of Allahu ta'ala. This occurs because of one's religious Gayrat.
17- REJOICING AT ANOTHER'S MISFORTUNE ( SHAMATAT )
Rejoicing at anothers misfortune is "Shamatat". In one hadith, Rasulullah, peace be upon him,
said, "Do not have 'Shamatat' for another religious brother! If you have 'Shamatat' then
Allahu ta'ala will take the disaster from him and give it to you." It would not be "Shamatat"
if one feels happiness upon hearing the death of an oppressor because one would be saved from
his evil. Being happy upon hearing the disasters and troubles other than death one's enemy is
suffering will be "Shamatat". It will even be worse if one believes that he is the cause of the
disasters and troubles, e.g., by supposing his prayer (Dua) was accepted and that is why his
enemy is suffering. Such belief would cause him to catch the vice of self love (Ujb). One should
think the suffering of his enemy might be deception ("Makr" or "Istidraj") for himself. Therefore,
one should pray for the removal of those troubles. In one hadith, Rasulullah, peace be upon him,
said, "A Mumin's good prayer 'Dua' on behalf of another Mumin brother will be accepted.
An angel will say, 'May Allahu ta'ala give the same goodness to you also!' And then they
will say, Amin! Prayer 'Dua' of an angel will not be rejected." If the enemy is a tyrant
Page 69 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
(Zalim) and the disasters and troubles he suffers will prevent him from oppressing others, then
being happy about his suffering over those troubles would not be "Shamatat" and would not be a
sin but instead it would be a religious Gayrat. Religious Gayrat is an indication of strength of
one's belief. It is good to have Gayrat for Allahu ta'ala. It is not so good if it is due to one's
animal desires. In reality, being happy upon hearing of the suffering of the tyrant is not a good
thing but since it prevents him from oppressing others, it became permissible.
18- SEPERATION ( H IJ R )
"Hijr" means to depart from being a friend and become cross, angry with. In one hadith,
Rasulullah, said, "It would not be permissible (Halal) for a believer (Mumin) to become
cross with another believer (Mumin) for more than three days. After theree days it is
necessary (Wajib) for him to go and give greetings (Salam) to him. If he returns his
greetings they will share the reward (Thawab), otherwise the sin will be written to him." It
is neither proper nor permissible (Jaiz) for a man or woman to become angry or offended with
another believer (Mumin) to such a degree to cut the relationship and not to talk because of
worldly affairs. Non-Muslims (Zimmis), e.g., Christians and Jews who live as citizens of a
Muslim state are to be treated like Muslims with respect to "Muamalat". Activities other than
religious worships and marriage are called "Muamalat".
[It is not permissible (Jaiz) to become offended with non-Muslim citizens of an Islamic state for
worldly affairs. Treating them nicely with a smiling face and not hurting their feelings or not
violating their rights is necessary in order to win their hearts. Whether it be within the borders of
an Islamic state or whether it be outside the borders of the Islamic state (Dar-ul-harb) or
wherever it may be, and whether it be a Muslim or nonbeliever or whoever it may be, there is
never any permission in any way to violate the right, property, safety or honor of any human
being. A nonbeliever who lives within the Islamic state or disbeliever tourists who are visiting
the Islamic state or disbeliever businessmen who are within the borders of the Islamic state for
business purposes enjoy the rights of a Muslim citizen of the Islamic state with respect to the
laws which govern every aspect of daily life other than the religious worships that Muslims are
obligated to perform. They are free to perform their religious duties or prayers. Islam grants
these rights and freedom to these people. A Muslim should obey the orders of Allahu ta'ala and
should not commit any sin. He should not disobey the laws that govern the country. He should
not commit any crime. He should not cause instigation. He should do goodness to everyone
everywhere whether it be Muslims or disbelievers. Furthermore, a Muslim should observe the
rights of others and should never oppress anyone. He should demonstrate the beautiful Islamic
morals and honor to everyone and everywhere and therefore should cause members of other
nations to respect and admire the religion of Islam.]
It is better to go to a person whom one is crossed with before the three-day limit set by the
religion ans make up with him. The three-day limit was set in order not to raise any difficulty.
Sin starts after the three-day limit and continues to grow as days pass by. Growth of the sin
continues until the make up. In one hadith, Rasulullah, peace be upon him, said, "Go to a
person who has offended you and make up! Forgive the person who oppressed you. Make
goodness to a person who treated you badly!" There will be ten rewards (Thawab) for a
person who says "Assalamu alaikum" and twenty rewards for one who says "Assalamu
alaikum wa rahmatullah" and thirty rewards for one who says "Assalamu alaikum wa
rahmatullah wa barakatuh". There will also be equal amounts of rewards for those who return the
Page 70 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
greetings in the same manner, i.e., ten rewards for one who says "Wa alaikum salam", twenty
rewards for one who replies "Wa alaikum salam wa rahmatullah" and thirty rewards for the one
who returns the greetings (Salam) by saying "Wa alaikum salam wa rahmatullah wa barakatuh".
The person who does not make up within the three-day limit will be punished in hell if he does
not receive forgiveness or intercession (Shafa'at). It is permissible (Jaiz, or even mustahab) to
perform "Hijr" to a sinning person for the purpose of giving him a lesson, i.e., not speaking to
him would be "hijr." This type of application of "Hijr" to the sinner would be considered as
isolating him for the sake of Allahu ta'ala or being offended to him for the sake of Allahu ta'ala.
In one hadith, Rasulullah, peace be upon him, said, "The best and most valuable of all good
deeds or worships is 'Hubb-i fillah' and 'Bugd-i fillah'." "Hubb-i fillah" means loving for the
sake of Allahu ta'ala and "Bugd-i fillah" means not loving and staying away for the sake of
Allahu ta'ala. Allahu ta'ala asked Moses (Musa), peace be upon him: what did you do for Me?
He answered by saying that he performed "salats" and fasted and gave alms and made
remembrance (Dhikr), i.e., mentioned His name often. Allahu ta'ala told him: the "salats" you
prayed are a proof (Burhan) for you, i.e., they will protect you from doing evil deeds; the fast
you performed is a shield for you, i.e., it will protect you from the hell fire; the alms (Zakat) you
gave will give you shade during the Judgement day; and the remembrance (Dhikr) you made will
give you light during the day of reckoning at the gathering place. Oh! Moses, what did you do
for Me? Allahu ta'ala asked again. This time Moses, peace be upon him, begged Allahu ta'ala
that He might reveal the nature of the deeds which He considered for Him. Allahu ta'ala said,
Oh! Moses did you love my friends and stay away from my enemies? Moses, peace be upon him,
understood that the best of all good deeds and worships was loving for the sake of Allahu ta'ala
(Hubb-i fillah) and keeping away for the sake of Allahu ta'ala (Bugd-i fillah). It is permissible
to apply "Hijr" for an extended period of time to a person who commits sin. It is very well
known among the Muslims that the famous Imam Ahmad ibn-i Hanbal, may Allahu ta'ala be
pleased with him, stayed away from the sons of his uncle because they accepted a gift while
knowing that the gift was coming from forbidden (Haram) means. Also, Rasulullah, peace be
upon him, applied "Hijr" to three persons and to their wives because they did not participate at
the Tabuk war.
19- COWARDICE ( J U B N )
"Jubn" means being cowardly. The necessary amount of anger (Ghadab) or treating harshly is
called bravery (Shajaat). The anger which is less than the necessary amount is called cowardice
(Jubn). Cowardice is a vice. Imam-i Muhammad bin Idris Shafi'i, may Allahu ta'ala be pleased
with him, says, "The person who acts cowardly in a situation which demands bravery resembles
a donkey. A person who is given a punishment by the Judge will look like the devil if he does
not accept the punishment". A coward would not be able to stand up for his wife or for his or her
relatives when the situation requires it. He would not be able to protect them and thus will suffer
oppression (Zulm) and being looked down by others (Zillat) or degradation. He would not say
anything when he sees a prohibited act (Haram) being committed and he would also be greedy
toward other people's money or property. He would not be able to hold a steady job nor would he
appreciate the importance of a duty that is assigned to him. Allahu ta'ala in the chapter of
"Tawba" of the Qur'an praises bravery (Shajaat) and in the chapter of "Nur" of the Qur'an orders
us not to pity while punishing adulterers.
Page 71 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
In one hadith, Rasulullah, peace be upon him, said, "If my darling daughter Fatima steals
others' property, I will cut her hand." Allahu ta'ala in the chapter of "Fath" of the Qur'an
praises the companions of the Prophet, peace be upon him, by saying, "They get angery
'Ghadab' toward disbelievers." He praises them because they get angry toward disbelievers
and treat them harshly in the war. The meaning of 73th verse of the chapter of "Tawba" of the
Qur'an is, "Be hard and rough toward disbelievers!" It means we should not be cowardly
when the disbelievers attack. In one hadith, Rasulullah, peace be upon him, said, "The best of
my community (ummat) is the one who is strong like iron." It is necessary to be stern and
rough toward those who attack Islam or hold animosity toward Muslims. It is not permissible
(Jaiz) to act cowardly toward these people. Escaping due to being scared would not change the
Decree of Allahu ta'ala. When Allahu ta'ala's Decree about one's time of death arrives, the angel
of death (Azrail) will find that person wherever that person may be. It is not permissible to put
one's self into danger. It is a sin to stay in a dangerous place alone or to walk in a dangerous road
alone.
20- WRATH ( TAHAWWUR )
Excessive anger or harshness which reaches dangerous levels is called wrath (Tahawwur).
Anyone who possesses wrath demonstrates attributes of harshness, anger and roughness.
Opposite of wrath is softness (Hilm). A soft natured person will not become angry and excited
when he comes across a situation which causes anger (Ghadab). A cowardly person only harms
himself. Conversely, an angry person harms himself as well as others. Wrath may even lead one
into disbelief. In one hadith, Rasulullah, peace be upon him, said, "Anger (Ghadab) blemishes
one's belief." Rasulullah, peace be upon him, was never seen getting angry for worldly affairs.
He would only get angry for the sake of Allahu ta'ala. An angry person should think ahead that
his opponent may also react to his anger and do something in response. Anger causes a person's
heart to become unstable and this instability reflects on his face as an ugly appearance.
Overcoming or controlling anger is called "Kazm". Performing "Kazm" is a very good and
beneficial act and causes one to earn many rewards (Thawabs). Whoever overcomes wrath or
anger will be rewarded with Paradise. Allahu ta'ala loves a person very much if he controls his
anger for the sake of Allahu ta'ala and forgives his opponent and does not retaliate. The
following hadiths inform us of this type of person, "If one overcomes his anger for the sake of
Allahu ta'ala, Allahu ta'ala will also remove His punishment (Azab) from him," or "Allahu
ta'ala will love, protect and provide mercy to a Muslim who possesses three qualities: one
who gives thanks for given blessings; one who forgives an oppressor; one who overcomes
his anger 'Ghadab'." Giving thanks for a given blessing is to use the blessing according to the
guidelines set by Islam. In the following hadiths Rasulullah, peace be upon him, said, "If a
person who becomes very angry behaves softly while he has the power to do anything he
wishes to, Allahu ta'ala will fill his heart with belief and a feeling of being protected" and
"Anyone who hides or overcomes his anger will be treated equally by Allahu ta'ala, i.e.,
Allahu ta'ala will hide his shameful deeds and mistakes." Imam al-Ghazali, may Allahu
ta'ala be pleased with him, said, "Having softness 'Hilm' is more precious than overcoming
anger 'Ghadab'." One hadith points out the value of softness (Hilm), "Oh my Allah! Give me
knowledge 'Dm', decorate me with softness 'Hilm', bless me with piety 'Taqwa', and make
me beautiful through wellness 'Afiyat'." Someone cursed at Abdullah ibni Abbas, may Allahu
ta'ala be well pleased with him, and he replied by asking that person if he could be of any help
for solving any of his troubles or needs. That person became ashamed and put his head down and
Page 72 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
apologized. Another person cursed at Zaynal Abidin Ali, may Allahu ta'ala be well pleased with
him, who is the son of Hadrat Huseyn, may Allahu ta'ala be well pleased with him. He took his
dress off and gave it to him as present. Jesus (Isa), peace be upon him, was passing by the Jews.
They started to call him all kinds of dirty names. He talked back to them softly. They asked him
the reason of treating them softly while they were treating him in such an evil manner. He
replied, "One will give others whatever one possesses." The general rule is that a person who
does not bother anyone will feel comfortable and be merry and everyone will praise him.
A hadith states, "Anger (Ghadab) occurs due to the evil suggestions (Waswasa) of the devil.
The devil was created from fire. Fire is extinguished with water. Take ablution (Wudu) for
overcoming anger!" For this reason, an angry person should read "A'uzu basmala" and two
"Kul a'uzu" {the last two chapters of the Qur'an which starts with the word "Kul a'uzu".} An
angry person's intellect (Aql) will stop functioning and he will depart from the limits set by
Islam. An angry person should sit down if he is standing up. A hadith stated, "Whoever is
overtaken by anger (Ghadab) should sit down if he is standing up. If anger continues, he
should lay down on one of his sides!" It is easy for a standing person to react for quick revenge.
Sitting down lessens his anger. Laying down lessens his anger further. Anger is the result of
conceit (Kibr). Laying down decreases conceit. It is ordered by hadith that an angry person
should read the following prayer, "Allahummagfir li-zanbi wa azhib gayza qalbi wa ajirni
minasshaytan". The meaning of this prayer (Dua) is the following, "Oh my Allah! Forgive my
sin. Save me from the anger in my heart and the evil suggestions of the devil." If a person cannot
treat the person who caused the anger (Ghadab) softly, he should depart from him and he should
not see him any longer.
One should not get angry with others for worldly or other worldly affairs. The hadith ash-sharif
titled, "La tagdab" forbids getting angry. When one gets angry all of his nerves becomes
unstable and some parts of his body become sick. Doctors cannot find cure for that disease. The
only cure for that disease is the above mentioned hadith "La tagdab". An angry person hurts
people around him with his words and behavior. They also catch the disease of being nervous.
No peace and harmony will be found in that home. It may even result in seperation or murder. If
there is no one who gets angry in a home, there is happiness, comfort, peace and cheers there. If
there is a person who gets angry, there won't be any comfort, peace and cheers there. There
could always be some sort of disagreement or even enimosity between the husband and wife or
between the son and his mother. It would be understood from these that complying with the rules
of Islamic Shari'at would bring happiness, comfort, and cheers. Even the disbelievers who
follow the rules of the Shari'at will attain happiness in this world.
Ignorant and stupid people refer to anger (Ghadab) and wrath (Tahawwur) as bravery
(Shajaat), honor, manliness, and patriotism. They embellish and beautify the vice anger
(Ghadab) with these beautiful words. They tell others that having anger is a good thing and in
order to support this view they relate stories about how great personalities got angry. Their
actions reflect their ignorance and prove that their brains do not function properly. For this
reason a sick person gets mad faster than a healthy person, women get angry quicker than men
and elder persons get angry faster than the young ones. Those who are younger than thirty years
of age are called young, those who are between thirty and fifty are called mature men and those
over fifty are called old men (Shaikh) and those who are beyond seventy years are called very
old men (Pir-i fani).
Not listening to the harsh and tough talk of a person who speaks based on his own interpretation
instead of just repeating what Islam said or what the books of the previous Islamic scholars said
Page 73 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
on that matter will cause him to get angry. The treatment of this type of disease is to tell the truth
in a soft and slow manner. Hadrat Hasan and Hadrat Huseyn, may Allahu ta'ala be well pleased
with them, the grandsons of Rasulullah, peace be upon him, were traveling in the desert. They
came across an old man who was taking ablution (Wudu). The old man was not observing all the
necessary conditions of the ablution. They were ashamed to tell the old man that his ablution
would not be acceptable. They approached him and told him that they were disputing with each
other as to who is taking the better ablution and asked the old man to be the judge. Each one took
ablution by observing all necessary conditions. The old man followed their actions closely and at
the end told them, Oh my sons! I just learned how to take ablution from you. Prophet Abraham
(Ibrahim), peace be upon him, gave a banquet to two hundred fire worshipers (Majusi). They in
turn asked Abraham, peace be upon him, what they could do for him. Abraham, peace be upon
him, asked them to make prostration (Sajda) to his Lord. They discussed his desire among
themselves and said that he was well known for his generosity therefore they decided not to
offend him. They said that making a prostration for his Lord would not change anything and they
said, after the prostration, they will still go and worship their own gods. While they were making
the prostration (Sajda), Abraham, peace be upon him, prayed to his Lord by saying, "Oh my
Lord! I can only do this much. It is in your power to bestow happiness on them and to show them
the right path. Please, honor them by making them Muslims!" His prayer was accepted and all of
them became Muslims. It is necessary to counsel a person who is getting ready to commit a
forbidden act when he is alone. When one is observed committing a forbidden act, he will be
warned immediately in a soft manner. Advising everybody in private beforehand will be more
effective.
Perceiving a person's words in a wrong sense will cause him to get angry. At such times, one
should speak less and clearly and should not use words which can be interpreted in many ways.
Expressing one's self with parables (words with hidden meanings) causes stress to the listener
and hurts his feeling. Three conditions should be observed while communicating the right word
(Amr al-maruf). One should form his intention for communicating the order of Allahu ta'ala;
one should know the proof or source of information one is communicating and one should be
patient with the troubles that may rise due performing the "Amr al-maruf." One should speak
softly and should not speak in a harsh manner. Those who speak harshly and argue would cause
instigation (Fitna). Hadrat Umar and Hadrat Abdullah Ibn al-Masud, may Allahu ta'ala be well
pleased with them, were walking around the streets of Madina during his rule (Hilafat.) They
heard voice of a singing woman while passing in front of a house. Hadrat Umar, may Allahu
ta'ala be well pleased with him, looked inside of the house from the keyhole. He observed an old
man with a glass of wine in front of him and a singing woman. He immediately entered the
house from the window. The old man cried out, Oh Amr al-Muminun! Would you please listen
to me for a second for the sake of Allahu ta'ala. Hadrat Umar, may Allahu ta'ala be well pleased
with him, said, Okay. Go ahead and speak! The old man said, I committed one wrong but you
have already violated three laws of Allahu ta'ala. Hadrat Umar, may Allahu ta'ala be well
pleased with him, inquired of the three. The old man said, Allahu ta'ala orders that we should not
look inside of others' houses. You looked inside the house from the keyhole. Allahu ta'ala says
not to enter others' houses without their permission. You entered without permission. Finally,
Allahu ta'ala orders us to enter the houses from the front door with greetings. You entered from
the window and did not give any greeting. Hadrat Umar, may Allahu ta'ala be pleased with him,
replied with justice and in fairness and said, "What you have said are all correct!" Asked his
forgiveness and walked out of the house crying.
Page 74 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
We should maintain good opinions about advice givers and all Muslims in general. We should
interpret their words and advice in a good manner. Believing in the goodness and piousness of
the Muslim would be an act which brings rewards. Not believing a Muslim's word by thinking
that he is no good reflects the poor morals of that person, i.e., the one who doesn't believe. One
should try to understand what is said and if he is not able to understand it then he should inquire
about it. One should not have evil thoughts (Su-i zan) about the speaker. Among the evil
suggestions brought into the heart by the devil, having evil opinions (Su-i zan) about others is
the one where the devil is most successful. Having evil opinion (Su-i zan) is forbidden (Haram).
If one is not able to interpret someone's words in a good manner, one should consider the
possibility that it may be due to a mistake or forgetfulness.
When a poor person requests something from a rich person and his request is denied, that may
cause anger (Ghadab) in both of them.
Asking or saying something to a person who is busy or thinking or is anxious or distressed may
cause anger in him. A crying baby or the noise of children or animals may also cause anger in
some persons. Having such an anger is very ugly. It has been observed that certain types of
people had anger upon the movements of inanimate things. For example, a person of this type,
while trying to cut a piece of wood, tries to chop the wood with an ax but the wood either slips or
does not split and the man gets angry and starts to swear or destroy or burn the thing. This type
of anger is worse than the previous case. It has also been observed that there are certain kinds of
people who get mad at their own doings and hit themselves or swear at themselves. If a person
gets mad at himself because of not being able to attend his worships then this would be a
valuable act and religious Gayrat and he would earn rewards (Thawabs) for it. Having anger
toward the leaders of the government or toward Rasulullah, peace be upon him, or toward Allahu
ta'ala because of their orders or commandments is the worst kind of anger. This type of anger
causes disbelief. The hadith, "Anger (Ghadab) blemishes one's belief" shows that having
anger toward Rasulullah or Allahu ta'ala causes disbelief.
