Gayrat: it means one does not want to share one’s rights on a person with others.

Gayur: a person who has gayrat.

The fifteenth vice is jealousy (Hasad). “Hasad” means to be jealous. A person inflicted with this disease wants others not to keep blessings (Nimat) bestowed upon them by Allahu ta’ala or in other words he wants them to lose those blessings. Desiring that others should not have harmful things would not be jealousy but would be Gayrat. Desiring that those who use religious knowledge to obtain worldly gains should lose their knowledge is also Gayrat. Wanting destruction of the wealth and possessions of those who use them to promote forbidden or oppressive things or to spread “Bidat” or to destroy Islam in short would not be jealousy but would be religious Gayrat. One who possesses jealousy in one’s heart but is not content with it or does not want to possess that vice would not be committing sin. Things that come to the heart, e.g., thoughts or memories are not considered sin because controlling these things is not within the power of one’s self. But, if one does not worry about or regret having jealousy in one’s heart or one desires to be jealous then, that would be a sin and a forbidden act. Also, if one shows one’s jealousy through one’s actions or words then that would be a greater sin. In one hadith, our Prophet, peace be upon him, said, “Human beings cannot free themselves from the following three things: ‘Su-i zan’, ‘Tayara’ and ‘Hasad’. When a person has evil thoughts about others (Su-i zan), he should not act according to his evil opinion. He should perform things that he thinks as ill-omened by placing his trust (Tawakkul) in Allahu ta’ala and he should never hurt anyone whom he is jealous of!” “Tayara” means believing in ill-omen. “Su-i zan” means one’s thinking a particular person as an evil person. It can be derived from this hadith that having jealousy in one’s heart is not prohibited but one’s satisfaction with it in one’s heart or desiring its continuance is prohibited. The book Hadika relates the following, “A thought received by the spiritual heart fits one of the following five categories: The first one is the kind which does not have staying power therefore it is repelled right away and is called “Hajis”. The second one stays in the heart for a while and is called “Hatir”. The third one is the kind which causes doubt in the heart, e.g., whether it should be done or not and is called “Hadith-un-nafs”. The fourth one is that the heart prefers to do it and is called “Hamm”. The fifth one is that the preference of the fourth category becomes stronger and the heart decides to do it with strong will and is called “Azm” and “Jazm”. The first three categories are not recorded by the angels. The fourth state, e.g., “Hamm” will be recorded as a reward if it is one of the good deeds. Also, it will be recorded as reward if it is one of the evil deeds and one does not commit it. The fifth state “Azm” is the following: if it is one of the prohibited actions and is carried out then one sin will be recorded. If it is not carried out it will be forgiven. In another hadith our Prophet Muhammad, peace be upon him, said, “Evil thoughts received by the heart will be forgiven unless they are acted upon or said to others.” When some disbelief or made-up and corrupt thoughts (Bidat) come to one’s heart, if he becomes upset because of these and rejects them right away, this short lived thoughts will not be disbelief. But, if one decides to become a disbeliever after many years or even sets conditions for it, he will become a disbeliever immediately from that moment on. Also, if a woman decides to marry a disbeliever after many years in the future, she will become a disbeliever at the moment she forms her decision. [The degree of sin of committing a prohibited thing is greater than the degree of sin of forming a decision to commit a prohibited (Haram) act. “Haram” means things that are prohibited by Allahu ta’ala. Sin is a noun or in other words it means the punishment that will be given to those who perform the prohibited things. Committing sin means performing something, which will invoke punishment. It means committing haram. “Thawab” means the rewards that will be given in the next world for the actions, i.e., worships and goodness performed on earth. Allahu ta’ala has promised us He will give reward in the next world to those who performed goodness and worships in this world. It is not necessary (Wajib) to give rewards for the goodness done or worships performed but Allahu ta’ala with His infinite mercy and benevolence promised to do so. Allahu ta’ala will never back off from His promise and will certainly do whatever He has promised.]

In one hadith, Rasulullah, peace be upon him, said, “If a human being forms a decision in his heart to commit a prohibited thing (Haram) but does not perform it because of the fear of Allahu ta’ala, there won’t be any recording of any sin but if he commits the prohibited thing (Haram), one sin will be recorded.”

It is forbidden to form an intention to become a disbeliever (Kafir) or to become an Ahl al-bidat (One who deviates from the right path is called “Ahl al-bidat”.) Anyone who forms such an intention will become the disbeliever he intends to become at the moment he forms his intention. Because, these two intentions are evil in their essence and thus forbidden. Further, the thought of committing forbidden things is evil because it becomes a cause for the execution of the forbidden things. The thought in itself is not evil but the execution of that evil thought is evil and ugly. When the contemplated forbidden act is not committed, the state of its being forbidden or its being a sin is lifted. This lifting is a blessing of Allahu ta’ala for the followers of Prophet Muhammad, peace be upon him.

