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 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 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, 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 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.

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 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.

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 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.”;

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 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 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 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.]

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 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:

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 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 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.

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, 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 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 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.

[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 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 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 workplace. Visiting people who are lower than himself is a sign of humility 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, 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 (Nahy 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.

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 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-yi 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.

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 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:

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:

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:

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 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 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.

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 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. [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.

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 “Minnat”. “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), 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, “If 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 prepare this medicine on their own. They admire themselves by thinking that they are the ones who are in the right path.