Getting angry upon seeing another one committing a prohibited action is a very good deed and
shows one's religious Gayrat. But, one should not step out of the boundaries of Islam or wisdom
(Aql) when one gets angry. Calling that person by dirty names, e.g., kafir, munafiq and names
like that, is prohibited (Haram). That kind of name calling necessitates punishment of that name
caller. Even though it was permitted to say words like "ignorant" or "stupid", advising him in a
soft manner would be better because in one hadith, Rasulullah, peace be upon him, said, "Allah
always loves the one who speaks in a soft manner." It is incumbent upon the members of the
government or the law enforcers to forcefully stop a person who commits prohibited actions and
who violetes the laws of the land. But beating him more than necessary or torturing would be
oppression (Zulm) and sinning. In the absence of law officers or members of the government,
one may stop the man if one is powerful enough to cope with him. Sentencing with death or
destructing his house could only be accomplished by the government and by the decision of the
judge. Giving unduly heavy punishment would be tyranny. Torturing by those who are
authorized by the government to do Amr al-maruf and Nahy-i anil munkar is forbidden {For
explanation of Amr al-maruf see the keywords of chapter 12}.
The opposite of anger (Ghadab) is softness (Hilm). Softness is better than being able to
overcome one's anger. The meaning of softness is not to get angry at all. It is a sign of being very
wise or having much intellect (Aql). In the following hadiths Rasulullah, peace be upon him,
said, "Allahu ta'ala loves those who act in softness in response to an incident which causes
anger 'Ghadab'," and "Allahu ta'ala loves persons who possess softness 'Hilm', shame
Page 75 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
'Haya' and 'fffat'. He does not love those who speak dirty language 'Fuhush' and those
beggars who solicit in a molesting manner." "Iffat" means not to have an eye on others'
wealth. "Fuhush" means dirty and ugly things. Rasulullah, peace be upon him, would repeat the
following prayer often, "Oh my Lord! Bestow me, knowledge (Ilm), softness (Hilm), piety
(Taqwa), and 'Afiyat'." "Ilm al-nafi'" is the knowledge of faith, religious jurisprudence (Fiqh),
and ethics (Akhlaq). "Afiyat" generally means wellness but, the meaning which is requested in
this prayer is to have salvation from the following: having religion and beliefs that are free of
corruption; having deeds and worships that are free of disasters; having soul (Nafs) that is free of
appetite (Shahwat); having a spiritual heart (Qalb) free from the fancies (Hawa) of the nafs and
evil suggestions of the devil; and having a body free of disease. When they inquired from
Rasulullah, peace be upon him, as to which one single prayer is the best prayer, he replied, "Ask
'Afiyat' from Allahu ta'ala. There is no greater blessing than 'Afiyat' after belief." [One
should make much repentance (Istigfar) in order to attain "Afiyat".] In one hadith, Rasulullah,
peace be upon him, said, "Be a person who has knowledge 'Dm' and 'Sakina!' Speak softly
while learning or teaching! Never brag with your knowledge!" "Sakina" means, having
maturity and dignity. In the following hadiths Rasulullah, peace be upon him, said, "The fire of
hell would not burn a person who lives according to Islam and who is soft in nature," and
"Being soft brings blessings. Being slack or excessive in performing one's duties or business
causes absent-mindedness or a state of heedlessness 'Gaflat'," and "One who do not have
softness 'Rifq' is not a useful and beneficial person," and "Softness 'Rifq' embellishes or
decorates a person and covers his deficiencies."
In another hadith Rasulullah, peace be upon him, said, "Knowledge is acquired by studying
and softness 'Hilm' is acquired by striving and working hard to obtain it. Allahu ta'ala will
grant success to those who try to do useful and beneficial deeds. And He will also protect
those who avoid doing evil deeds."
21- BREAKING ONES PROMISE ( G A D R )
One of the things that causes anger is to break one's promise or word (Gadr). When a person
promises something, it is called a promise (Va'd). If the promise is carried out by two persons
mutually, it is called "Ahd". A promise (Va'd) which is strengthened by oath is called Misak".
When one of those who mutually promised something, e.g., made an agreement (Ahd), breaks
the promise or agreement without informing the other party, he would be committing "Gadr".
For example, if the leader of a state of a country perceives or understands that he has to break the
peace agreement with a "disbelieving" neighboring country, it is necessary (Wajib) for him to
inform them. It is not permissible (Jaiz) to break the peace agreement without informing them
first. In one hadith, Rasulullah, peace be upon him, said, "He who makes "Gadr" will pay for
it severely during the Judgement day (Qiyamat)." Making "Gadr" is forbidden Keeping the
agreement (Ahd) performed with disbelievers is necessary.
In one hadith, Rasulullah, peace be upon him, said, "An untrustworthy person does not
possess belief. A person who breaks his agreement 'Ahd' does not possess religion." This
hadith points out that those who break their promises do not have mature belief and those who do
not pay attention to these will lose their belief.
Page 76 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
22- PERFIDY (HIYANAT)
The twenty-second malady of the heart is "Hiyanat". Doing "Hiyanat" causes anger (Ghadab).
"Hiyanat" is also forbidden (Haram) and it is a sign of hypocrisy. The opposite of "Hiyanat" is
being trustworthy (Amanat). The meaning of "Hiyanat" is the following: One who portrays
himself to others as trustworthy and then uses this impression to deceive them. The definition of
a believer (Mumin) is such that others can place their trust in him with respect to their properties
or lives. "Amanat" and "Hiyanat" may occur with respect to properties as well as with respect to
spoken words. In a hadith Rasulullah, peace be upon him, said, "A person who is consulted is
trustworthy." This hadith describes attributes of a person whom others discuss their problems
with. For example, this person should speak the truth when he is asked and he should keep
secrets of the discussion from others. Those who discuss their matters with him believe him to be
a trustworthy person. It is necessary (Wajib) for him to tell the truth. A person may place his
property with another whom he trusts. Similarly, one may consult with another whom he is sure
will tell him the truth. The 159th verse in the chapter "Al-i Imran" of the Holy Qur'an states,
"Consult with others beforehand the things you are planning to do." Consulting with others
is like a fortress which protects one from regret. The person whom one wants to consult should
know the state of human beings of his time as well as the state and conditions of the country and
the time. This is called knowledge of politics and administration (Ilm al-siyasat). Furthermore,
he should be a far sighted and wise person as well as a healthy one. It is a sin for him to say
something which he does not know or to say something contrary to his knowledge. If he says
these things by mistake, it would not be a sin for him. If one consults with a person who does not
possess the above-mentioned attributes and qualities, both parties would be committing sin.
Those who give religious judgment (Fatwa) with respect to worldly as well as other worldly
matters without having proper credentials would be cursed by the angels. If one orders
something while knowing that carrying out that order would be harmful, he would be committing
"Hiyanat".
[It is written in the famous religious book Hadika that Abdullah ibn al-Mas'ud, may Allahu ta'ala
be well pleased with him, said, "The first thing you will lose from your religion would be being
trustworthy 'Amanat'. The last thing you will lose would be the 'salat' prayer. There will be some
people who will be praying 'salats' while indeed they would not even have any religion." In one
hadith, Rasulullah, peace be upon him, said, "Anyone who kills his friend is not one of my
followers 'Ummat'. This is true even if the dead person is a disbeliever."]
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 agreement
Page 77 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
and 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 with
an excuse is permissible but it is necessary (Wajib) to inform the involved party. According to
the teachings of Hanbali scholars, may Allahu ta'ala, be well pleased with them, fulfilling the
given promise (Va'd) is "Wajib." Not fulfilling it is forbidden (Haram) Performing a deed
which is sanctioned (Sahih) according to the teachings of the four schools of thought is piety
(Taqwa).
It is necessary (Wajib) for the followers of the teachings of all four Imams (The founders of the
four schools of thought "Madhhab") to love each other and to pray for each other and not to fall
into fanaticism while following the teachings of their scholars (Imams). It is not permissible to
make "Talfik" according to the unanimous teachings of all four schools of thought. "Talfik"
means doing one's deeds or actions according to the easy decisions of the four schools of
thought. Action or deed done according to "Talfik" would not be correct (Sahih) in any of the
schools of thought (Madhhabs). But it is permissible to do one's deeds or actions by following
the easy decisions of only one school of thought.
[In order to perform any deed or action, one should form his intention to follow any one of the
four schools of thought and then do the deed or action according to the teachings prescribed by
that school of thought. In every school of thought there are two ways of doing an action or deed,
the easy way and the difficult way. The easy way is called facility (Ruhsat) and the difficult way
is called "Azimat". Doing one's deeds or actions according to the "Azimat" is better if one is
strong and his situation fits. Soul (Nafs) does not like to do difficult things and doing it so
weakens the souL Worships were imposed on us in order to weaken the soul because the soul is
an enemy of the spirit and Allahu ta'ala. It is necessary to weaken the soul so that it will not be
able to do its monstrosities. But it should not be killed because it is the servant of the body. It is
the stupid and ignorant servant. Those who are sick, weak or in a difficult situation should leave
the way of "Azimat", and do their actions according to the facility (Ruhsat) so that they may not
fall into a state of not performing their deeds. If it is difficult to do a deed or action even
Page 78 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
according to the facility of one's own school of thought, one may do that deed according to
another one of the three school of thought in which doing that deed is permissible.]
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 (Dhad) 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
Muslims and gather followers around them. It would not be "Su-i zan" if one says that these
types of persons are sinners (Fasiks).]
In one hadith, Rasulullah, peace be upon him, said, "Have good opinion 'Husn al-zan' toward
Allahu ta'ala." Fifty-third verse of the Chapter of Zumar in the Qur'an states, "Oh my slaves
with lots of sin! Do not lose hope of getting mercy of Allah. Allah forgives all sins. He is a
being with infinite forgiveness and endless mercy." Allahu ta'ala would certainly forgive
every kind of disbelief and sin when the repentance is done according to its conditions. If He
wills, He would also forgive all kinds of sin other than disbelief without repentance. In one
Page 79 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
hadith al-Qudsi, Allahu ta'ala said, "I will treat my slave the way my slave thinks of Me."
Allahu ta'ala would forgive those who make repentance by thinking that He will forgive.
[Allahu ta'ala's informing His Prophets is called revelation (Wahy). There are two types of
revelation. The angel Gabriel (Jabrail) would receive information from Allahu ta'ala and bring
them and read them to the Prophet. This type of revelation is called "Wahy al-matlu." The
meaning as well as words of the revelation all came from Allahu ta'ala. The Qur'an is "Wahy al-
matlu." The second type of revelation is called "Wahy gayr al-matlu" (revelation other than
"Wahy al-matlu"). This type of revelation is made by Allahu ta'ala into the heart of a Prophet
directly. The Prophet would then tell the meaning of this revelation to his companions through
his own words and these are called "Hadith al-Qudsi." The words of "Hadith al-Qudsi" are the
words of the Prophet. Hadiths are those words that are spoken by the Prophet and their meaning
as well as the words themselves are the Prophet's own.
In the following hadiths Rasulullah, peace be upon him, said, "Having good opinion 'Husn al-
zan' toward Allahu ta'ala is worshipping," and "I swear on the One, the One who does not
have any other gods beside Him to worship! Allahu ta'ala would certainly accept any
prayer which is done by having good opinion 'Husn al-zan' about Him," and "In the Day of
Reckoning 'Qiyamat' Allahu ta'ala will order someone to be thrown into hell. While that
person is being taken toward hell, he will turn around and tell Allahu ta'ala, 'Oh my Lord!
While I was on earth, I always had a good opinion about You! '. Allahu ta'ala will say, 'Do
not take him to hell. I will treat him the way he thought of Me'."
We should have good opinion (Husn al-zan) about a believer (Mumin) of whom we are
unaware whether he is a pious (Salih) or a sinner (Fasik). If the probability of his being "Salih"
is equal to his being "Fasik", that state is called doubtful (Shaqq). If they are not equal, the one
which is more likely is called "Zan", and the one which is less likely is called conjecture or
illusion (Wahm).
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
Page 80 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
'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."
Hasan Chalabi, may Allahu ta'ala be pleased with him, in the introduction of the book Mawakif
says: Hadrat Hasan and Hadrat Husayn, may Allahu ta'ala be well pleased with them, became
sick. Hadrat Ali and Hadrat Fatima and their servant girl, may Allahu ta'ala be well pleased with
them, vowed to fast for three days if they become well again. They became well again. They
started to fast. They had nothing to eat at the end of the fasting-day. They borrowed three 'sa" -
measuring quantity - barley from a Jewish person. Hadrat Fatima, may Allahu ta'ala be well
pleased with her, made flour out of one "sa" barley and then baked five loaves of bread. At the
end of the day, just before they were going to break their fast, a poor person came along and said,
"Give me some food". They gave all the bread to him and slept hungry that night. They intended
to fast again for the next day. Hadrat Fatima, may Allahu ta'ala be well pleased with her, baked
five more loaves of bread with the second "sa" quantity. At the end of fasting, an orphan came
along. They gave the bread to him and slept hungry again. They again intended to fast for the
third day. She prepared five more loaves of bread from the last quantity of barley. At the end of
the day, a slave came along and asked for food. They gave the bread to him. Allahu ta'ala sent a
verse through revelation to Rasulullah, peace be upon him, and praised their vowing and their
"Isar". Keeping just the necessary amount of sustenance (rizq) [property and money] and
distributing the rest is called "Zuhd".
[Giving back one's rights or paying back what is due to him would be justice (Adalat). Giving
more than what is due would be benevolence or favor (Ihsan). Giving away all the things that
are necessary for himself would be "Isar".]
A person who has "Zuhd" is called "Zahid." Two "Rak'at" salat prayers performed by a "Zahid"
scholar is more valuable than a lifetime of "salats" performed by a non-Zahid. Some of the
companions, may Allahu ta'ala, be well pleased with them, said to some of the followers
(Tabiin) of the companions that they were performing more worships (Amal) than the
companions of Rasulullah but since companions' "Zuhd" were more than theirs, the companions
were more blessed. Love and fondness for the worldly goods and properties means one's trying
to obtain the money which satisfies desires of the soul (Nafs) through forbidden (Haram) ways.
Page 81 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
Love and fondness for the worldly goods and properties is running after fancy because the
destruction brought by worldly pleasures is greater than any positive contributions obtained
through them. They do not stay with the person permanently and go away quickly. Obtaining
them is also a very difficult task. Things that do not have any positive in them, e.g., "any
usefulness" is called game (La'b) and amusement or entertainment (Lahw).
["Dharurat" is the thing which saves a human being from death or from losing one of his organs
or from extreme pain. "Ihtiyaj " is the thing which comforts the spirit (Ruh) and the body as well
as things that are necessary for giving alms, for performing good deeds, for making pilgrimage
(Hajj), for giving obligatory alsmgiving (Zakat), for slaughtering sacrificial animal (Qurban),
and for giving for a loan. "Zinat" are the things that are in excess of "Ihtiyaj " and also they make
one feel good by having them. Using properties that are in excess of "Ihtiyaj" for bragging or
ostentation would not be "Zinat" but would be a forbidden act. It is obligatory (Fard) to earn as
much as "Dharurat." Earning as much as "Ihtiyaj" is Sunnat. This is also called contentment
(Kanaat). Earning as much as "Zinat" is optional (Mubah). Earning as much as to meet "Ihtiyaj"
and "Zinat" is worshipping (Ibadat) but we should not violate the rules of Islam while earning
these amounts. Earning as much as to meet the "Ihtiyaj" and "Zinat" by observing the "Shari'at"
would be worshipping but going outside the Shari'at in order to earn wealth or properties as
much as "Ihtiyaj" and "Zinat" is forbidden The things that are obtained in this manner would be
the things for the world (Dunya). "Shari'at" means the orders and prohibitions of Allahu ta'ala.]
In one hadith, Rasulullah, peace be upon him, said, "Things that are for the world 'Dunya' is
cursed. Things that are for Allahu ta'ala and things that are consented by Allahu ta'ala are
not cursed." Things that are for the world (Dunya) have no value in the sight of Allahu ta'ala.
The sustenance (Rizq) that is earned and used by observing the rules of the religion (Shari'at)
will not be a thing of the world (Dunya) but instead would be a blessing (Nimat) of the world.
The most valuable blessing among the blessings of the world is the pious (Saliha) woman. A
person having belief and following the rules of Islam is a pious (Salih) person. The pious woman
protects her husband from committing prohibited actions and helps him to perform worships and
good deeds. A non-pious woman is harmful and is one of the worldly things (Dunya). The
following is reported in the hadiths, "Among the blessings of the world, my women and fine
perfume are made beloved to me." And again, "If the things of the world had any value at
all in the sight of Allahu ta'ala, He would not give one drop of water to the disbeliever." He
is giving worldly things to disbelievers in abundance and thus leading them to disasters. Other
hadiths stated, "The value of a believer in the sight of Allahu ta'ala decreases in proportion
to the worldly things he owns," and "When love of the world 'Dunya' increases, the damage
to the next world 'Akhirat' also increases. When love for the next world increases, the
world's damage to him decreases." Hadrat Ali, may Allahu ta'ala be well pleased with him,
states that this world and the next world are like the East and the West. A person who approaches
one departs from the other one. In another hadith, Rasulullah, peace be upon him, said,
"Running after the worldly things is like walking on the water. Is it possible for the feet not
to get wet? Things that are obstacles toward clinging to the commandments of Islam are
called world 'Dunya'." And "If Allahu ta'ala loves a person, He makes him Zahid in the
world and Ragib in the hereafter. He would inform him of his shortcomings." And "Allahu
ta'ala loves one who is Zahid in the world. Humans love the one who is Zahid in the things
that humans possess." And "It is difficult for a seeker of the worldly things to attain his
desires. It is easy for the seeker of the next world to attain his desires." And "Having
excessive love for the world is the leading fault." It causes all kinds of errors and mistakes.
Page 82 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
The person who runs after the world, starts to dive into doubtful things, then into disliked actions
(Makruhs), and then into prohibited actions (Harams) and then even dives into disbelief. The
reason why the ancient people (Ummats) did not believe in their Prophets, peace be upon them,
was their excessive love for the world. The love of the world (Dunya) is like wine. Anyone who
drinks from it will sober up at the time of his death. Moses, peace be upon him, while traveling
toward the mountain of "Tur", saw a person who was crying much. He said to Allahu ta'ala, "Oh
my Lord! This slave of yours is crying much because of the fear of You." Allahu ta'ala said to
Moses, "I would not forgive him even if he cries tears of blood because he has excessive love
for the world." The following is reported in the hadiths, "A person who earns worldly things
through permissible means will give its account in the next world. The one who earns
things through prohibited means will be punished." And "If Allahu ta'ala does not love a
slave of His, He will make him spend his money on prohibited (Haram) things." Building a
house for bragging and ostentation is of this kind. In a hadith, Rasulullah, peace be upon him,
said, "If one constructs a building with clean 'Halal' money, he will receive rewards
'Thawabs' as long as human beings derive benefit from that building." It is permissible to
construct a high building with the intention of getting rid of moisture and for obtaining clean air.
Constructing high buildings for bragging or for ostentation is forbidden (Haram). Imam al-a'zam
Abu Hanifa, may Allahu ta'ala be pleased with him, says, "Scholars' and leaders' dresses and
buildings should be with 'Zinat' so that ignorants would not be able to insult and that the enemies
would see them as strong and great."
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."]
Page 83 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
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.
Whoever rebels against Allahu ta'ala is called a sinner (Fasik). Those who causes others to rebel
and cause spreading of "fisk" is called a "Fajir". The sinner who is known as committing
forbidden actions (Harams) should not be loved. Loving those who spread Bidat and those who
are known for oppressing others is a sin. One hadith reports, "While people have the power to
stop the 'Fisk' of a sinner 'Fasik', if no one stops him, Allahu ta'ala will punish all of them
in this and in the next world." Umar bin AbdulAziz, may Allahu ta'ala be well pleased with
him, said, "Allahu ta'ala does not punish others when someone commits forbidden actions
'Harams' but when some of them commit forbidden actions openly and others observing them do
not stop them then, He will punish all of them." Allahu ta'ala revealed to prophet Yusha, peace
be upon him, the following, "I will punish 40,000 pious and 60,000 sinners from your
community." Yusha replied, "Oh my Lord! Sinners deserve the punishment but what is the
reason for punishing the pious?" Allahu ta'ala answered, "They did not get angry with those
whom I get angry with. They ate and drank together!" If doing Amr al-maruf to persons
who deviated from the right path and to oppressors will cause instigation and cause problems to
one's self, to his family members and to the Muslims in general then it should not be done. In
such instances, not loving him through the heart would be enough. The same also applies to
sinners, i.e., not to love those who commit forbidden actions openly (Fasiks). It is necessary to
advise them in a soft-spoken manner with soft and sweet words.
Page 84 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
If a person performs worships and also commits forbidden actions openly, i.e., commits "Fisk,"
he will be labeled according to the actions he does the most. If both of his actions are equal, he
should be loved because of his performance of his worships and he should not be loved because
of his "Fisk." Anyone who causes others to commit "Fisk" will be stopped by the government
officials.
[A person who loves a "Murshid" and is working to earn the love of Allahu ta'ala is a pious
person (Salih). The one who already earned that love is a "Wali." Those "Walis" who strive for
other persons to earn that love are called enlighteners (Murshids). The basis of Islam are three.
Namely, knowledge (Ilm), practice (Amal), and sincerity (Ikhlas). Islamic knowledge (Dm) is
of two parts: religious knowledge and scientific knowledge. Religious knowledge does not come
down like a pear falls down from the tree to one's head. It is learned from the words, actions,
behaviors or writings of a real enlightener (Murshid). When doomsday (Qiyamat) approaches,
the real enlightener won't be found anywhere and ignorant, lying, the sinner (Fasik) religious
men of authority will increase in number. They won't strive to earn love of Allahu ta'ala instead
they will work to earn money, ranks, posts, and fame. They will approach to wealthy individuals
and to the persons who occupy ranks and posts. One should read the books of the famous "Ahl
as-sunna scholars" in order not to be tricked by these type of persons and in order to win the
eternal happiness.]
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
they love their prophets. But, since they are not following their path and instead following the
wrong paths made up by the Jewish religious authorities (Hahams) and priests, they will not be
together with their prophets in the next world. Even worse, they will go to hell. The book Could
Page 85 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
not Answer published by Hakikat Kitabevi explains subjects regarding to Jews and Christians in
depth. Great spirits attract whom they love toward spiritual heights. Conversely, lower spirits
attract them to lower levels. A person can understand where his spirit will go after his death by
looking to his friends in the world today. A human being loves another person either because of
his nature or because his reasoning (Aql) requires him to love that person or because of goodness
he received from him or because of the sake of Allahu ta'ala. Spirits of the persons who love
each other in the world attract each other. Similarly they will also attract each other in the next
world. Anas bin Malik, may Allahu ta'ala be well pleased with him, states that no news made
Muslims happier than the news reported in above said hadith. Those who love disbelievers will
go to hell with them. It is not in the power of the persons not to follow the ways of whom they
love. The strongest sign of one's loving someone is to love the things he likes and not to love the
things he does not like.
29-INSTIGATION(FITNA)
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 from
Page 86 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
one'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 .l You probably heard that presently "Dar-ul-
harb" 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.]
The following is written in the Muhtasar of Tazkira-i Qurtubi : Rasulullah, peace be upon him,
said, "Do not raise instigation 'Fitna!' Raising instigation by speeches or conversation is
like raising instigation through the sword. Instigations caused by sinners (Fajirs) and
tyrants (Zalims) through backbiting, lying, and slandering of others are more harmful than
the instigation caused through the sword." Almost all of the scholars are informing us
unanimously that even those who are compelled into very difficult circumstances by the
authorities, i.e., they have left no other choice than only saving their lives and properties, should
not rebel against the government and laws of the land. Because, the hadiths are ordering us to be
patient against the oppressive governments. Imam al-Muhammad Ash-Shaybani, may Allahu
ta'ala be pleased with him, informs us that Rasulullah, peace be upon him, read the following
prayer (Dua), "Allahumma innee as'aluka fi'lal hayrat wa tarkalmunkarat wa
hubbalmasakin wa iza aradta fitnatan fee kawmee fa-tawaffani gayra maftun." The
meaning of this prayer (Dua) is: "Oh my Lord! Decree for me so that I may be able to
perform good deeds, avoid doing harmful things, and love poor persons. When You decide
to raise instigation 'Fitna' among my nation, take my soul before I become involved in that
instigation!" Imam al-Qurtubi, may Allahu ta'ala be pleased with him, points out to this hadith
and says that it is necessary to avoid instigation so much so that it is better to die instead of
getting involved in the instigation.
Following hadiths cited in the book Mishkat say, "Follow the Muslims and their leaders
during the time of instigation. If there is no one in the way of truth, do not join to the
people who involves with instigation and rebellion. Do not involve with instigation until you
die!" And "Follow the orders of the government during the time of instigation (Fitna).
Page 87 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
Even if it treats you with oppression and even it takes away your properties, still obey
orders of the government!" And "Follow the orders of Islam during the time of instigation
(Fitna). Save yourselves. Do not give advice to others! Do not get out of your house. Hold
your tong!" And "Many people will be killed during the time of instigation (Fitna). Those
who do not participate in the instigation will be saved!" And "Those who do not join to the
people who raise instigation (Fitna) will obtain happiness. Those who are caught in the
instigation but put up with it by being patient will also obtain happiness." And finally
"Allahu ta'ala during the day of Judgement (Qiyamat) will ask someone why he did not
stop a sinner when he witnessed him committing the sin. That person will answer by saying
that he was afraid of the danger that might be inflicted by the sinner upon him and he will
further say that he trusted upon the forgiving attribute of Allahu ta'ala." This hadith
indicates that when the enemy is very powerful, not doing the Amr al-maruf and Nahy anil al-
munkar is permissible.
It is written in the explanation of the book Shir'atul-Islam that doing Amr al-maruf and Nahy
anil al-munkar is "Fard al-kifaya". It is Sunnat to order others to do the Sunnats and not to
commit Makruhs. The person who is committing prohibited actions should be advised by
explaining to him the ugliness of committing the forbidden actions and that he should stop
committing them. We should not use force to stop him. On the other hand, a person who is
getting ready to commit a prohibited action should be stopped by using force. We should be
careful not to raise instigation while doing the Amr al-maruf either through using words or
force. We should know ahead of the time that doing Amr al-maruf and Nahy anil al-munkar
will produce useful results. Having a really strong feeling about a thing comes to mean knowing
that thing. If one does not have Hubb-u-fillah and Bugd-u-fillah, one's worships will not
produce useful results. If Amr al-maruf is not carried out without any excuse, the prayers will
not be accepted. Goodness and blessings (Barakat) will disappear. Jihad and difficult matters
would not be completed and resolved successfully. A secretly committed sin will hurt the one
who commits that sin. If that sin is carried out openly, it will hurt everyone. We should not
presume someone as evil because of somebody else's ill talk about him. His ill talk about him
would be backbiting (Gibat) and listening to him would be forbidden (Haram.) In order to label
someone as sinner (Fasik), one either personally see him committing a forbidden (Haram) act
openly or two just (Adil) Muslims should inform about him to that effect. When one sees
someone committing a forbidden action and does not stop him while having the power to do so,
his action is considered as giving in or compromising (Mudahana) the religion It is reported in a
hadith that those who compromise their religion (doing "Mudahana") will rise from their graves
in the next world as monkeys and pigs. A person who does Amr al-maruf won't be liked by his
friends. Those who compromise their religion will be liked by their friends. Making Amr al-
maruf to oppressive government officials by advising them is the best kind of jihad. If one does
not have the power to give advice to the oppressive officials but one hates them through his
heart, it is still considered as jihad. Government officials through force, scholars through giving
advice and other Muslims through heart should perform Amr al-maruf. It is necessary to do Amr
al-maruf for the sake of Allahu ta'ala as well as it is necessary to know the proofs of the given
advice from the book and not to cause instigation while doing Amr al-maruf. If one perceives
that doing Amr al-maruf will not produce any effect and will also cause instigation then, one
should not do it, i.e., doing it won't be necessary (Wajib). Even, doing it under some
circumstances would be forbidden. During such times one should not get out of his house in
order not to be involved with the instigation If instigation rises in a country or the government
Page 88 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
conspires to generate mischief in order to oppress the people then, it will be necessary to
immigrate to another country. While the possibility exists for migrating to another country, the
government's forcing one to commit sin would not be an acceptable excuse for one to commit the
sin. When immigration is not possible, one should keep away from others and should not
associate with anyone. If one understands that doing Amr al-maruf will not show any effect but
also will not cause instigation, doing it won't be necessary (Wajib) but will be "Mustahab." If one
knows that his advice will be effective but it will also cause instigation then, it won't be
necessary (Wajib) to give that advice. If the instigation is something small like being beaten up
then giving advice is "Mustahab". On the contrary, if giving advice will cause a big and
dangerous instigation then giving advice would be forbidden Doing Amr al-maruf in a soft
manner is necessary (Wajib). Doing in a harsh manner will cause instigation. Muslims and
disbeliever citizens of the Islamic state should not be threatened through guns and should not be
oppressed or tortured. [Translation from the book Shir'atul Islam is finished.]
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 'Dm' 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
properties, lives, speeches, and pens for the sake of Allahu ta'ala. Rasulullah, peace be upon him,
Page 89 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
in another hadith said, "Tell the truth even if it hurts very much." A "Zahid" person
witnessing some people playing songs in the presence of the fourth Amawi Caliph Marwan bin
Hakem moved to break their musical instruments. Marwan ordered his guards to throw him to
the lions. He started to pray among the lions. Lions came by him and started to lick him. Guards
took him to the presence of the Caliph. He asked him whether or not he was afraid of the lions.
He answered by saying that the fear did not cross his mind because he was thinking very much
throughout the night. He asked him what was he thinking about. He said, when the lions licked
him, he started to think whether their saliva was dirty (Najs) and whether Allahu ta'ala accepted
his prayers or not. [Marwan bin Hakim was killed at 65 Hijri "683 A.D.".]
If one is not able to do Amr al-maruf and Nahy anil al-munkar because of his fear that his and
others' security might be undermined, keeping quiet in order not to raise instigation in this
situation is called "making mudara." It is permissible (Jaiz) to make "Mudara" while one's heart
wants to stop those who commit forbidden actions. Even, it bears similar rewards obtained when
one gives alms. It is necessary to have a soft voice and smiling face when one does "Mudara."
While someone is teaching to the students, he can make "Mudara." Imam al-Ghazali, may Allahu
ta'ala be pleased with him, said, "Human beings are of three kinds. First kind is like nutrition.
They are necessary for everyone at all times. The second kind is like medicine. They are needed
when there is a necessity for having them. The third kind is like disease. They are not needed but
they annoy human beings. In order to save one's self from this type of persons, it is okay to do
'Mudara' to them." Making "Mudara" is permissible and is "Mustahab" under certain conditions.
A person who does not do "Mudara" in his home to his wife loses all of his peace. Someone
came to visit Rasulullah, peace be upon him. He said, "Let him come inside. He is a lowly
person." When the visitor came in, he spoke with him in a soft and sweet manner. After he left,
they asked him as to why he talked to him sweetly. He said, "The person who will be in the
worst place in the next world 'Akhirat' is the one who is offered honors or gifts in order to
save one's self from his harm in the world." The following is reported in a hadith, "It is
permissible 'Jaiz' to talk behind someone 'Gibat' who commits forbidden actions 'Harams' openly
without any shame. It is further permissible (Jaiz) to make 'Mudara' to these people. But, the
'Mudara' should not stretch to such an extent to become a compromise from the religion
'Mudahana'." "Mudara" is giving away worldly benefits in order to save oneself from suffering
religious or worldly harms and dangers. Alternately, "Mudahana" is giving away from the
religion in order to receive worldly benefits. When "Mudara" is applied to an oppressor, one
should not praise him or his oppressive acts.
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.
Page 90 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
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.
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
observe the delicate art and balance in the creatures and sees and understands their delicate
Page 91 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
relationships to each other, not to believe in the greatness, knowledge, and power of Allahu
ta'ala. A person who does not believe after observing and understanding all of these either has to
be an abnormal, retrogressive, and ignorant or stubborn and stupid person who runs after appetite
or a person who became a slave of his soul and who enjoys torturing. He must be a sadist and
oppressive person. If one studies the life stories of disbelievers, it becomes clear that they belong
to one of these categories.]
In one hadith, Rasulullah, peace be upon him, said, "Have belief in Allahu ta'ala by thinking
the order among the created beings." Belief of a person will increase by studying the
astronomy and understanding the order between the earth, moon, sun and all other stars and their
spinning and travel in the space and intricate calculations between them with respect to their
distances. There are several benefits and uses in the creation of mountains, metals, rivers, seas,
animals, vegetation, and even microbes. None of them were created for a useless purpose.
Clouds, rain, lightening, thunderbolt, underground-waters, energy materials and air, in short,
every created being perform certain functions and services. Human beings, up to date is able to
understand very little about these innumerable number of services rendered by these innumerable
beings. Is it ever possible for a mind which is not capable of understanding the creatures to ever
comprehend their creator? Islamic scholars who understood the greatness of Him were
bewildered and stated that they understood that it is not possible to understand Him. One of the
followers of Moses (Musa), peace be upon him, prayed thirty years. A cloud made shade to
protect him from the sun. One day, the cloud did not come and so he stayed under the sun. He
asked the reason to his mother. She said to him that he probably committed some sin. He
answered to her by saying that he did not commit any sin. She said, "Didn't you look at the
skies? When you see them, didn't you think the greatness of their creator?" He said, yes he
looked at them but made error in pondering about. She answered, "Is there any other sin bigger
than this? Make repentance right away." A sensible person should not forget about duty of
pondering. Is there anyone who has any guaranty that he will not die tomorrow? Allahu ta'ala
did not create anything without any use. The uses that are not understood by human beings are
much more than the uses they are able to comprehend so far. Pondering can be accomplished in
four ways. Pondering about the beautiful arts of Allahu ta'ala which manifest on human beings
causes one to believe in Him and love Him. Pondering about the rewards promised by Him for
the worships would cause one to perform those worships. Pondering about the punishments
informed by Him causes one to be afraid of Him and thus causes one not do any evil to anyone.
Pondering about one's being slave to his soul and committing sin and living in a state of
heedlessness regardless of all the blessings bestowed by Him causes one to have shame from
Allahu ta'ala. Allahu ta'ala loves those who ponder about and takes heed by seeing the beings
that exist on the skies and on the earth. Following hadiths reports, "There is no higher valued
worship than pondering." And "Pondering for a moment is more valuable than sixty years
of worships." Pondering (Tafakkur) is explained in detail by Imam al-Ghazali, may Allahu
ta'ala be pleased with him, in his book written in Persian, Kimya as-Sa'adat .
Page 92 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
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.
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
Turkish but, one may apply this logic to other languages, i.e., slanting the names to different
forms is not acceptable. } Even though saying these words would not cause disbelief when one
does not intend to degrade them, it is better to avoid using such words which would appear as
Page 93 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
causing disbelief. If a child dies right after birth, he should not be buried without giving a name.
Even though it is permissible (Jaiz) to use the name Abdunnabi, it is better not to use it. Hadrat
sayyid Abdulhakim Arwasi, may Allahu ta'ala be pleased with him, preached for twenty- five
years after the afternoon prayer every Tuesday, Thursday, and Friday at the Bayazid mosque in
Istanbul until he passed away in the year 1362 Hijri Qamari, [1943 A.D.] During one of his
preachings he stated the following, "A child has three rights on his parents: giving a Muslim
name at birth; teaching him reading/writing, knowledge (Ilm), and crafts upon reaching the age
of understanding; and marrying him when he reaches the age of puberty." Some degenerate
people in Europe and America are raised in an irreligious and non-ethical manner and are given
fake diplomas and professorship titles and then send to Islamic countries. These ignorant
disbelivers are appointed to high schools and universities as teachers or professors. They trap
Muslim children with their position and make them irreligious and non-madhhabite. These
children influenced by them easily become murderers and traitors. Those parents who send their
sons and daughters to these schools are throwing their children to the hell with thier own hands.]
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."
37- MAKING WRONG INTERPRETATION OF THE QURAN
"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 to
Page 94 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
say 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
which are mentioned in above hadiths. Those who make interpretations by using the meaning of
the words that are prevalent in their current time are also among the above-mentioned types.
One of the Ottoman scholars Nuh bin Mustafa Konawi, may Allahu ta'ala be pleased with him,
who passed away in 1070 Hijri, 1660 A.D. at Cairo, Egypt says the following in his translation
of the book Milal wa Nihal which is written by Muhammad Shihristani, may Allahu ta'ala be
pleased with him: the people who are in "Isma'iliyya" group are called as such because they say
that they are the followers of Isma'il, may Allahu ta'ala be well pleased with him, who was the
elder son of the Ja'far as-Sadik, may Allahu ta'ala be well pleased with him. They are also called
"Batiniyya" group. Because they said that Qur'an has an inner meaning (Batin) as well as a
literal meaning. They said that the literal meanings of the Qur'an are the limited meanings which
are cast by the "Fiqh" scholars and the inner meaning of the Qur'an is like an endless ocean.
Page 95 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
They believed in the inner meanings that are fabricated by themselves instead of following the
literal meanings of the Qur'an. Rasulullah, peace be upon him, transmitted the literal meanings of
the Qur'an to his companions, may Allahu ta'ala be well pleased with them. Leaving the literal
meanings aside and following fabricated inner meanings causes disbelief. They tried to destroy
Islam from within by this kind of tricks. Fire worshipers (Majusi), especially, their leader
Hamdan Kurmut, in order to stop the spreading of Islam, invented these tricks and established
Karamuta State. He killed the persons who were making pilgrimage (Hajj) to "Ka'ba" and
moved the "Hajar al-aswad" from "Ka'ba" to the Basra. They fabricated such sayings as, "Jannat
is following the worldly pleasures and hell is following the rules of the religion." They named
prohibited actions (Harams) as fine arts. They lead the youngsters to hedonistic, pleasure-filled
life style by deceiving them and saying to them that those things that are decreed as prohibited
actions and sins (Fuhush) by Islam are moral-exercises. Their state perpetrated much harm to
Islam. They were destroyed in 372 Hijri 983 A.D. by the Divine wrath.]
Interpretation (Tafsir) should be done according to the principles of transmission (Nakl). In
order to perform interpretation, one should be knowledgeable about the following fifteen kinds
of knowledge (Dm): language, dialect or words (Lugat), syntax (Nahv), grammar (Sarf),
etymology (Ishtikak), meaning (Ma'ani), explanation (Bayan), ornament of speech (Badi'),
reading (Kira'at), methodology of religion or bases of religion (Usul-i din), Islamic jurisprudence
(Fiqh), reason or cause of the revelation of the verses of the Qur'an (Asbab-i nuzul), the one
which cancels a previous verse (Nasih) and canceled verse (Mansuh), methodology of Islamic
jurisprudence (Usul-i fiqh), Hadith, and knowldege of spiritual heart (Ilm al-qalb.) It is not
permissible (Jaiz) for one who does not know these subjects to make interpretation of the
Qur'an. The knowledge of spiritual heart (Qalb) " or "Mawhiba" is a kind of knowledge which
Allahu ta'ala sends without an intermediary to pious scholars who follow Islam minutely. In one
hadith, Rasulullah, peace be upon him, said, "Allahu ta'ala teaches the secret things if one
practices the things one knows." It is not permissible (Jaiz) for anyone who does not know
above-mentioned fifteen subjects to make interpretation. If one performs interpretation without
knowing them then one will be doing it according to one's own opinion and will be deserving to
be punished in hell. In one hadith, Rasulullah, peace be upon him, said, "A person's heart will
be filled with wisdom (Hikmat) by Allahu ta'ala and he will start to tell them if he practices
Islam with sincerity 'Ikhlas' for forty days." Anyone who gives meanings to the metaphoric
(Mutashabih) verses of the Qur'an will be considered as one of those who performed
interpretation according to his own opinion. The interpretation of corrupt persons (Ahl al-bidat)
who deviated from the right path is of this kind.
There are three types of knowledge (Dm) in the Qur'an. Allahu ta'ala did not inform anyone
about the first type. The reality of His Person (Zat) and His attributes and telling about unknown
are in this category. The second type is the secret knowledge He revealed to His prophets.
Prophets may reveal these to those whom Allahu ta'ala chooses. He taught the third type of
knowledge to His prophets, peace be upon them, and ordered them to teach this knowledge to all
of their followers (Ummat). The third type is also divided into two sections. The first one is
learned only by hearing. Knowledge about the Doomsday (Qiyamat) is of this kind. The second
one is learned by observing, examining, reading and understanding its meaning. Knowledge
which pertains to belief and Islam is in this category. Even, "Mujtahid" Imams could not be able
to understand with certainty Islamic knowledge which are not informed through the "Nass"
clearly and had different opinions. Thus, various schools of thought (Madhhabs) came into
being with respect to practice (Amal). The activity of those who derive meanings by following
Page 96 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
the fifteen subjects mentioned above is not called interpretation (Tafsir) but instead it is called
"Tawil" because, these meanings include his own understanding. In other words, he selects one
among the many meanings that are apparent to him. If the one he selects does not conform to the
literal and clear meanings of the verses of the Qur'an and hadiths or to the unanimity (Ijma),
then, it is invalid (Fasid). The book Barika , while explaining that the dancing is forbidden
(Haram), includes the following, "We are not ordered to practice our religion according to the
interpretation books. We are ordered to follow the Fiqh books."
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.
39- BACKBITING ( G I B A T )
Telling shortcomings of a believer (Mum in) 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 in
Page 97 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
the "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 another.
Telling his openly committed sins to others won't be backbiting. In general, if one shamelessly
commits Harams and "Bidat" or "Fisq" openly then, informing others about him would not be
backbiting. It would not be a sin if one informs the government so that the government would
prohibit that person from committing those prohibited actions. While son of a person is
committing prohibited actions secretly by hiding from his father and another person in the
community knows what he is doing. That person should tell or write to his father if he knows for
sure that his father will stop him from doing the prohibited actions. It would not be permissible
(Jaiz) to inform his father if one does not know for sure that he will stop him. Informing him in
Page 98 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
that case would cause animosity between them. If someone is harming others with his actions,
informing others about him won't be backbiting because the intention is to save others from his
harm. Also, it would not be backbiting if one tells his harm to others because one pities and feels
sorry for him. Telling his harmful behavior in order to make him look evil would be backbiting.
In six instances telling shortcomings and mistakes of a person to others in his absence would not
be backbiting. One tells it because one pities and feels sorry for him. One tells so that they may
stop him. Telling in order to get a legal decision (Fatwa). Telling in order to protect others from
his harm (Sharr). If a shortcoming became a nickname of that person, one is forced to call him
by his nick name in order to describe him. Telling his oppression, sin, "Fisq" or "Bidat" which is
known to everybody. Telling by getting mad and with the intention of making him look evil
would be backbiting. Telling fault of a merchandise to a prospective buyer would not be
bacbiting of the seller. Telling shortcomings of a girl to a person who wants to marry to that girl
would not be backbiting but would be giving advice. It is necessary (Wajib) to give advice to a
person who does not know anything about it. If a person commit some prohibited actions secretly
and some prohibited actions openly, telling his secretly committed sins to others is backbiting
and telling his openly committed sins or oppression (Zulm) to others is not backbiting.
Rasulullah, peace be upon him, said, "It would not be backbiting to tell about a person who
took off the shame- Jilbab" . "Jilbab" is the large head-cover of the women folk. In this case,
taking off the "shame-jilbab" means committing prohibited actions (Harams) openly. This
hadith points out that this type of person does not have any shame. Imam al-Ghazali, may Allahu
ta'ala be pleased with him, and some other scholars said that whether one's ill-talk or talking
about the openly committed sins is backbiting or not does not depend on the intention of the
talker. The ill-talk is backbiting regardless of the intention, i.e., it is not necessary to have an
intention of making him look evil. For this reason, we should be very careful not to backbite
anyone.
There are many reasons which lead a person to commit backbiting. We will inform eleven of
them at this point: animosity toward him; thinking that he should be joining to the people around
himself; ill-speaking about a person who is not loved in a society; letting others know that he
does not commit such sins; letting others know that he is superior to him; being jealous of him;
to make others laugh; in order to make joke; in order to tease him; in order to show astonishment
for someone one never expects that he would do such an action; in order to show one's sadness
or pity toward him; or in order to show one's dislike about him because of his comitting sins.
Backbiting causes decrease in one's rewards (Thawabs) and causes others' sin to be added to his
own. Thinking about these all the time saves one from committing backbiting.
Backbiting is of three types: in the first instance one says that one did not commit the backbiting,
one only expressed what existed in him. Saying in this manner causes disbelief because it comes
to mean that he is asserting that a forbidden act (Haram) is permissible (Halal). In the second
case the intention is to let the person who has been backbitten to hear these. This would be a
grave sin. This kind of backbiting will not be forgiven only through repentance. It also requires
to get the forgiveness of the person whom one has backbitten. In the third case, the person who
has been backbitten would not be aware of this. This kind of backbiting is forgiven by
repentance and by praying for him.
A person who realizes someone is backbiting in his presence should prohibit it immediately. It
was reported that the following was said by Rasulullah, peace be upon him, "Allahu ta'ala will
help a person in this world and in the next world 'Akhirat' if he helps some religious
brethren of his in his absence" and "It is enough sin for one who does not help one of his
Page 99 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
religious brethren while he is powerful enough to do so when he is backbitten by someone"
and "If a person protects honor of his religious brethren in the world, Allahu ta'ala will
save him from hell fire by sending an angel" and "If one protects honor of his religious
brethren, Allahu ta'ala will save him from hell-fire." While backbiting is committed, a person
who is present there should stop it with words if he is not afraid of the backbiter. If he is afraid of
him then he should reject it through his heart otherwise he will be sharing the sin of backbiting.
If it is possible to stop him or possible to leave, he should do one or the other. Using sign
language, e.g., his head or hand or eyes is not enough. It is necessary to tell him that he should
stop backbiting.
The atonement (Kaffarat) for backbiting is the feeling of sadness, repentance, and asking his
forgiveness. Asking his forgiveness without feeling sorry is no more than hypocrisy, which is
another sin. [It is written in Ibn-i Abidin's book Radd-ul-Muhtar , 5th volume, page 263 that it is
forbidden to backbite a dead person as well as a non-citizen disbeliever (Zimmi).]
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. The
Page 100 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
114th 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 should
Page 101 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
make 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
with the information related by the unanimity of the "Mujtahid" Imams and with the knowledge
which is widespread among the community of Muslims (Ummat). This type of disbelief is called
"Ilhad" and those who fall into this position is called "Mulhid". Books teaching faith (Aqaid)
write that the "Mulhids" are considered as disbelievers with no books (Mushriks).]
Repentances of the persons who deviated from the right path (ahl al-bidat) are also accepted. In
order for them to have repentance, they have to learn the "Ahl as-sunnat knowledge" and believe
accordingly as well as feel sorry for their previous corrupt beliefs.
A person who believes the importance of the obligatory duties but does not perform them due to
laziness does not become an apostate (Murtad) and does not lose his belief. But, a Muslim who
does not perform an obligatory duty commits two types of grave sin. The first one is passing the
duration of that obligatory duty without praying or in other words the sin due to delaying the
performance of the obligatory duty. In order for this sin to be forgiven, it is necessary for him to
make repentance or in other words he has to repent and feel sorry and decide not to delay it
Page 102 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
again. The second one is the sin due not performing the obligatory duty. In order for this grave
sin to be forgiven, he has to make "Qada", e.g., perform the missed obligatory duty immediately
after its due time. Delaying performance of the missed obligatory duty would be another grave
sin.
[Great Islamic scholar (Alim), renewer (Mujaddid) of the fourteenth century, the specialists of
external knowledge (Dm al-zahir) and internal knowledge (Dm al batin), the professor of
sufism (Tasawwuf) at the university which gave PHD degrees (Madrasat-ul-mutahassisin),
namely, Sayyid Abdulhakim Effendi, may Allahu ta'ala be pleased with him, in his lectures or in
his preaching at the mosques or in his conversations (Sohbats) has often said, "It is a grave sin
not to perform an obligatory duty without any excuse on its due time." It is also written in the
books that it is a grave sin not to perform its "Qada" right after its due time. As a matter of fact,
this is written in the previous paragraph as such. After an obligatory duty's due time passes, if
one does not perform its "Qada" without any excuse, in a time period which is equal to the time
period which takes to perform the obligatory duty, the sin of delaying increases one fold. After
this, if one does not perform it again in the next time period which is equal to performing the
obligatory duty, the sin of delaying increases another fold. In this manner, when each time period
which is equal to performing the obligatory duty passes, the sin of delaying increases by folding
over and over again and reaches to an amount unthinkable and uncountable. Thus, the sin of not
performing the "Qada" of an obligatory duty increases many folds. For example, for the five-
daily obligatory "salat" prayers, the sin of an unperformed salat prayer increases five folds in one
day. One should realize gravity of the situation for a person who did not perform his five-daily
obligatory "salat" prayers for months or years. One should look for all sorts of means to save
himself from this terrible and awesome sin. Anyone who has belief and who has his senses
altogether should try to perform "Qada- salat" prayers day and night in order to save himself from
the terrible hell-punishment of not performing the obligatory "salat" prayers. We are informed
that one will be punished in the hell for 70,000 years for one "salat" prayer which is not
performed due to laziness and without any excuse. When a Muslim ponders the amount of
punishment one will suffer in hell for not performing innumerable "salat" prayers as explained
hereinabove, he will lose his sleep. He will stop eating and drinking and feel great distress. Yes,
anyone who does not recognize the obligatory "salat" prayers as obligations and duties will
become a disbeliever and an apostate. An apostate will be punished in hell forever. Anyway,
such a person does not believe in hell or punishment or importance of the obligatory "salat"
prayer. He lives in this world like an animal. He does not think anything other than his pleasures
and collecting the money which provides the pleasures. His principle in life is to obtain the
money irrespective of how others will be affected or suffer. He does not think for a second, how
others may sacrifice for his pleasures. He has neither belief nor intellect (Aql). This type of
person would not have any mercy. He would be more dangerous than the monsters and wild
animals. His talks about humanity, mercy, and goodness are nothing but like writing into the air.
They are traps for others in order for him to satisfy his appetite and worldly benefits.
Making "Qada" of the "Salat" prayers which were not performed for years became like an
impossible task to accomplish. There is no blessing (Barakat) left in the world because human
beings left the "Shari'at". In other words, they stopped obeying the commandments and dived
into committing the prohibited actions. They departed from the beautiful and comfortable path
shown by Islam. Sustenance became scarce. The meaning of the verse in the "Taha" chapter of
the Quran is the following, "If you forget Me, I will decrease your sustenance 'Rizq'." For
this reason, the iman-rizq, health-rizq, foods-rizq, humanity and mercy-rizq, and many other
Page 103 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
sustenances have been decreased. The saying, "Huda never makes oppression 'Zulm' to His
slaves. Everyone suffers because of their own doings," is taken from the meaning of "Nahl"
chapter, thirty-third verse of the Qur'an. Today, in many households, man and woman both work
day and night just to obtain sustenance ("Nafaka") for their family. Even both of them work day
and night but they still have difficulty of providing themselves a comfortable way of living. This
difficulty in obtaining sustenance is due to the darkness of disbelief, and the ignoring of Allahu
ta'ala and His Prophet, peace be upon him, and the lessening blessings due ignoring Islam in
general. It is impossible to stop the flood of disasters and wrong doings (Dalalat) unless they
live according to Islam, unless they practice the beautiful moral character of His beloved
Prophet, peace be upon him. Under these afaromentioned difficult conditions, in order to pay
back the "Qada" of the unperformed "salat" prayers of the past, every day, one should perform
"Qada-salats" while one is performing the "Sunnat-salats" of the four daily "fard-salat" prayers
other than the morning "salat" prayer. In order to do that, one should form his intention to
perform the very first "Qada-salat" that one did not perform at its due time. By following this
methodology, every day, one would be able to perform one day's "Qada-salat" prayers and also
one would be performing 'Sunnat-salat" prayers. This matter is explained in detail in the book
Se'adet-i Ebediyye .
Centuries ago when the "Fiqh" books were written, Muslims had strong belief and had fear of
Allahu ta'ala and fear of hell-punishment in their hearts. No one could ever imagine, not
performing the "salat" prayers at their due times. It was unthinkable that there could be a person
who would deliberately not perform the "salat" prayers. At those times, only a few "salat"
prayers could be missed due to an excuse. This would be an occasion of distress and worry for
the person who missed the "salat" prayers. The following were the reasons for missing the "salat"
prayers: not being able to wake up from the sleep; forgetting; not being able to find an
opportunity to perform the "salat" prayer even by sitting during the war or travel. Missing the
"salat" prayer due to one of these excuses is not a sin. But, when the excuse is over, it becomes
obligatory to perform the missed "salat" prayer immediately. It is permissible to delay the
performance of the "Qada" prayer of the missed "salat" prayer as much as to earn enough money
to support one's family. It is not necessary to perform the "Qada" prayer of the missed "salat"
prayers in place of the Muakkad-Sunnat" prayers. The writings in the "Fiqh" books which
state that it is better not to make "Qada" prayers in place of the Muakkad Sunnats " are for the
"salat" prayers that were missed due to an excuse. It is obligatory to perform the "Qada" of the
"salats" immediately that were not performed without any excuse. It is necessary to perform
these in place of the "Sunnat-salat" prayers. Imam ar-Rabbani, may Allahu ta'ala be pleased with
him, in his 123rd letter of his book Maktubat says, "If the 'Nafila' prayer becomes a cause for
missing a 'Fard' prayer then the nafila prayer does not become a worship but becomes a non-
beneficial act 'Ma-la-ya'ni' and becomes a harmful act."]
[ Great Islamic scholar Ibni Abidin, may Allahu ta'ala be pleased with him, says, "Praying two
rakats of namaz upon entering to a mosque is sunnat. This is called 'Tahiyyatul-masjid'. Praying
any one of the Farz, sunnat or kada prayers is considered as accomplishing the 'Tahiyyatul-
masjid' namaz. It is not necessary to intend for the these prayers by specifying that they are also
for "Tahiyyatul-masjid" prayer. The namaz prayer which is specified with two intentions, i.e., the
"Fard" and "Sunnat" prayers of the present time (Waqt) namaz is different. In this case only the
"Fard" namaz prayer would be acceptable (Sahih). Because the "Fard" and "Nafila" are two
different types of prayers. When one of those prayers mentioned above was prayed the
"Tahiyyatul-masjid" was considered as prayed. For that reason the "Tahiyyatul-masjid" was the
Page 104 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
same type of prayer. {Reader's attention is drawn to the weight given to the "type of prayer" in
this context.} While praying any type of prayer, one is considered as performing any other
prayers which are the same type without making any other extra specific intention for performing
them. But in order to get rewards (Thawab) for it one must perform intention for it. Because,
there won't be any rewards for a prayer without making an intention for that prayer." The sunnat
namaz means any performed namaz other than the fard namaz. Since the description of the kada
namaz which is prayed before or after the fard prayer fits into the description of the sunnat
prayer, it is considered as being the same type of prayer as the sunnat prayer. According to Ibni
Abidin, may Allahu ta'ala be pleased with him, when one performs the kada namaz, he also
performed the sunnat namaz. It is apparent from these writing that when a person performs kada
namaz instead of sunnat namaz, he will not be considered as disserting the sunnat namaz. When
kada and sunnat intention formed simultaneously, one will be getting rewards for the sunnat
namaz too.]
If a person who intends to pray the "Qada-salat" prayers as described above starts to pray them
and then becomes very ill, he should make a will (Wasiyyat) saying that after his dead there
should be a "salat-kaffarat" performed for him. His executer of the will should carry out his will.
The executer (Wali) is either designated by him or he is one of his heirs. In case, one misses one
of the "Wajibs" of the "salat" prayer or commits a disliked action (Makruh) during the "salat"
prayer, it becomes necessary (Wajib) to reperform that "salat" prayer during its prescribed due
time. It is also necessary to reperform a "Nafila- salat" prayer within its prescribed time if
something happens to annul the "salat" prayer during the performance of the "salat" prayer. It is
always necessary to perform "Qada", i.e., make-up for the unpaid obligatory almsgiving (Zakat),
"Sadaqa-i fitr", and unperformed "Nazr" and "Qurban" animal sacrifice. A person who becomes
poor later on in life should perform "Qada" of them through a process called "Hila-i shar'iyya". If
he does not become poor, it is "Makruh" for him to use the "Hila-i shar'iyya" process.
Repenting secretly is enough for the sins that involve only Allahu ta'ala and the person who
committed the sin. In other words, the sin should not involve violating others' rights. It is not
necessary to inform others, e.g., the imam of the community. Giving money to the clergy in
order to get forgiveness is a custom of Christians. There are no such things in Islam. The
following are types of sin which does not involve violating others' rights: one's reading Qur'an
while he is "Junub" or sitting in the mosque or speaking worldly affairs, eating, drinking and
sleeping in the mosque or holding Qur'an without spiritual washing (Wudu) ; playing musical
instruments; drinking wine; committing adultery; women folks going out to the street without
covering their heads, hair, arms and legs. It is very difficult to get forgiveness for the sins which
involve animal rights. The following constitute animal rights and they are sin: killing an animal
without a proper cause or beating or hitting it at its face, forcing to walk beyond its strength,
loading extra heavy loads, not giving its food or water at its due time. One has to make
repentance for it as well as repent and beg for its forgiveness.
There are five types of violations of others' rights: pertaining to property, pertaining to soul
(Nafs), pertaining to honor, pertaining to "Mahrams", and pertaining to religion. Rights
pertaining to property are as follows: stealing, wrongful seizure, selling some property by
deceiving and by lying, giving counterfeit money, harming others' property, harming someone's
property by giving false testimony or by informing the oppressor (Zalim) or by giving bribe.
Repenting and getting the consent and forgiveness of the person involved even if it involves only
one penny is necessary. For property rights, it is also necessary for the children to pay back and
get the consent and forgiveness of the right owner. If one does not get the consent and
Page 105 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
forgiveness in this world, in the next world (Akhirat), they will make justice by giving the
violating -person's rewards to the right owner. If the owner of the right is passed away, the
payment should be given to his heirs. If there is no heir or one does not know the owner of the
property then the payment should be given to the poor and the reward of it should be sent to the
right owner. If there are no pious (Salih) poor Muslims then it should be paid to the trusts
(Waqf) and societies which perform services to Muslims. Giving to his pious (Salih) relatives or
to his poor mothers, fathers, and children as present is also permissible (Jaiz). Anything which is
given to the poor as a present would constitute alms giving and will produce rewards (Thawabs).
If one is not able to do these, one should pray for the forgiveness of the rights owner and himself.
Geting the consent and forgiveness of the disbeliever for his violated property rights is also
necessary. If his consent and forgiveness is not obtained, it will be very difficult to get the
forgiveness in the next world.
Others' rights pertaining to soul (Nafs) or life is murdering or destroying a part of a person. One,
first of all, has to make repentance and then he should go and resign himself to the executer
(Wali) of the dead person. The executer may forgive him if he desires or may make peace with
him for a certain amount of money or property or alternately he may apply to the court and ask
for his punishment. It is not permissible (Jaiz) for the executor to punish him on his own. [There
is no blood-fued in Islam.] Violation of others' rights with respect to honor is backbiting (Gibat),
slandering, making fun of or swearing and cursing at someone. It is necessary to make
repentance and get the consent and forgiveness of the person involved. In this type of rights
violation there is no paying back to the heir of the dead person.
Violation of others' rights with respect to "Mahram" is to be malicious to someone's wife and
children. One performs repentance and "Istigfar". If there is no possibility of raising instigation
(Fitna), he should ask forgiveness from her husband. If there is a possibility of instigation, in
that case, he should pray for him and give alms for his sake. Violation regarding to the religious
rights is not performing the duty of teaching religious knowledge to his relatives and to his
family members. Also, prohibiting these or all other human beings from learning their religious
knowledge or doing their religious duties constitute violation of their religious rights. Calling
others as disbeliever or sinner (Fasik) is also considered as violation of religious rights. It is
permissible (Jaiz) to say, "please forgive me for the rights that I owe you" or some similar
phrases which reflect a meaning of generality instead of specifically telling him which right of
his one has violated.
It is very rewarding (Thawab) to forgive the debt of a poor person.
Rasulullah, peace be upon him, said, "One who repents (Tawba) resembles the one who
never committed the sin," and "The one who makes istigfar with his speech but who never
feels sorry for the sin he committed is the one who will continue committing sin. He is
teasing Allahu ta'ala." Making "Istigfar" means is to say the word "Astagfirullah". Muhammad
Osman Hindi, may Allahu ta'ala be pleased with him, [He passed away 1314 Hijri or 1896 A.D.]
in his book Fawaid-i Osmaniyya which is written in Persian says the following, "You are asking
me to write some prayer (Dua) which would be recited for healing (Shifa). Make repentance and
repeat "Istigfar" often to receive healing (Shifa). [In other words, recite the following:
"Astagfirullahal'azim al-lazi la ilaha ilia huw al hayyal kayyuma wa atubu ilaih!"] It is good for
all kinds of troubles and distress. This dua is written at length in the 344th page of the Turkish
book "Hak Sozun Vesikalari." The meaning of the "Hud" chapter, 52nd verse of the Qur'an is,
"Say Istigfar! I will attend your problems." Repentance (Istigfar) will make one to attend all
kinds of happiness and desires.
Page 106 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
The followings are stated in the hadiths, "Allahu ta'ala would forgive a person even before he
makes 'Istigfar' if he commits a sin and then feels sorry for the sin," and "Even if your sin
is so much to reach to the skies, when you repent, Allahu ta'ala will accept your
repentance." These hadiths are for those repentances which do not involve violating others'
rights. In another hadith, it is communicated, "Three types of sin are: the sin that will not be
forgiven in the last Judgement day (Qiyamat); the sin that is not discontinued; and the sin
which will be forgiven if Allahu ta'ala wishes." The sin surely which will not be forgiven in
the last Judgement day is, "Shirk". "Shirk" in this context is all kinds of disbelief. Sins that are
not discontinued are the sins which involve violating others' rights. The sins which will be
forgiven if Allahu ta'ala wishes are the sins which do not involve violating others' rights.
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 the
Page 107 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
collective 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. Whoever
Page 108 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
acquires 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.
Page 109 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
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",
Page 110 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
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 detailed
Page 111 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
information 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 it
Page 112 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
should 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 called corporal (Jismani) or
materialistic or related to object. Since attributes exist in objects, therefore it is called "related to
objects."
5. SPIRITUAL HEART AND SPIRIT UNDERSTAND AND GOVERN: they know
themselves. They also know that they know themselves. They comprehend colors through eyes
and sounds through ears. They run the nervous system and move the muscles thus they utilize the
body to perform certain actions. These types of actions are voluntary actions.
6. SPIRIT CANNOT BE PERCEIVED THROUGH SENSE ORGANS: materials and things
made of materials can be sensed. Since spirit is not an object or related to an object, it cannot be
sensed.
SECOND STEP: what happens to the spirit when a person dies? When a person dies and his
body rots, his spiritual heart and spirit will not be destroyed. Death parts them from the body.
When they leave their body, they go back to a non matter world. They will not be annihilated
[until the Doomsday (Qiyamat) ]. Religious personages, philosophers and men of science who
are not fanatics share this view. Only a few of the naturalists departed from this unanimity and
slipped from the right path. They likened human beings to grass which grows in the desert. They
said that human being, like grass, comes into existence, grows and disappears; his spirit does not
stay in existence forever. For that reason, this group of naturalists are called "Hashashi" or
"Grassers." Philosophers and religious scholars refuted their corrupt philosophy with various
proofs.
[Allahu ta'ala created many elements, 105 of which have so far been discovered each having
different and special characteristics. Every element comes into being through atoms. He made
every atom, like a micro generator, a great source of energy. He created molecules and ion
configurations by bringing atoms together. Then He created organic and inorganic compounds,
cells, various tissues and systems. Each of them has such fine subtleties, natural laws and
harmony in their creation that the mind falls into wonderment. For example, the cell which can
only be observed under the microscope is like a giant factory which has many departments. The
human mind so far has only seen a few of the machinery that exists in this giant factory.
Functioning of millions of cells which make up a human body requires existence of thousands of
proper conditions inside and outside the body. If one of these thousands of conditions and
harmony breaks down, the body of a human being cannot function and will come to a halt.
Allahu ta'ala, who is most powerful and knowing runs the body machine automatically by
creating limitless order and harmony. The spiritual heart and spirit are like the electric power of
this machine. When there is a small failure in a generator, the electric power goes out. Likewise,
if there is a failure in the order and harmony which exist inside and outside the body, the spirit
departs from the body and thus the human being dies. No motor or machine in the world can
function indefinitely. They all wear out in time and are discarded. This is a general law of nature.
The body also wears out in time and decays. When the body of a human being decays in the
grave, none of the cells or elements become nonexistent. Decaying of the body means organic
molecules which make up the body are decomposed into smaller molecules, like carbon dioxide,
ammonia, water and free nitrogen with the influence of earth and inaerobic microbes ( aerobic -
inaerobic is similar in form to organic-inorganic). This decomposition is a physical and chemical
Page 113 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
reaction. Today, it is known with certainty that the matter is not annihilated during chemical and
physical reactions. The French chemist Lavoisier who lived in the 16th century proved through
experimentation that the matter is neither annihilated nor created out of nothingness during the
chemical reactions. He supposed that everything can only happen through chemical reactions and
by chemical laws and thus stated, "In nature, nothing is created and nothing can be annihilated."
Today, newly discovered information about nucleus and nuclear reactions show that matter
converts into energy and disappears, thus proving Lavoisier was wrong. Today, scientists clearly
see that further advancement in science, new discoveries, and inventions add new strength to
Islamic religion and refute the slanders of enemies of Islam and destroy and disgrace the atheists
who worship materialism. Unfortunately, there are individuals who have graduated from college
but do not understand the real scientific principles. Yet they pretend to be men of science and try
to attack Islam on the basis of their pseudo-scientific understanding. Their lack of religious
knowledge and their pseudo scientific understanding cause them to say that Islam caused us to
lag the modern world. These kafirs with diplomas try to deceive pure youngesters by saying such
lies, e.g., "Islam is backwardness. It prevents progress. Christians are progressing. They are
inventing all sorts of scientific and technological vehicles. Their new inventions in the area of
medicine, defense, and communication are dazzling our eyes. Muslims are not aware of any of
these advancements in science and technology. We have to follow Christians." They encourage
youngesters to depart from their beautiful Islamic morals and Muslim brotherhood and follow
the Europeans and Americans. They say that following them is progression. They try to make
youngesters irreligious and enemy of Islam like themselves and thus try to lead them to disasters.
In reality, Islam orders us to progress in science and technology. Christians and all other
disbelievers do what they have learned from their forefathers and masters. They add small
modifications to the things they learned from their fathers and do them again. If their forefathers
didn't do any of these, today's generation wouldn't be able to do anything. The saying, "Takmil
al-sana'at is through talahuk-i afkar" has been said centuries earlier. This phrase states that
perfection of technology (sana'at) is accomplished by adding and combining thoughts. History
shows that new things in science and technology are all done by Muslims. They advanced the
science and technology to the level of last century. This was accomplished through the Islamis
religion and through the governments and states who implemented orders of Islamic religion.
Christians saw that they could not destroy Islamic states through the crusades. They
accomplished their aim internally through political intrigues, lies, and cheating. They formed
governments through secular and masonic (irreligious) persons in their lands. But they cannot
destroy Islam. These secular and masonic people are tring to get credit for today's advancement.
But all they did was to add small modifications to the earlier technological advancement done by
Muslims. Since Islam exposes baseness of the actions of those who only think their own
advantages and pleasures, they in turn attack Islam by saying that Islam prevents progress.
Whereas Islam orders to be progressive and work for the advancement of science and
technology. Everyone around the world including Christians, Jews, and even idol worshippers
believe in heaven and hell. Churches and Synagogues are full to capacity and even over-crawded
with their congregations. It is apparent that since they are not calling these believers as backward
and retrogressive, that comes to mean that they are not calling science and technology as
advancement instead they are calling their pleasure driven life style and immorality as
advancement and progress. This type of undeserved attacks to Islam first designed and generated
by British. Please read the book, Confessions of a British Spy published by our Hakikat Kitabevi.
At this point of history it is necessary for Muslims to unite and attach themselves to the religious
Page 114 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
and scientific knowledge ordered by Islam and establish a huge industry in order to produce new
inventions and in order to serve humanity and provide humanity with happiness better than the
Christians do.
The matter which is contained in the constitution of the human body comes from earth, water
and air. Living beings are in need of these three sources. When the body rots after death, it
decomposes into these three sources again. Life after death will be possible by the composition
of these three groups of matter or composition of some materials which are similar to these three
groups.
Neither the spiritual heart and spirit nor the angels can progress or attain higher grades. They
stay in the same state as they were created. When spiritual heart and spirit join with the body,
they acquire attributes through which it becomes possible to make progress, or to become a
disbeliever or a sinner so that they descend to the lowest of the low.
Every object in the material domain is known by its qualitative attributes. Every object is a
composition of elements and molecules. Elements change from one molecule to another and
therefore, objects lose their homogenous composition and deteriorate and turn into other objects
with different qualitative attributes. Even though matter does not become annihilated in these
types of changes, the objects change over time. They become nonexistent and other types of
objects replace their existence. In the early ages matter was called "Hayula". The matter which
take a shape was called figure (Surat).
Since the spiritual heart and spirit cannot be dissolved into pieces and are not made up of parts
(Incorporeal), therefore they never change, deteriorate or disappear from existence. In physical
events, objects do change their shapes or forms. For example, when water receives extra heat, it
changes to vapor. It turns from liquid to gaseous form. Liquid form of water disappears and
gaseous form of water comes into existence. In chemical reactions, the composition or
constitution of the object changes. The matter which makes up an object becomes nonexistent
while another object with different composition or matter- structure comes into existence. In
physical phenomenons, objects change their forms or shapes but the matter which makes up that
composition or constitution does not change. In chemical reactions, an object in one form
becomes nonexistent then existent in another form. Therefore, matter changes but it does not
become nonexistent permanently. Alternately, in nuclear reactions, matter also becomes
nonexistent and turns into energy.]
THIRD STATE: the spiritual heart and spirit have powers. These powers are not like the powers
of plants or animals. Plants and animals also have spirits which are proper for their constitution.
Spiritual heart only exists in human beings. Every living creature has plant-spirit. This type of
spirit performs such functions like birth, growth, feeding, getting rid of harmful deposits,
reproduction and death. These functions are carried out in human beings, animals as well as
plants. Details of these functions and how they are carried out are taught in biology. The growth
in these living beings is not continuous throughout their life spans. It stops after reaching a
predetermined level. This level in humans on average is twenty four years. Becoming obese is
not growth. The function of feeding is continuous throughout the life span. Because life cannot
be sustained without getting necessary nutrition.
In addition to plant-spirit, humans and animals also have animal- spirit. Its location is the chest.
This animal-spirit is the source of voluntary-movements. In human beings, it does this through
the order of the spiritual heart.
Humans additionally have another spirit. When we refer to spirit in humans, it is automatically
understood that reference is made to spiritual heart and spirit together. This spirit does things like
Page 115 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
reasoning, thinking, and laughing. It does these things through the spiritual heart. Animal-spirit
has two types of power. The power of comprehension and the power of movement. The power of
comprehension is a force which understands things. This understanding manifests itself in two
ways. The first is comprehension through physical sense organs. The second is comprehension
through unseen organs or inward faculties. There are five physical sense organs. The first
physical sense organ is skin. Through skin, warmth, coldness, wetness, dryness, softness and
hardness are understood. When an object touches the skin, the animal spirit understands whether
this object is warm or not. This type of sensing is stronger on the inside of the hand (palm). The
second sense organ is smell, done through the nose. The third is the organ for taste,
accomplished through the nerve system on the tongue. The fourth is the organ for hearing, which
is done through the nerves in the ears, and lastly, the fifth is the organ for seeing, and it is done
through the nerves in the eyes.
There are also five unseen internal sense organs:
1. Common sense (Hiss al-mushtarak): it is located in front of the brain. The external
sensations, coming from sense organs to their respective parts of the brain are gathered in this
part.
2. Imagination (Hayal): its location is the front of the first space of the brain. Sensations that are
perceived and comprehended are stored in imagination. When one looks at an object, that object
causes sensation in the common sense part of the brain, when the object is removed from the eye
sight. The sensation stops at the common sense but its image is transported to imagination and
continues to exist for a long time. If imagination did not exist, everybody would forget each
other and no one would recognize anyone.
3. Perception (Vahema): it is the mental process by which sensory stimuli are given meaning by
us, e.g., nonverbal communication. Perception is mentally organizing impressions and labeling
them. Animosity or truthfulness cannot be sensed through a sense organ but a person who is an
enemy or a friend can be sensed or can be seen with an inner power. This inner power is called
perception (Vahema). If perception did not exist, a sheep could not understand that the wolf is its
enemy and would not run away from it, leaving its lamb unprotected.
4. Memory (Hafiza): it stores what is understood through perception.
5. (Mutasarrefa): it is a faculty of the mind which compares the received sensations and
perceptions and arrives at new conclusions. For example, it can think of an emerald mountain.
This faculty is very well developed in poets.
The power of movement which is the second power of the animal spirit is also two types. The
first one is appetite or carnal power (Shahawi). Human beings and animals through this power
desire things they need or crave. This power is also called animal instinct or bestial (Bahemi).
The second type is called wrath, anger or rage (Ghadabi). Through this power, they defend
themselves against things that present danger to them. These two types of power are also called
"beastly powers."
The power that causes movements needs the power of comprehension. Things should be sensed
first through sense organs so that they can be judged good or evil, then according to this
perception, they could either be desired or repulsed. All of these sensing and movements are
carried out by the central nervous system. Spiritual heart and spirit exist only in human beings.
This spirit also has two powers. Human beings are differentiated from animals through these
powers. The first one of these powers is the knowing power, i.e., the mind or intellect (Quwwat
al-alema and Mudrika). The second is the power that has an effect upon application, or the
force that does or performs things (Quwwat al-amela). [There is not a corresponding word in
Page 116 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
English language. Let us call this "causative power."] The mind or intellect is also called reason
(Aql, Nutq). This power has two types. The first one is theoretical knowledge (Hikmat al-
Nazari). It is good for obtainig scientific knowledge. The second is practical knowledge
(Hikmat al-amali). This power is used for possessing the knowledge of ethics. Theoretical
knowledge which obtains scientific knowledge is useful for understanding the reality or essence
of the material world. On the other hand, the practical knowledge, which possesses the
knowledge of ethics, discriminates virtues and deeds from vices and vices.
The spirit's power, which we will call "Causative power", accomplishes things that are useful to
humans. It achieves accomplishments according to the information obtained by the mind or
reason. As we have mentioned, the power that causes movements in the animal spirit is used for
desiring or rejecting things according to its perception of good or evil. In humans, causative
power follows the faculty of reasoning. If it comprehends things through reasoning as good or
useful, it performs them. If it reasons that the final result would not be beneficial to itself, it does
not perform them or even repulses them. Human spirit, in addition, also manages the carnal and
wrath forces of the animal spirit through the spiritual heart.
Most people carry out the majority of their affairs through the forces of their animal spirits or
souls (Nafs). In other words, they do them through "Wahm" and "Hayal."
Imam Muhammad Al-Ghazali, may Allahu ta'ala be pleaed with him, and some of the renowned
Sufi masters, may Allahu ta'ala be pleased with them, said, "Those forces of the spirit are angels.
Allahu ta'ala, by pitying us, gave some of the angels to the command of the spirit. They will be
under the charge of the spirit until the person dies and his spirit departs from his body. There are
also some signs to this effect in some of the hadiths. For example, sometimes wonderful things
materializes through some people who do not possess a quality to produce wonderful things.
Therefore, this is proof for their argument." Human beings realize maturity through these two
powers of the spirit.
FIRST SUPPLEMENT TO PREFACE
In this section we will explain the superiority of human beings over other creatures: all objects
are similar with respect to their constitution, i.e., they are all made out of material and possess
weight and volume. Human beings and animals are also equal to inanimate objects in this
respect. But objects are differentiated from each other according to their specific attributes.
[Every object is made out of atoms. A speck of dust is a collection of millions of atoms. Some
specific numbers of atoms combine together to form molecules. There are two types of objects,
pure objects and mixtures. Objects which possess specific qualities are called pure objects. For
example, copper wire or rain water are pure objects because they possess the same quality all the
time, no matter where they are on earth. Their boiling and melting temperatures are known and
they never change. Objects that do not possess specific qualities are called mixtures. Milk, wood,
gasoline, sea water are mixtures. They may possess different qualities depending on the state
they are in. They do not possess specific boiling and melting temperatures. For example, cow's
milk is different from sheep's while the water of the Black Sea is different from the water of the
Mediterranean Sea. The waters of the Black Sea are less salty than the water of the
Mediterranean Sea.
Pure objects are also categorized in two ways. They are called elements if they cannot be divided
further into other parts which have different characteristics. Gold, sulphur, iodine, and oxygen
are elements. We know 105 elements today. Pure objects which can be divided into parts which
have different characteristics are called composite objects. For example, sugar, rain water and
alcohol are composite objects. If sugar is exposed to fire, it will decompose into carbon, water
Page 117 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
and some other parts. Furthermore, water can be divided into hydrogen and oxygen gases when it
is exposed to electrical energy in a known manner. Today we know millions of composite
objects. Composite objects are constructed by combining the atoms of two or more elements.
The same object can possess three states (i.e., solid, liquid and gaseous forms.) For example,
water is in its solid state when it is frozen; liquid state when it is water; and gaseous state when it
is vaporous. Gaseous state means it is like air and does not have a known volume or shape.
Simple objects or elements are divided into three groups:
1. Real minerals (also called metals.)
2. Non-minerals (also called ametals.)
3. Half minerals.
There are seventy-eight real minerals. Seventy- seven of them are in solid form at room
temperature. Only mercury is in liquid form at room temperature. Its boiling temperature is 357.3
degree Celsius and it becomes solid at -39.4 degree Celsius. When solid real minerals are
pounded by a hammer, they take sheet-metal form. They do not separate into dust-like pieces.
When atoms of metals combine with other atoms, they carry a positive electric charge. They
cannot carry negative electric charges. Therefore, two metals cannot combine with each other
because two metals which have positive charges do not attract each other. On the contrary, they
repel each other.
There are seventeen ametals. One of them is in liquid form; five of them are in solid form and
eleven of them are in gaseous form. When solid ametals are pounded by a hammer in a mortar,
they take a dust-like form. They do not take sheet-metal form. Pure charcoal is an ametal and is
called carbon in chemistry. When ametal atoms take the composite form by combining with
others, they can either be in positively charged form or negatively charged form. Therefore, a
few ametal atoms can combine together to form a molecule.
Composite objects are divided into two groups. Those which possess carbon and hydrogen atoms
simultaneously in their constitution are called organic materials. They can burn and are formed
in living beings. Recently, some of these materials were synthesized in laboratories and plants.
Fat, sugar, acetone, quinine are some of the examples for organic substances. Objects which do
not contain carbon and hydrogen simultaneously (namely hydrocarbons) in their constitution are
called inorganic objects. They exist on the shell of the earth and in the sea in a dissolved form.
Salt that is used in cooking, water, limestone, silica and sand are of this type.
All of these inanimate objects are mixed and combined in a special manner to form the basic
building block of living cells. Cells are a living thing. Animal cells differ from plant cells but
human cells are similar to animal cells. Living cells combine to form tissues while different
kinds of tissues combine to form organs. Various organs combine together to form systems. The
chain of cells-tissues-organs-systems as a whole combine together to form plants, animals, and
the physical body of human beings.]
All the existing things in the material domain are classified in three groups: inanimate objects,
plants, and animals. Among the animals, the human race is the most precious and honored
species of all. Among the different species of every class, there is an order of superiority. In
other words, one of the species is superior to others. The most superior species of a class shows
similarities to the lowest species of a higher class. Moreover, most of their attributes will be
identical. For example, coral looks similar to a stone which is an inanimate object but it
multiplies and grows like living creatures. Date palms and fly-catcher (Dionaea muscicapa) act
and sense like an animal. Some date palms are male and others are female. Male trees bend over
toward the females. Unless some matter passes from the male date palm to the female, she
Page 118 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
cannot produce her fruits. Even though all the plants have reproductive means and fecundation
takes place, it is more pronounced in date palms and looks like similar to what is in animals.
Moreover, there is a white section on the top of the date palm that functions like the heart of the
animal. If this white section is injured or is immersed under water for a while, the date palm dies.
In one hadith, it is reported that Rasulullah, peace be upon him, said, "Pay respect to your aunt,
date palm! Because, the first date palm was created from the clay that was left over from
the clay of Adam, peace be upon him." This may be an indication from the prophet that this
tree is the most supreme of the plant species.
The lowest species of the animal race is the sponge. They have a white color and live in the sea.
They have conscious movements. There are thousands of primitive animals who live in the
water. Among all creatures, there exists a better, more developed species over the primitive one.
The order of superiority among them is explained in biology books. Every species has different
feeding and self defense organs. For example, some of them have arrows to defend themselves,
others have teeth, claws, horns or wings. Some of them depend on their speed and some others
depend on cunning (fox). Every species with its peculiarities are protected. Numerous things that
bewilder human mind are given to them as abilities for survival. For example, bees like expert
engineers make octagonal honeycombs. If they were making their honeycomb in cylindrical
shape, there would be an extra space between each honeycomb which would be a waste. There is
no space waste in the shape of an octagonal prism. If it were in the shape of a rectangle, their
volume and space would be smaller. The octagonal- shaped honeycomb is the most efficient
object to work for the bees. Human beings can understand these things through education and
analytical mind. Those who are not educated in these matters cannot understand and appreciate
the intricate art demonstrated by these bees. Who instructed these bees? No doubt, Allahu ta'ala
is inspiring them. These days, this inspiration is called inner drive!
If we consider animals having various levels of superiority to one another, then the most superior
ones which are closest to human beings are horses, monkeys, elephants and parrots. Monkeys
and elephants have intelligence levels which are not much below from many human beings.
[Darwin, a geneticist, classified the various species of animals with respect to their superiorities
to one another and noted monkeys were the most superior of all the species. Some of the enemies
of Islam who pass themselves as progressive and enlightened men are in reality thick headed
science fanatics who assert Darwin said animals mutated from one species to another through
selective process until man evolved. They assert these types of absurdities to deny the creation of
Adam, peace be upon him, from clay and to deceive the Muslim youth. In reality, Darwin never
said that one animal species transforms to another. He did say there is an order of superiority in
the creation of animals. He writes that the ones in the lower level of creation become a food-
stock for the higher ones. This fact was observed and understood previously by Islamic scholars
and was recorded in their books. For example, Ali bin Amrullah, may Allahu ta'ala be pleased
with him, wrote in his book, the order of superiorities of animals with respect to each other. He
was born centuries before Darwin (916) and died in 979 Hijri [1570 A.D.]. It is apparent that
Darwin [1809-1890] read and culled his ideas from Islamic books.
Above the animals there exists the lowest levels of human beings. People who live in deserts,
jungles are of this kind. The most superior human beings live in cities located between the 23-66
latitutes.]
Furthermore, there are differences among human beings with respect to material and moral
standards, beyond and above the order of superiorities of creation. Some human beings put their
efforts and intelligence in the advancement of technology, thereby inventing new tools and
Page 119 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
machinery. Others, in addition to technology, made progress in knowledge of reason and logic as
well as science and technology. The highest human beings made progress in science and
technology as well as in morals and ethics. They have reached the highest grade or level human
beings can attain. This grade is called "the grade of approaching Allahu ta'ala and establishing
closeness to Him." People who reach the highest grade strive to enlighten those who are in the
lower lavels in order to raise them to higher levels. The highest of all of these people are the
prophets, peace be upon them. They are honored by receiving messages and orders from Allahu
ta'ala through the archangel Gabriel. The messages and orders which came through the archangel
Gabriel are called revelation. The prophets showed human beings the way of progress and raised
their level of humanity by conveying the received revelations to them. This path of progress
shown by the prophets is called religion. The high grades which can be attained by human beings
who make progress in religion are higher than the grades of the angels.
The rank of prophethood has four degrees. The first one is the degree of "Nabi." Prophets at this
level are not given divinely revealed laws and commandments (Shari'at) but they implement the
prevailing divine laws (Shari'ats). The second degree is the degree of "Rasul." Prophets of this
degree are given new Divine Laws and commandments which are appropriate for the changing
times. The third degree is the degree of "Ulul'azm" prophets. Prophets at this level come at a new
epoch when times are desperate, the prevailing given divine law is forgotten and people are in
dire need of a new revelation. Prophets of this degree are Adam, Noah (Nuh), Abraham
(Ibrahim), Moses (Musa), Jesus (Isa), and Muhammad, peace be upon them. The fourth one is
the degree of "Seal of the Prophets" or the final prophet (Hatam al-Anbiya). This highest degree
is spared only for Hadrat Muhammad, peace be upon him. With the Divine address, "If it was
not you, if it was not you, I would not have created anything!" He was honored and praised
and this proves that the degrees of human beings are higher than the degrees of angels.
Degrees of human beings are exactly at the middle of the creation, i.e., angels, human beings and
animals. One who follows the commandments of Islam progresses and becomes higher than the
angels. The one who is deceived by his own soul and corrupt friends and separated from Islam
sinks to the lower levels. Because, as we have communicated earlier, the spirit is incorporeal and
the physical body is made up of matters which are substantially different in specific construction.
Human beings are similar to angels with respect to their spirit and similar to animals with respect
to construction of their physical bodies. Those who strengthen their spirit become higher than the
angels. Because, while their physical body draws them away from angels and pulls them toward
the animals, they resist this draw and temptation. Therefore, they make progress. Angels do not
have a construction which draws them to the animalhood. Their goodness comes from the
attribute of angelhood which they are created with.
People who choose to strengthen the physical body thus strengthen the soul sink lower levels
than the animals. Allahu ta'ala pointed out the evil nature of these types of persons in the 178th
verse of the chapter of "A'raf", and 44th verse of the chapter of "Furqan" of the Qur'an.
"Moreover, they are lower than the animals." Because, animals neither have intellect nor a
spirit like angels. Therefore, their draw for appetite would not be a guilt. Human beings are given
the light of wisdom. If they prefer to follow the desires of their soul, they become deviated and
lowly beings.
Mixtures, that is what the sons of Adam,
Made up from Angelhood and animalhood.
One who follows his angel,
Becomes higher than his angel.
Page 120 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
Those who become animal natured,
Become lower than all creatures!
The necessities of life such as air, food, water, clothing, shelter and mates are all created readily
for the survival of the animals.
[Among these necessities, the most immediate one is the air. They can't survive more than a few
minutes without it. They will die right away. If air was something which could be found by
searching, they could not live long enough to find it. Something that is this much of necessity is
created by Allahu ta'ala abundantly everywhere so they could fill their lungs instinctively and
naturally. Water is not as immediate a necessity as air for their survival. Human beings and
animals can survive without it for a period long enough to search for it. Thus, it becomes
necessary for them to strive to find it. Since animals do not have wisdom and do not cooperate
with each other, they neither prepare food nor clothing for themselves, nor do they cook their
food. Consequently, they either eat grass or carcass. They keep warm through their feathers,
down and hair. Tools of survival are created for them as part of their bodies. Therefore; they do
not need each other.
Human beings have to think about all those things and strive to obtain them. Unless they grind
seed, harvest it and make bread out of it, they cannot satisfy their hunger. Unless they spin
thread, weave and tailor, they cannot clothe themselves. Furthermore, they have to develop their
intelligence, learn scientific knowledge and establish industries and utilize technology in order to
protect themselves. Every animal possesses a superior quality above others. Human beings are
given in their construction all those superior qualities. They must work hard and use their
intelligence and wisdom to bring out these hidden superior qualities given to them. They hold the
keys to the happiness or disaster, depending on the use of their will power for good or evil. If
they use their intelligence and wisdom to find the path of happiness and strive on this path, the
innate hidden goodness will become apparent and will cause them to make progress toward
sublimity, rise from horizon to horizon and become co-mingled with angels to reach the consent
and love of Allahu ta'ala. Alternately, if they follow the desires of their soul, they will stay as
they were created, in the lower levels of animals. And, their fortune will turn around and they
will sink to the level lower than animals and finally go to hell.
Human beings are created with two capabilities. They need a master to teach them to recognize
their innate capacity and strive to strengthen this in order to rise high and make progress. Some
children are taught easily by advice, soft talk and gifts while others are taught by harsh treatment
and punishment. The master has to be good and understand the nature of the child and treat him
accordingly, either by soft or harsh talk in order to raise him properly. Unless there is a
competent master, the child cannot gain knowledge and morals to make progress. The master
who provides knowledge and morals saves the child from calamities and makes him a happy
person.]
SECOND SUPPLEMENT TO THE PREFACE
In this section, we will communicate the meaning of how the spirit makes progress toward higher
highs and sinks to the lower depths. Earlier, we have communicated things that cause the spirit to
rise or sink into the lower depths. In this section, we will expand and elaborate on these matters.
Every matter or substance has certain characteristics which are common to the other matters or
substances. The weight and volume are of this kind. In addition to these common characteristics,
every substance has specific characteristics peculiar unto itself in order to distinguish it from
others. For example, density, freezing and boiling temperatures are different for each matter. The
wave- length of light determines its color and so on. Similarly, living beings possess attributes,
Page 121 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
qualities and characteristics specific to them. An example: the plant foxglove (in botanic, digitali
spurpurea) is recognized for its effect on the heart. It is well known that horses have specific
senses. They recognize their jockey and race for them. If horses didn't have this quality, they
would be used only for hauling loads like donkeys.
Human beings are similar to animals in many respects and similar to vegetation and inanimate
objects in some respects. However, we have many humanly attributes that distinguish us from
them. The honor of being a human comes from these attributes. The most important one of these
attributes is the power of comprehension, understanding or thought (Nutq). "Nutq" also means
power of speech but we cannot associate our meaning with that concept here. A person without a
tongue cannot speak but he is still human because he possesses understanding and
comprehension and can think. Parrots can talk but they are not humans because they don't have
understanding, comprehension, thinking ability or wisdom. Thus, power of understanding
differentiates good nature from the disagreeable or good deeds from evil. Allahu ta'ala gave this
power to human beings so that they could recognize their creator. Spiritual heart and spirit, by
using this power studies the universe, earth, skies, [as well as laws of physics, chemistry, and
other activities pertaining to the human life], and thus comes to recognize the existence of Allahu
ta'ala and His superior attributes. Thus, by following the commandments and not performing the
prohibited actions in Islam, obtain the happiness of this and the next world and save his self from
disasters. The translation of the fifty-sixth verse of chapter "Zariyat" of the Qur'an is, "I created
human beings and jinns to worship me." The meaning of the phrase "to worship" is "to know
me." We are created to know and believe in our creator Allahu ta'ala.
The animal attributes of human beings, e.g., appetite and rage which make them resemble to
animals are due to their animal spirit. These animal attributes are unworthy of the human spirit.
These powers are stronger in animals than in humans. For example, cows and donkeys eat and
drink more than the humans. Pigs and birds have much more sexual power. Wolves and tigers
can fight and devour more than humans. Rats, dogs and cats can see in the dark and smell from a
distance. All these qualities cannot be an honor for the humans. If these qualities were causes of
honor, the aforementioned animals would be deemed as more honorable and superior to humans.
The honors of human beings are due to the two powers of their spirits, namely, spiritual heart
and spirit. Humans through the power of knowledge and comprehension will understand real
superiorities and virtues and will practice these and protect themselves from evil.
Belief in Allahu ta'ala and knowing Him cannot be accomplished by means of superficial belief.
It could be accomplished by believing the meaning of six fundamental principles of belief
(Amantu). The fifth one of these principles is believing in doomsday and resurrection after death.
The unenlightened say, (It has been communicated that the blessings of the heaven are birds
meat, fruits, milk, pure honey, villas, virgins of heaven and similar things that give pleasure to
the physical body. These things satisfy appetite and animal desires. Since the happiness of the
spirit depends on the knowledge of Allahu ta'ala and things that are approved by the wisdom,
these things will be forgotten and the animal pleasures will supersede the pleasures of the spirit.
Therefore, doesn't this aforementioned view of things show that the highly-esteemed people of
the world like prophets, saints, and scholars will sink into the lowest levels like the animals?
Moreover, everything appears more glorified with its opposite. In order for the physical body to
enjoy the pleasures of heaven, it should suffer first. The physical body does not require anything
unless it is in desperate need. For example, when there are no pangs of hunger, the pleasures of
eating and drinking cannot be appreciated. Without being tired or sleepy, one cannot appreciate
the comfort and pleasure of sleep. Since there is no discomfort in heaven, the physical body
Page 122 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
cannot possibly enjoy those pleasures.) Avicenna, a famous philosopher raised in Muslim
culture, in his books Shifa and Najat , explained the Day of Judgement but in another book of his
named Muad communicated the opposite. Another scholar Nasiruddin al-Tusi, in his book Taj red
wrote about resurrection but in other parts he also contradicted what he had written earlier.
All believers unanimously communicated that the physical body will exist on the day of
judgement. But it is incorrect to assume that the blessings of heaven are only for the body. A
spirit in the world which starts to make progress will continue to progress even after it leaves the
body until the Day of Judgement. In heaven, the construction of the body will be appropriate for
the eternal life and will be different from the one on earth. It will accommodate eternal living.
Life after death will start with the rejoining of the spirit with that physical body created for
eternity. The spirit and the body will have different pleasures there. Those who made progress in
the world will give more priority to the pleasures of the spirit. The pleasures of the spirit will be
much more than the pleasures of the body. Among the blessings of heaven, the pleasure of seeing
Allahu ta'ala will be the ultimate pleasure for the spirit. It has been written that it is permissible
for some of the elect people like gnostics to enter the spirit's heaven and taste some of the
pleasures of heaven while they are alive on the earth here. There cannot be any heavenly
pleasure for the physical body while we are on earth. The pleasures of heaven are different from
pleasures of the earth. They are unlike the worldly pleasures. Allahu ta'ala created some
pleasures on earth which look like the pleasures of heaven in order for us to get a taste or feel of
heavenly pleasures through comparison. Then, He ordered us to work and strive to obtain those
pleasures. Getting pleasures in the heaven do not require enduring troubles in the world. The
construction of the body in heaven will not be like the construction of the earthly physical body.
The earthly body is created with a construction which is good for a temporary life. It can last
approximately one hundred years. The body we will have in heaven will have a construction
which will last forever. The similarity between the two is like the similarity of a man and his
reflection in the mirror. The human mind cannot understand existent constructions of the things
in the heaven. The mind can only comprehend things that could be understood through its
sensory organs or the like. One will be led astray and into disaster if he tries to compare and
liken the affairs and pleasures of heaven to worldly ones and start to debate about these matters
through logic. It is absurd and invalid to derive judgement for an unknown phenomenon by
comparing them to known phenomenon.
Some of the Sufi masters and many scholars say that in the material domain there exists a third
world called world of likeness (Alam al-misal). This third world is not made of material objects
as we know it {It is not made out of atoms. } It is not like the spiritual world either,e.g. it is not
made out of non-material things. It is somewhere in between. The creatures in that world
resemble the creatures of this world with respect to their constitution being made up of things
that can be divided into smaller things. They do not resemble to this world because they do not
have weight and they do not occupy space. All material things and meanings existing in this
world have likeness in that world. Water's likeness is the same as the water there. Knowledge in
this world has the likeness of milk in that world, good temperament and good deeds have the
likeness of tasteful things such as watermelon, flowers and other fruit. Disagreeable nature and
evil deeds in this world have the corresponding likeness of darkness, snakes, scorpions and
things that give trouble and stress to human beings. The dreams seen by people are from that
world. According to leading Sufi masters, that world is also further divided into two divisions. If
these masters enter into that world through the faculty of imagination, it is called "The world of
likeness which depends on imagination." If entering that world occurs not through imagination
Page 123 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
or through other internal sense organs but occurs naturally, it is called "the absolute world of
likeness" [Maktubat of Imam ar-Rabbani, second volume, 58th letter has a lengthy discussion
about world of likeness. Translation of this long letter can be found in the Turkish book Se'adat-i
Ebediyye , first section, 39th article.] Some of the Sufi masters communicated that they have
entered into that world through implementing self-disciplinary actions and reported their vision
of that world. Religious scholars also confirmed the existence of this third world and
communicated some of its secrets. Abdullah Ibn al- Abbas, may Allahu ta'ala be well pleased
with him, said, "There exists another world beside this world we know. Everything in this world
has likeness in that world. Even there is another Abbas like me in that world."
Some leading Sufi specialists say that when death occurs, the spirit leaves the body. The good
deeds done by a person while he was alive and his good nature transform themselves and
manifest as lights, flowers, virgins of heaven, villas and pearls. His ignorance, deviation and
disagreeable nature transform themselves and manifest as darkness, scorpions and snakes. A
believing spirit who does good deeds and has a good nature prepares those pleasures he will
enjoy in heaven and takes them there. Disbelievers and sinners prepare the fire and the
punishments of hell and take them there. The spirit, while living in this world cannot
comprehend the load that he is carrying. His attachment to the physical body and also his
involvement with the worldly affairs hold him back from reaching that understanding. However,
when the spirit leaves the body, these reasons do not hold him back any longer. He starts to see
the true nature of things, like the good and bad loads that he was carrying and their true
manifestations. The human life on earth looks like the state of a drunk man. death is the sobering
up of a drunk man. While a man is drunk, people who love him tell him things or give him
presents or possibly evil things happen to him. He does not feel any of these things because of
his state of mind. But, once he sobers up, he understands everything. This situation is similar to
the states of the world of likenesses. Sa'daddin-i Taftazani, may Allahu ta'ala be pleased with
him, in his book Sharh al-Makasid , after explaining the world of likenesses, says that since these
things cannot be proven, the real scholars did not pay much attention to them. He refers the real
scholars with the meaning that those who have the capacity to comprehend things that could be
understood through reasoning. He should have understood that, since he follows so much
reasoning, he should not refuse things on the basis of the probability of being possible or
impossible. Furthermore, Avicenna, who is a leading authority in logical reasoning said, "One
should not say something is not possible if one cannot prove that it cannot be done. Because,
claiming something as 'not possible' without proving it, looks like the shameful act of one's not
believing in things which he cannot understand."
Shihabud-din al-Shuhrawardi, may Allahu ta'ala be pleased with him, said, "Astronomers say
that millions of stars come together and form a system. Every system moves in space without
any disruption. Their saying is accepted by the people without seeing it. Similarly, the words of
the Sufi masters regarding the world of likenesses and the spirits should also be accepted without
seeing it." It is correct to believe in the teachings of the people who communicate and inform us
(e.g., such as Sufi masters who inform about the third world.) But it is wrong to believe in the
teachings of people who deny the existence of the third world.
[A man who posseses reason and scientific knowledge immediately understands and can prove
existence and oneness of Allahu ta'ala. Believing in the next world (Akhirat) is not similar. We
believe in the next world because it has been communicated to us by Allahu ta'ala.]
Page 124 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
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 al-
nazari) 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). As
Page 125 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
we 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 virtues.
SECOND 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 darkness
Page 126 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
which 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.
Page 127 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
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. The
Page 128 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
first 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. Munificence gives birth to many virtues. Eight of them are very famous.
1. Generosity (Karam): it is the enjoyment of doing things that are helpful to others and giving
money to others.
2. Giving lavishly (Isar): giving things one need for himself to others who also needs those
things and then to be patient. It is one of the most valued of the virtues. It was praised by verses
in the Qur'an.
3. Forgiveness (Afw): not getting even while one has the means to get even with one's enemies
or with a guilty party. It is to treat those with goodness who do evil things to him. This is better
than forgiveness.
Couplet:
Against the evil things, it is easy to retaliate.
Page 129 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
For those who do mean things, doing goodness to them is the manliness!
4. Generosity (Muruwwat): it is to love helping others, giving things to those who are in need.
5. Loyalty (Wafa): helping one's friends and acquaintances in their effort to obtain their
livelihood.
6. Charity (Muwasat): sharing one's possessions with friends and acquaintances. Getting along
well with them.
7. Extreme generosity (Samahat): it is to give lovingly things that are not necessary (wajib) to
give.
8. Forgiveness (Musamahat): foregoing things, that are not necessary to forego, willingly in
order to be helpful to others. Another meaning of "Musamahat" is not seeing others' faults.
JUSTICE (ADALAT) GIVES BIRTH TO TWELVE HABITS
1. Sincerity (Sadaqat): it is to love one's friends. Desiring their happiness and comfort. Trying
to protect them from danger. Trying to make them happy.
2. Amity (Ulfat): it is the harmony among the members of a group with respect to their belief
and worldly affairs and thoughts.
3. Faithful (Wafa): getting along with others and helping each other. Another meaning of
"Wafa" is keeping one's promise and respecting others' rights.
4. Compassion (Shafkat): the concern and worrying for others' problems. Working and
struggling in order to save them from their problems.
5. Care of kin (Sila ar-rahm): it is the watching over one's relatives and close friends and
visiting them and assisting them. In one hadith, Rasulullah, peace be upon him, said, "I was sent
to abolish the idolatry and to help my relatives."
6. Requital (Mukafat): it is to respond goodness with goodness.
7. Good-fellowship (Husn al-shirkat): obedience to the rules and acting justly.
8. Fair-judgement (Husn al-Qaza): it is acting justly in all affairs and in dealings with others.
Not reminding others the kindness shown to them. Not committing the actions one will be sorry
later.
9. Affection (Tawaddud): it means love and attachment. It is to love one's friend and act in such
a way to induce love in them toward himself.
10. Complete obedience (Taslim): accepting and obeying the commandments, and avoiding
committing prohibited actions and ethics of Islam even when one does not feel the sweetness
while doing them.
11. Reliance (Tawakkul): not worrying for the calamities which are above the human strength
by believing that they were decreed by Allahu ta'ala at pre-eternity and therefore accepting them
with a good disposition.
12. Devotion (Ibadat): carrying out the commandments and avoiding committing prohibited
actions ordered by Allahu ta'ala, who created everything out of nonexistence and who protects
every living creature from all seen or unseen dangers and troubles and who bestows upon all
creatures all kinds of goodness we receive from Him. Striving hard to comply with His
commands, and having a strong desire to imitate exalted people like the Prophets, friends of
Allahu ta'ala (Walis) and the scholars who have received the love and favor of Allahu ta'ala.
[Muslims are of two types: scholars or elites (Hawas) and populous or common people (A warn).
The book Purr al-Yakta , which is written in Turkish, states the following: common people are
those who do not possess knowledge regarding methodology and rules of subjects like "Sarf" and
Page 130 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
"Nahv" rules of Arabic grammar and Literature. These people cannot understand the books of
"Fatwa" (religious legal decisions).
It is obligatory (Fard) for these people to learn by asking about the knowledge of belief and
worships (Ibadats). It is also obligatory (Fard) for scholars to teach through lectures,
conversations (Sohbats), and writings firstly knowledge pertaining to faith and secondly
knowledge pertaining to five obligatory worships which are the foundation of the religion of
Islam. It is written in the books Zahira and Tatarhaniyya that it is most urgent for every Muslim
to learn first about the knowledge of "Ahl as-Sunnat", i.e., the faith and conditions of belief. For
this reason, the great scholar Sayyid Abdulhakim al-Arwasi, may Allahu ta'ala be pleased with
him, sometime before his death has said, "I have preached for thirty years exclusively the
knowledge of Ahl as-Sunnat belief and the knowledge of beautiful ethics of Islam in all of the
mosques of Istanbul. Ahl as-Sunnat scholars learned these from companions (Ashab al-kiram)
and they in turn learned from our blessed prophet, peace be upon him."
The knowledge of belief is called "Aqaid" or "I'tiqad." For the same reasons, we are also in all
our books communicating the knowledge regarding the 'Ahl as-Sunnat belief", ethics of Islam,
and the necessity of helping everyone including government. We are not approving the
methodology of persons who do not follow one of the four schools of thought (Madhhab) like
ignoramuses Mawdudi and Sayyid Qutb and ahl al-bidat or la-madhhabiyya Tablig al-Jamaat
regarding rebelling against governments. Their writings divide Muslim brotherhood and make
Muslims enemies to each other. Our Prophet Muhammad, peace be upon him, said, "Religion is
under the shadow of the swords" which means that Muslims will live comfortably under the
protection of the laws and rules provided by the government. When the government is strong and
powerful, peace and prosperity flourish. Muslims, who live in non-Islamic countries of Europe
and America, should not disobey the laws of those countries. Because, in those countries, the
government provides freedom of religion through laws. Therefore, every Muslim can practice
their religion freely. Thus, Muslims who have a comfortable lifestyle and freedom of religion
should not incite trouble against the governments that provide them these opportunities. "Ahl as-
Sunnat scholars" are advising us to practice what we have just written above. The highest of all
worships is not to get involved with instigation and not to help or associate with those who rebel
against the governments and anarchy. Instead, one should spend his time for learning the
knowledge of "Ahl as-Sunnat faith" and strive to have a belief according to this faith. One, after
accomplishing these, i.e., learning and acquiring the correct belief and getting rid of the corrupt
beliefs (e.g., having a corrupt belief places that person into one of the seventy-two corrupt groups
which are said to be going the hell), one should also strive to avoid innovations in religious
things (Bidat) with respect to worships. Performing those things by thinking that they are
prescribed commandments but in reality they are not, are called "bidats with respect to
worships". The commandments and prohibitions which are ordered by Allahu ta'ala are called
divine laws (Shari'at). Following the orders of divine laws are called worshiping (Ibadat).
There are four schools of thought (Madhhabs) which teach the correct way of performing
worships. Every one of those four schools of thought is correct. They are the "Hanafi", 'Shafi'i",
"Maliki" and "Hanbali". It is necessary for every Muslim to read books which teach prescribed
worships according to one of those school of thoughts and perform his worships accordingly.
Therefore, he would be following one of the correct schools of thoughts. People who do not
follow any one of those four schools of thought are called "la-madhhabiyya" (Person without
"Madhhab"). "La-madhhabiyya" persons are not "Ahl as-Sunnat people". Persons who are not
"Ahl as-Sunnat" are either persons deviated ( ahl al-bidat) from the right path or disbelievers.
Page 131 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
Hadrat Ali, may Allahu ta'ala be well pleased with him, says that if you see a person who does
not believe in resurrection after death, tell him: "I believe in resurrection after death. If what you
say comes true, I would not be losing anything but if what I say comes true you will be burning
in hell-fire eternally!" In the western world like Europe and America most of the scientists, high
government officials, professors, military commanders do believe in the hereafter and
resurrection after death and go to churches for worshipping. Jews, Brahmans, Buddhists, fire
worshipers, idol-worshippers, civilized people and uncivilized people are all believers. Only
some people who are in charge of Communist governments or in other words cruel and mad
dictators and their followers inside or outside of their country who sold their soul to them for
some worldly benefits do not believe. No one can imagine that these ignorant and stupid people
who advocate irreligiousness for worldly benefits or for their pleasure could ever be correct in
their cause against the believers who make up ninety-percent of the world population. According
to an atheist's views, he will become nonexistent after his death. But according to a believer he
will be punished eternally in hell. Moreover, as far as a believer is concerned, he will live an
everlasting pleasurable life. But according to unbeliever, he will be nonexistent. Thus, anyone
who has little sense could ever believe or choose what an unbeliever is saying. No one would
ever choose what an unbeliever is saying, would he? The order manifests in worldly affairs and
in the universe informs the people of reason that a creator Allahu ta'ala exists. And in turn
Allahu ta'ala informs us that the life after death exists. Hence, it is necessary for anyone who
possesses intelligence or knowledge to believe in the existence of Allahu ta'ala and life after
death. Not believing would be stupidity and ignorance. Believing in Allahu ta'ala could be
materialized by believing in His eternal attributes like attributes regarding to His Self (Sifat al-
Zatiyya) and attributes regarding to His existence (Sifat al-Subutiyya) and following the
commandments and avoiding committing prohibited actions. A person who follows the orders of
divine laws (Shari'at) would live comfortably and happily in this world and be helpful to
others.]
THIRD SECTION
In this section the vices (vices), or disagreeable nature will be communicated. As we have
explained in the previous sections, the essence of good characters were the four main virtues
(virtues). Similarly, the essence of vices are four main vices.
1. Scandal (Razalat): the opposite of wisdom.
2. Cowardice (Jubn): the opposite of courage (Shajaat).
3. Debauchery (Fujur): to follow the desires of the soul (Nafs) and to commit sin. It is the
opposite of chastity (Iff at).
4. Tyranny (Jawr, Zulm): the opposite of justice.
There are numerous vices (vices) corresponding conversely to every virtue (virtue). The
goodness is defined as the middle way, average or regular-way. To be on the right or left of the
middle means to be on the wrong side, wrong grounds or departing from the goodness. Further
away from the middle-way means being further away from goodness. There is only one correct
path but there are many deviated paths. We could even state that there are infinite deviated paths.
Never departing from the right path after finding it and staying on that path permanently is very
difficult task. The meaning of the 112th verse of the Chapter of Hood of Qur'an is as follows,
"Stay on that correct path which you are commanded!" When this verse was received by
Rasulullah, peace be upon him, he said, "Chapter of Hood caused some of my beards to
Page 132 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
become white." The commandment given in the Hood-Chapter of the Qur'an, "Staying in the
correct path" made many close friends (Walis), sincere ones (Siddiqs), even prophets worry
over and bewilder. This fear made some of the beards of Rasulullah, peace be upon him, to turn
white because, it is very difficult to stay in the correct path. Also, for this reason it was said:
"Sirat-Bridge is thinner than a hair and sharper than the sword." In the opening chapter,
i.e., "Fatiha" of the Qur'an, Allahu ta'ala says, "Ask Allah to guide you to the correct path." It
is most necessary for a believer (Mumin) to be on the correct path. Passing from the "Sirat-
Bridge" in the hereafter depends on being on the correct path in the world.
Leading Sufi Masters said that whatever our Prophet, peace be upon him, communicated,
whether it be punishment or pleasure in the hereafter, is the end result of habits, morals, and
deeds of human beings in this life. They manifest in that manner in the hereafter. Some of the
leading Sufi Masters said that being on the correct path with respect to deeds and good morals
manifest themselves as "Sirat-Bridge" in the hereafter. Those who stay on the correct path and
those who do not depart from Islam in this life will pass the "Sirat-Bridge" quickly in the
hereafter and reach the Paradise of perfection and Gardens of good deeds which are the
manifestations of the good-deeds obtained in this life. Those who are being lax in practicing their
religion will have difficulty passing the "Sirat-Bridge". Those who abandon the correct path
prescribed by Islam and wander onto deviated paths with respect to belief and deeds will not be
able to pass the "Sirat-Bridge" and will fall into the fire of hell.
The meaning of the 36th verse of Chapter of "Zuhruf" of the Qur'an is, "For those persons, who
abandon the religion of Allah by following the desires of their souls, we will assign an
instigating devil for them in the world." Some of the scholars, while interpreting this verse
said that the faculty in man which causes good deeds to be performed is generated by angel
(Malak). The faculty that causes deviation from the middle and causes evil deeds to be
performed is generated by devil. One of those will accompany men in the hereafter. Therefore,
everyone, by observing his moral character and deeds, will know who will be his companion,
whether it be an angel or a devil in the hereafter.
Two meanings can be understood from the middle way. The first meaning is the knowledge
everybody possesses with respect to the middle of something. For example, the center of a circle
is of this kind. The second meaning is being the relative-center of something. In other words, it is
the center of something known. Since it is the center of the known, that does not mean that it is
the center of everything. The middle or center which is used in the subject of knowledge of
ethics is the second meaning. For this reason, the virtues could be understood by everyone
differently. Moreover, its meaning could change according to changing times and places.
Something which is considered as virtue by one community might not be recognized as the same
by another. A habit which is recognized as a virtue at one time could be recognized as something
else at some later time. Therefore, virtue does not mean being right at the middle but means
being on average and the evil comes to mean departing from this average to the two sides. This
meaning is reported in a saying of our Prophet, peace be upon him, as follows, "The best of all
deeds is the middle of those deeds." Hence, there are two vices for each virtue. There are eight
main vices.
1. Deceitfulness (Jarbaza): it is the excessiveness of the wisdom (Hikmat). It is the utilization
of one's habits and capacity to investigate matters in depth in wrong places unnecessarily. For
example, utilizing them for deceiving others or for scheming, plotting or committing prohibited
actions. Using the scientific powers "intelligence" of the spirit in an excessive manner won't be a
Page 133 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
evil deed or deceitfulness. Utilizing one's power of investigation excessively to obtain scientific
or religious information or advancing mathematics would be very good deed.
2. Foolishness (Baladat): it means stupidity or not using one's brain. It is also called
thickheadedness. One who has this habit cannot discriminate between right and wrong. One's
learning and reaction would be slow and defective.
3. Rashness (Tahawwur): a person with this habit has a quick-temper. It is caused by having
excessive amounts of bravery (Shajaat) in his constitution. One with this habit attempts to do
things that would not be approved by the wise and burdens his spirit and body unnecessarily.
4. Cowardice (Jubn): it is caused by not having necessary amounts of bravery (Shajaat). A
person having this habit scares in those instances where he should not be scared.
5. Debauchery (Fujur): it is caused by having excessive amounts of chastity (Iffat) in one's
constitution. A person with this habit would be addicted to worldly pleasures and commits
excessive actions not approved by Islam and wisdom.
6. Laziness (Humud): it is caused by not having necessary amounts of chastity. A person having
this habit leaves those pleasures allowed by Islam and wisdom. Thus, he loses physical strength,
becomes ill and his family-tree ends with him.
7. Injustice (Zulm): it means to violate the rights and freedom of others. A person with this habit
violates other people's rights by stealing their property or by injuring them physically or by
sexual harassment.
8. Indignity: a person having this habit accepts all dishonorable treatment and oppression. It is
caused by not having enough amounts of Justice in his constitution. All the goodness is gathered
in justice. Conversely, all the evils are gathered in oppression (Zulm). For that reason some of
the scholars said that things that would not break others' heart would not be a sin. For example,
Abdullah-i Ansari said,
Couplet:
Travelers of the way of "Haqq" never break hearts,
There would not be such a grave sin!
Abdullah-i Ansari is one of the great one's of the "Sofiyya al-aliyya" {a special group of people
leading the way of Sufism}. He was the leading religious authority (Shaikh al-Islam). He was
born in 396 (Hijri) at Herat and passed away at 481 (Hijri) at his birth place [1088 A.D.] Some of
the deviant people could not understand the meaning of the above couplet. They thught that he
meant the following: as long as you don't hurt anybody else, you can do anything to yourself.
Therefore, they stopped praying and started all kinds of sin and then they bragged by saying that
they were not breaking hearts. Moreover, they said,
Couplet:
Whether you become a disbeliever, or whether burn the Ka'ba
Drink wine if you wish, but never break any heart!
and departed from Islam. However, they could not understand that committing anything
prohibited by the religion is an oppression. Doing it to yourself or to others does not change the
matter. Most of the oppressors are the ones who have lots of money, wealth, and ranks. On the
other hand, most of the oppressed ones are the poor people. Those who have the middle way are
the ones who try to do justice.
All the virtues are in average proportions. Every habit which is in excessive or deficient
proportion becomes a vice. Perhaps many languages do not possess words to describe all the
vices. But, if one contemplates and ponders about it their meaning would become clear.
Page 134 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
There are some virtues which are necessary for human beings to possess. People assume that
having more of them would increase the goodness. But in reality it is not. Every virtue has its
limits and when limits are crossed, virtue turns into a vice. People recognize more easily that
having virtues less than prescribed average proportions constitute vice. Virtues courage
(Shajaat) and generosity (Sahawat) are good examples of the foregoing discussion. Excessive
proportions of these two habits are rashness (Tahawwur) and spending wastefully (Israf).
Ignorants and especially persons who don't know ethics of Islam think that spending
extravagantly constitutes generosity and thus praise those who do so. They also think of those
who do rashness as braves and courageous persons. But, no one thinks of those who are cowards
or stingy as braves or generous.
There are some necessary habits which humans should possess. People think that having these in
fewer proportions is better than having them in average proportions. Having them in excessive
proportions is recognized by everyone as vice. A good example of this is humility It means not
having conceit (Kibr). If this exists less than necessary amounts, it constitutes excessive
humility (Tazallul). It is difficult to discriminate excessive humility (Tazallul) from humility.
Many people mix up humility of a beggar with that of a scholar (Alim) because they both do not
possess conceit. A scholar has real humility. A beggar don't have any.
FOURTH SECTION
In this section vices (vices) which look like virtues will be explained. We will also show how
they could be distinguished from each other.
Many people cannot differentiate between gold and brass because they are both yellow colored.
Some may think a blue bead is a precious stone. Similarly, they may think a vice is a virtue.
Hence, it is necessary to learn the knowledge of ethics and become a proficient one in order to
distinguish deeds with secret deficiencies from the good deeds, and goodness from the evil in
general.
1. First we will explain the vice or vice which looks like wisdom. There are many people who
pick up few phrases of wisdom or few words relating to the scientific or spiritual knowledge
from others or from newspapers, magazines or radio and repeat them among other less learned
people or engage in debates and arguments with others so to give others a false impression
regarding themselves. Many people are deceived by them and they really think of them as a
valuable person such as a specialist of some branch, wise, knowledgeable or a spiritual leader
(Murshid). In reality these types of persons do not possess the necessary knowledge which they
talk about. All of their knowledge is a few words which they picked up here and there now and
then. They would not know reality of the things they talk about. His resemblance to real scholars
is no more than resemblance of a parrot's speaking like a human being. Because, the habit
wisdom exists in the mind and spirit of a human being. Its effects and lights (Nurs) cannot be
perceived through sense organs. There are many people who present themselves as progressive
and enlightened man but in reality they do not possess any wisdom or any value. They are evil
and mean people with vices. They do not possess any real knowledge or ethics. They never speak
anything valuable regarding to any virtue. But they dress well and they know how to handle
those people who occupy ranks and positions. They go to the parties and dance with those people
and serve them in drinking parties and finally get some rank and position from them.
2. Vice which looks like chastity: persons who possess this vice do not commit evil deeds and do
not run after satisfying their appetites. They seem to be matured and virtues persons who possess
Page 135 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
knowledge and good morals. Therefore, they are praised and respected everywhere by
everybody. They are treated well by persons who possess wealth and ranks. They are bombarded
by presents and obligatory almsgiving money (Zakat). Their bodies are weakened by doing so
much voluntary prayers (Nafila) in the presence of others but they are slack to perform sunnats
and obligatory (Fard) prayers. Their lower selves (Nafs al-ammara) are very strong. They are
treated by human beings as trustworthy persons. But they are traitors in the sight of Allahu ta'ala.
All these foregoing qualities and descriptions are attributes of pseudo Sufis and religious office
holders who are dazzled by worldly pleasures.
Some of the villagers do not eat the food of the city dwellers. Some others do not purchase good
food because of their stinginess. Some people observing their state of abstaining from food
presumes them as "Darwishes". They give a false impression of being a person of contentment
(Ahl al-qana'at). They are really without any contentment (Qana'at) and chastity (Iffat). All their
doings are for show off, hypocrisy and lie.
3. The vice which looks like generosity: a person who has this habit would be one of those who
doesn't earn his wealth by permissible (Halal) means. For example, he is a smuggler or he got
his money without sweating for it, like from lotto or inheritance. Therefore, he does not
appreciate how hard it is to accumulate wealth by permissible means. Hence, he spends his
money either on prohibited (Haram) things or on unnecessary things. He spends his money on
things not approved by wisdom or Islam. Stupid people seeing him spending a lot, thinks of him
as a generous person. In reality, he does not possess the virtue, generosity. Earning and saving
money or property is like going uphill with a full load on one's back. Spending money is like
letting a spherical stone to go downhill from a mountain top. Not having necessary wealth holds
back many people from becoming better human beings. Many people lose their belief because of
not having the necessary means for livelihood and become apostates (Murtads). In one hadith,
Rasulullah, peace be upon him, communicated, "Poverty is a blessing for my companions.
Being rich will be a blessing for Muslims who will live in later times close to the
Doomsday."
I understood well, after long experience:
Knowledge determines man's value,
Having wealth determines the knowledge!
It is very difficult to earn wealth through trade which is carried out according to the rules of
Islam. Generally very few people earn their wealth by following the rules of Islamic laws.
Permissible wealth comes like rain drops. Conversely, forbidden (Haram) wealth comes like a
rushing flood water. It is a very virtue to be generous (Sahawat) while giving away money.
Being wasteful while giving to charity is a vice and forbidden act. Generosity (Sahawat) means
to give away some portion of one's wealth in order to form the habit of generosity and in order
for getting rid of the habit of stinginess. Giving away some money or wealth by expecting better
return or satisfying desires of one's soul (Nafs) is not generosity (Sahawat.).
4. The vice which looks like courage (Shaja'at): a person who is showing courage, in reality, is
not acting for the purpose of forming the virtue courage and for getting rid of the vices rashness
(Tahawwur) and cowardice (Jubn). Instead, he is doing it, either, to earn fame or to obtain
some rank or worldly possession. He steals the property of Muslims, commits all sorts of illegal
activities and even sometimes puts his life into danger in order to accomplish his goals. Some of
these people, when caught by the authorities while committing their illegal activities, think that
not revealing the names of their accomplices is courage or bravery. Some of them go into the
extent of bearing torture, giving all of their wealth or even lives in order to protect the names of
Page 136 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
their crime-partners. In reality, these lowly people do not possess a tiny bit of bravery. A real
brave person attempts to do actions which are approved by wisdom and Islam. He wants to do
service to nation and government and to earn rewards (Thawabs). He loves and desires to obtain
consent of Allahu ta'ala by forming the virtue bravery (Shaja'at). The attacks of wolves and
panthers look like an act of a hero but it has nothing to do with bravery. They attack because of
their wild nature and cause harm. They do not come forward with good thought and in order to
help others and to earn rewards (Thawab). They attack the weak people who cannot defend
themselves against them. A strong gunman's attack on gunless, weak, and hungry people is
similar to this example and is not bravery (Shaja'at). Bravery means one's coming to the
conclusion by thinking, and pondering that attacking would be proper. He desires having in his
spirit the virtue bravery and getting rid of the vice rashness (Tahawwur) and cowardice (Jubn),
without thinking any worldly benefits. A person with these intentions never wants to do evil
deeds. He rather prefers dying than committing evil deeds. He considers dying honorably is
superior to living in dishonor. He prefers to be remembered in an honorable way rather than
living with a black stain on his face. Since bravery carries the risk of injury or death, in the
beginning, it may not taste very well but at its conclusion it tastes infinitely sweet because it
concludes with much worldly and other worldly gains and victory. Especially, the superiority of
pleasures obtained by giving one's life in order to protect the religion of Islam or in order to
spread the religion of Rasulullah, peace be upon him, could not be compared to any other
worldly or other worldly pleasures. This meaning was expressed in the Qur'an, Chapter Imran,
verse 169 as follows, "Do not ever think that those who die for the sake of Allah are dead!
They are alive! They have reached the blessings of their Creator." There are innumerable
hadiths which praise the value of bravery. Neither running away from the fight (Jihad) saves one
from death or extends one's life nor staying and facing the enemy causes death. The hour of
death cannot be changed or postponed and one's life-span cannot be changed. In many instances,
escaping from the war causes one to die unexpectedly and resisting and fighting against the
enemy causes one to enjoy the victory. Hadrat Muawiya, may Allahu ta'ala be pleased with him,
says that he was intending to escape during the war at "Siffeen" then he says he remembered the
hadith, "He who perseveres will be safe from the disasters" and stayed and continued fighting
and consequently ended up being the Caliph by his persevering (Sabr).
Essence of bravery is to be content with the decree of Allahu ta'ala and to depend and have trust
in Him. The lion of Allahu ta'ala, the fountain of bravery and the rose of the garden of closeness
to Allahu ta'ala, Hadrat Ali, the son-in-law of Prophet Muhammad at the Siffin war was running
around and attacking, without any protective armament, with his head uncovered and his sleeves
rolled up and reciting the following:
Running away from death won't be proper in two instances,
If your hour of death is arrived or did not arrive,
If it did arrive, running away will not help!
If it did not arrive, being cautious would not be proper.
Those who commit suicide because either they have lost their property or rank or they become
prisoners of war are coward persons. They do not possess any bravery. Persons who possess
bravery would persevere against the troubles and disasters. They think that by dying they will not
face any trouble or disaster. These stupid people are very ignorant indeed! They do not realize
that bigger troubles and disasters are waiting for them in the next world. According to Islam,
suicide constitutes a bigger sin than killing someone else. They will be punished severely. Those
Page 137 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
who lose their mind and commit suicide are not in this category. If and when one finds himself in
such difficult circumstances, one should pray to Allahu ta'ala for health and mercy.
5. The vice which looks like justice: this habit is similar to the habit which looks like chastity
(Mat). A person who does not possess the virtue of justice decorates his office or walls of his
home by hanging framed inscriptions praising justice or he talks about justice or writes articles
on the subject. Even worse, he occupies position which is related to justice and associates with
real just persons in order to give an impression that he is one of them. In reality, their real self is
stained with injustice, hatred and revenge. The real meaning of justice is one's habits and deeds
being in accordance with wisdom and religion or to be a person of honesty such that one's real
self is reflected on his deeds. In other words, one behaves among others such a way similar to
while he behaves when he is alone. Being two faced is a sign of hypocrisy which is opposite of
justice.
Couplet:
Worship has to be done with good intention,
If otherwise, it will not do any good, a seed with a hollow kernel.
FIFTH SECTION
ENUMARATING SUPERIORITIES OF JUSTICE
In this section we will explain the meaning of justice. Justice is the most honorable one among
the virtues. A just man is the best of all men. Justice means harmony and equality. Two things
would be equal to each other either through their own self or through their attributes. They are
united with each other with respect to similar parts of each one. Therefore, justice rises out of
oneness and unity. Oneness is the most honorable attribute and most honorable state because all
existing beings became existent through One Being. Every unity that exists in the universe looks
like the only real One Being. As every existent being became existent because of that One Being,
similarly, every oneness is because of that Oneness. With respect to the subject of measurement
and comparison, the most honorable and valuable outcome is equality. Even, the problem of
equality is being studied extensively and in more detail in music. Therefore, justice is the most
honorable among all goodness. Justice means to be in the middle. It is wrong to call one as just if
he has departed from the middle. At three instances justice must exist:
1) While dividing a property for distribution, it must be done justly.
2) It is a must to deal justly during trade.
3) It is a must to do justice during application of punishment. For example, if one acts such a
way to spread fear on others, that person has to be punished same way. [But this punishment will
be imposed on him by the government. If one is attacked by others, one should not try to take the
justice into one's own hand but instead should inform authorities. Muslims both follow the orders
of Islam and the laws of the state and do not commit crime.] When justice prevails over a land,
everyone lives without fear. Therefore, justice means fearlessness.
What is justice? It is very difficult to determine the meaning of this concept through human
intelligence. For this reason, Allahu ta'ala by pitying His human creatures sent a yardstick for
justice in order to protect the countries. Through this divine yardstick it became easy to measure
justice. This yardstick is the religions brought by the prophets. Islam is also called as "Honor of
the Divine." Today and for all times to come until the Doomsday, the only yardstick which is
Page 138 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
ordered for us to use is the yardstick which is sent to Muhammad, peace be upon him. Besides
this afore said yardstick, Allahu ta'ala sent a second yardstick. The second one is the judge who
rules over the justice system. It is necessary to have a judge because human beings are created to
live a social life. They have to mix with each other, help one another and live together. Animals
are not created to have a civilized life. In other words, they do not have to live together in cities.
But human beings are created weakly as far as their animal powers are concerned. For example,
they cannot eat raw meat like wild animals do. It is necessary to obtain and prepare nutrition,
clothing and shelter. In other words, they need crafts. Therefore, they are in need of thinking,
researching, investigating, experimenting and laboring. That means science, technology and
crafts are necessary for human beings because of their nature of creation.
[Islam encourages and orders us to occupy ourselves with science, technology, ethics, and work.
Britons and communists basely slander Islam by saying that Islam makes people lazy and slows
down the working life. They trap some base people from the Islamic countries by either giving
them money or by helping them to get a good position or rank in the society and then these poor
creates become slaves of them and repeat the same phrases. There are many hadiths and verses
in Qur'an which encourages and promotes science, knowledge, and working as well as praising
those who work. These base and immoral slanders look like trying to cover the sun with mud.
Britons are attacking Islam insidiously. They are trying to destroy Islam from within. They are
destroying and annihilating Islamic knowledge and Islamic books in order to deceive the youth
easily by their lies. They established "Department of Colonies" in London for the purpose of
attacking Islam. They prepared treacherous plans and trained thousands of spies there. They, by
spending millions of dollars and weaponry, by tricking and trapping and by getting the
cooperation of the ignorant and degenerate religious men Muhammad bin Abdulwahhab of Najd
and Muhammad bin Su'ud who was the Amir of Dar'iyya, established the "Wahhabi" bidat
group. They destroyed the Ottoman State from within, the state which was the protector and
police of the Muslims. For more information please read the book The confessions of a British
Spy published by Hakikat Kitabevi, a branch of Waqf Ikhlas.
Abdurrashid Ibrahim effendi, may Allahu ta'ala be pleased with him, in the second volume of his
Turkish book Alam-i Islam which was published at Istanbul in 1328 [1910 A.D.], in a chapter
called "The animosity of Britons toward Islam", says: it is the first priority and thought of the
Britons to eliminate the religious state "Hilafat-i Islamiyya". They started the Crimean war and
he;ped Turks over the war. This was a trick for them in order to destroy the religious state
"Hilafat". The Paris peace agreement demonstrates this trick. [They demonstrated their
animosity in the secret articles of Lozan peace agreement signed in 1923.] Every kind of disaster
that came upon the Muslims always came from the Britons no matter under what type of curtain
they are covered and hidden with. The main political aim of British politics is to destroy Islam.
The reason for this policy is because of their fear of Islam. In order to deceive Muslims, they are
using the persons who sell their consciences. They introduce these persons as Islamic scholars
and great personalities. In short and in essence the greatest enemies of Islam are the Britons.
Abdurrashid Ibrahim effendi, died in Japan in 1363 Hijri. [1944 A.D.]
Does Islam ever hinder progress of science, technology and work? Human beings are in need of
everything. They have to work in order to prepare means which would satisfy their needs. These
means are science, crafts and laboring. It is not possible for every individual to learn all the crafts
he needs. Therefore, a division of work and crafts automatically materializes and some learns
this craft, others learn others and they exchange goods and services to satisfy each other's
necessities. Because of the necessity of division of work, human beings cannot live alone and
Page 139 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
they must live in societies. Civilization is "Ta'mir-i bilad and tarfih-i ibad" which means
building or reconstructing cities and towns in order to live a social life. The quality of social life
there would be such that everyone will be free to live their lives the way they choose to live
freely without any cohersion from anyone else in all respects including total religios freedom.]
When human beings live together, the shrewd ones try to attack others' property and rights. Some
others try to oppress the weak because every soul (Nafs) tries to obtain what he likes or desires.
When there are a few of them wanting the same thing, they start to fight among themselves just
like the dogs, which gather around a piece of carcass, show their teeth to each other and start to
bark. A judge with strong powers is necessary in order to enforce law and order among these
fighters. Everyone who trades would claim that his goods are more valuable than others' goods.
Therefore, it is necessary to determine mutual values of goods and services justly. The measure
which determines the mutual value of goods is the gold and silver or in other words it is the
money. Gold and silver are called cash money (Nakdayn). Many nations issue banknotes and
base their currency on gold. The governments having much gold can issue lots of banknotes.
Alternately, if the governments have little gold and issue lots of banknotes, these banknotes will
not have any value. Allahu ta'ala created gold and silver as money. Nothing else can replace the
place of gold. For this reason we were ordered to calculate and pay the obligatory almsgiving
(Zakat) with gold and silver. Hence, it is understood that there is a necessity for a just judge who
would determine the value of the goods justly with gold and silver. This judge which has the
authority is the government. A just government prevents oppression and torture and provides the
justice ordered by Allahu ta'ala and determines the values of the goods justly.
In conclusion it is understood that in order to establish justice among the human beings the
following three things are necessary: l-"Namus-i Rabbani", 2-"Hakim-Insani", and 3-"Dinar-i
Mezani". Among these three, the strongest and the biggest is the "Namus-i Rabbani" which is the
Islamic religion. Religions are divine laws sent by Allahu ta'ala in order to establish justice. He
sent these divine laws so that the judges would provide justice. The meaning of Chapter Hadid,
25th verse of the Quran is as follows, "We have sent them the book and the Scale so that
they may practice justice through them." In this verse "Book" means religion, because
religion is the name for the commandments and prohibitions of the Qur'an. The "Scale" points to
the gold because weight of gold is measured through scale. Those who do not like the
commandments and prohibitions of the Qur'an are disbelievers and hypocrites (Munafiqs).
Anyone who does not obey the judge or government is a rebel. [Muslims do not rebel against the
laws of the countries (Dar-ul-harb) outside of Islamic states and do not commit any crime
against them.] Persons who do not accept the value of gold become a traitor and a thief.
WARNING: a human being firstly should do justice to himself, to his actions, and to his body
organs. Secondly, he should do justice to his family members, neighbors, and friends. Those who
work for the department of justice and members of the government should do justice to the
people. In order to possess the virtue justice, firstly his body organs should possess justice,
secondly, his actions should have justice. One should utilize his strength and his body organs for
a purpose which is in accordance with their creation. One should not change the order of Allahu
ta'ala and utilize his body organs in things that are not approved by wisdom and Islam. If one has
family, he should treat them according to the behavior which is compatible with wisdom and
religion. One should not deviate from the good morals which is shown by the religion and should
strive to obtain the virtues. If one holds a rank or position such as a judge, governor, military
commander or any other kind of a leader, he should observe and perform the worships and he
should let other people working under his command to do their worships too. A person who does
Page 140 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
these things will become the vicegerent (Khalifa) of Allahu ta'ala. He will also enjoy the
blessings which will be given to just people in the next life. A person who behaves as described
above will be such a valuable person that people, animals, even plants who live in his time and
place where he lives will be benefiting from his virtue. In contrast with this, if government
officials of a country are not good natured and just, and oppress people by taking their property,
or by torturing them or by violating their basic human rights, they are unjust people or friends of
the devil.
Couplet:
Don't be deceived by the villas and dresses of dictators,
Gardens of their villas are watered by tears of the oppressed!
People who govern other people cruelly will be treated mercilessly on the Day of Judgement by
Allahu ta'ala. There is a saying which states:
Man, la yarham, la yurham!
which comes to mean, merciless people will not receive mercy! The governments that are made
up of this type of unjust persons are not called governments but they are called bandits and
robbers. These oppressors, in order to live a few years of good life, treat millions of people
cruelly. But, they will never depart from this world until they experience the punishment from
Allahu ta'ala for their cruelty. Even though they have all the necessary things to comfort them,
they still suffer all sorts of troubles. At the end, one of their enemies takes everything away from
them and thus forces them to live in great misery. The meaning of the 80th verse of chapter
Maryam of the Quran is, "We will take away everything that he claims to possess or rule
over. He will come into our presence alone." As it is pointed out in this verse, he will be
brought to the presence of Allahu ta'ala at the Court of Justice of the next world with a black
stain in his face. He will not be able to deny all the wrongs he committed, and will be punished
for them severely. All the wrongs and oppressions he committed will manifest themselves as
darkness and will cover him so that he will not be able to see where he is going. He will be
thrown to hell by the angels who are in charge of hell and punished there much more severely
than the punishments and tortures he imposed on people while he was in charge. He will not be
able to obtain the forgiveness of Allahu ta'ala because he had called the laws of the religion as
the laws of the desert and did not believe in the religion of Islam.
SIXTH SECTION
Various kinds of virtues are explained in the sixth chapter of the book Akhlaq-i Alai by Ali bin
Amrullah, may Allahu ta'ala be pleased with him. We will only communicate justice among
them. Justice is divided into three parts:
The first part is to be an obedient believer to Allahu ta'ala. Blessings and favors of Allahu ta'ala
are coming to all creatures all the time. The most valuable one among these blessings is His
showing to his human creatures how to attain to eternal blessings. While no creature had a right
to demand anything, He created all of them in the best fashion and gave them innumerable
eternal blessings. Thanking to such a benefactor Creator for all these blessings by worshiping is a
sure necessity for all creatures. Doing justice requires one to do what is required of him by his
Creator. It is a must and a debt for each creature to worship to the Creator for all the goodness
they receive from Him.
Second part of the justice is the observance of the rights of the human beings. Accomplishing
this requires obeying the laws of the land and to those who are in charge and paying respect to
Page 141 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
scholars and observing the rules of trading and keeping the given promises and being a
trustworthy person.
Third part of the justice is the observance of the rights of those who lived and passed away and
left us wills to carry out or trusts and foundations to take care. This would be accomplished by
doing whatever they had willed, and by taking care of those trusts and foundations.
When one receives a favor from another, if one has the material means, one should respond with
an equal favor. If one doesn't have the material means then one should thank him by praying
(Dua) for him. If one does not respond to a favor while having the means, he will be mistreated
by everybody because it is a duty for a human being to respond to a given favor with an equal
favor. While this is the case, not responding to the favors of Allahu ta'ala, who has created us out
of nonexistence and gave us best of shapes, has given us necessary organs and powers and made
them work coherently with each other thereby provided us with health, has given us intelligence
and wisdom, and who continually creates our necessities such as mates, children, housing,
clothing, nutrition and all sorts of foods, would be a great fault and deficiency. He has infinite
powers. He creates all these blessings without expecting anything in return from us because He
does not need anything. Therefore, it is a great fault, great injustice and a great stain in our face
not to thank Him. Especially, it is a greater injustice and fault not to believe in His existence or
not to believe that all these blessings come from Him, or conversely believe that they come from
someone else. Let us suppose that a benefactor provides one's necessity by giving him every
month some substantial amounts of money. Wouldn't the recipient of this favor tell this to
everyone and praise him and thank him? Wouldn't he try to gain his love and try to protect him
from all sorts of troubles and even when and if it necessitates, wouldn't he put himself into
danger in order to protect his benefactor? Of course he does! But, let's say if he doesn't do any of
these. Wouldn't everybody blame him for his inappropriate behavior and even try to punish him
because he does not do his human duty to thank to his benefactor? When this is all true for a
benefactor person who does some goodness to others, what about the case for Allahu ta'ala?
Wouldn't it be necessary to thank Him who sends us all sorts of blessings all the time? Surely it
would be most necessary to thank Him by doing the worships and following His commandments.
Because comparing others' favors to His favors would be like the comparison of a drop of water
to the sea. Furthermore, all the blessings come from others actually comes from Him.
Who can enumerate the blessings of Allahu ta'ala?
Who can thank for even one millionth of His blessings?
Question of how men should respond "thank" to the favors of Allahu ta'ala answered in many
ways by different scholars.
According to some, the most important way of thanking Him is to think and contemplate about
His existence.
Masnawi:
Thanks be to Allahu ta'ala who has much blessings,
First, He gave me blessing of existence!
One's power wouldn't be enough to count His blessings,
Power and all kind of superiority is appropriate for Him.
According to others, men can thank Him by understanding that blessings come from Him and by
acknowledging this fact through his speech.
According to some others, thanking Him could be done by practicing His commandments and
avoiding committing the prohibited actions.
According to some, men should first cleanse himself and then approach Allahu ta'ala.
Page 142 of 143
Waqf Ikhlas publications Ethics of Islam http://www.hizmetbooks.org
According to others, men should try to give guidance (Irshad) to others who are in need of
finding the correct way of living. He should try to help others so that they may become correct
(Salih) persons.
According to some others, there could not be any particular way of thanking Him. Everyone can
follow different ways of thanking Him.
According to scholars who came much later than the time of our Prophet Muhammad, peace be
upon him, men's duty toward Allahu ta'ala can be summarized in three groups: the first one is
the worship he performs by using his body, i.e., "Salat" and fasting; the second one is the duty he
performs through his spirit, i.e., having correct faith [Having a belief according to the
prescription taught by the Ahl as-sunnat scholars]; and the third one is approaching or getting
close to Allahu ta'ala by doing justice among human beings. This could be accomplished by
being a trustworthy person and by giving advice to others and by teaching Islam to others.
We could summarize the worships into three groups: correct belief, correct word and correct
deed. The commandments which are not clearly communicated in the last two categories could
be changed according to the times and places. This change can only be accomplished by Allahu
ta'ala through His Prophets. Human beings cannot change worships by themselves according to
their own understanding. Prophets and Ahl as-sunnat scholars who are the inheritors of the
Prophets communicated in detail the kinds of worships and how they would be performed.
Everyone should learn these and practice them.
I would summarize all of the above sayings by saying that in a nutshell a Muslim's duty toward
Allahu ta'ala is to have the correct belief, to be a trustworthy person and do good deeds (Amal-i
saliha).
Islamic scholars and Sufi leaders communicated that the most necessary thing for a human being
is his having belief, performing good deeds (Amal) and doing them with sincerity (Ikhlas).
Happiness in this world and the next world can only be accomplished by these three pillars.
"Amal" means things that can be accomplished through the spiritual heart, tongue, or body. In
other words, things that could be accomplished through the tongue by repeating, or things that
could be done by utilizing the body. Things accomplished through the spiritual heart are the
ethics or morals. Sincerity (Ikhlas) means doing all the good deeds and worships, for the sake of
Allahu ta'ala and for the sake of obtaining His love and consent.
Page 143 of 143
Live Music Archive
Librivox Free Audio
Metropolitan Museum
Cleveland Museum of Art
Internet Arcade
Console Living Room
Books to Borrow
Open Library
TV News
Understanding 9/11