Not wanting others to lose their blessings but instead desiring to have similar blessings for one’s self would not be jealousy. This would be called envy (Gibta). Envy is a virtue. It is necessary (Wajib) to have envy for a pious Muslim (Salih) who lives according to the rules of Islam, e.g., one who performs the obligations (Fards) and who abstains from committing the prohibited actions. Being envious for one who has worldly things is slightly disliked “Tanzih al-makruh” in Islam.

In one hadith, Rasulullah, peace be upon him, said, “Allahu ta’ala has Gayrat for a Mumin and Mumin also has Gayrat for other Mumins.” Allahu ta’ala prohibited adultery because of His Gayrat. Allahu ta’ala says, “Oh sons of Adam! I created you for myself and everything else for your utility but those things I created for you should not make you forget the meaning of your creation.” In another hadith al-Qudsi, Allahu ta’ala said, “I created you for myself. Do not busy yourself with other things! I will provide your sustenance, do not worry!”. Prophet Joseph’s (Yusuf) asking to a person who was going to see the Ruler (Sultan) of the time that he should mention his name in the presence of the Ruler caused Gayrat of Allahu ta’ala and therefore caused prophet Joseph, peace be upon him, to stay in prison for many years. Also, Prophet Abraham’s (Ibrahim), peace be upon him, joy upon the birth of his son Isma’il caused Gayrat of Allahu ta’ala and ordered Abraham, peace be upon him, to sacrifice his son Isma’il. Occurrence of the Gayrat of Allahu ta’ala for the one’s whom Allahu ta’ala loves happened many times including some awliya. Gayrat means one’s not consenting to share his rights on a person with others. Meaning of Gayrat of Allahu ta’ala is His not consenting with human creature’s committing sins. The duty of a human creature is not to do anything he wants to do but instead it is to perform his duty toward Allahu ta’ala. This duty is his carrying out the commandments and avoiding prohibited actions (Harams). Satisfying every desire is only the right of Allahu ta’ala. As far as human creatures are concerned, performing their desires or committing sins would be violating the right of Allahu ta’ala, i.e., having a share from the right of Allahu ta’ala. A Mumin should have Gayrat on himself with respect to committing sin. This should show itself as a pounding heart or having distress while he is committing the sin. The heart of a Mumin is the house of Allahu ta’ala and is the place for virtues. Having evil thoughts in the heart comes to mean sharing evil with good and the heart’s pounding and palpitation comes to mean that the heart is not satisfied with this sharing and showing its Gayrat. Sa’d bin Ubada, may Allahu ta’ala be pleased with him, the leader of the “Ansar,” {Muslim inhabitants of the city of Madina who received the Muslims immigrating from the city of Mecca are called Ansar} asked Rasulullah, peace be upon him, Oh Rasulullah! If I see my wife with a stranger in the same bed, couldn’t I kill her before I bring four witnesses to testify that she was seen by them in the bed with a stranger? Rasulullah answered him, “Surely, you cannot kill her.” Sa’d in return said that it is well known that he would need four witness but he doesn’t think he could handle that kind of shame and would kill her right there instead of trying to get four witnesses. At that time Rasulullah turned to the people and said, “Oh people! You have heard the answer of your leader! He is very Gayur. I am more Gayur than him, and Allahu ta’ala is much more Gayur than I am.” In other words, he was saying that this type of being “Gayur” was not proper. He was saying, Even though I am more Gayur than him, I would not go beyond the limits or boundaries set by Islam. Even though Allahu ta’ala is much more Gayur than us, He would not hurry to punish her for her adultery. By saying such, Rasulullah, peace be upon him, wanted to point out that it was not proper for Sa’d to rush for the right punishment without first following the rules set by Islam. Every Muslim who witnesses another Muslim committing a forbidden act must apply punishment (Taz’ir) immediately. Persons who witness others committing forbidden acts cannot apply punishment after they stopped committing that forbidden act. In this situation they have to report to the Judge and the Judge of the government will apply the punishment. Anyone who witnesses his wife committing adultery and kills her right away must show four witnesses at the court. His swearing at the court will not be acceptable. If he cannot bring four witnesses, he will be sentenced by the Judge for murder.

It is not permissible (Jaiz) for a woman to show Gayrat for the second wife “or for the other wife”. Rasulullah, peace be upon him, one night left the room of his wife Hadrat Aisha (may Allahu ta’ala be well pleased with her). She thought that he has gone to the room of another one of his wives and had Gayrat about her. Rasulullah, peace be upon him, upon returning back to her room observed her grief and asked, “Did you have ‘Gayrat’?” She said, “Wouldn’t be proper for a poor creature like me to have ‘Gayrat’ about a person like you who is the most honorable among all beings and who is the most merciful among all creatures?” He answered, “You have followed evil suggestions (Waswasa) of the devil.” She inquired if there was a devil by her. He answered, “Yes there is.” She further inquired whether there was a devil by Rasulullah, peace be upon him. He answered by saying, “Yes there is but Allahu ta’ala is protecting me from the evil suggestions of the devil.” He implied that his devil became Muslim and now only reminds him good things. In another hadith, Rasulullah, peace be upon him, said, “Allahu ta’ala blessed me with two blessings that He has not given to anybody else: my devil was a disbeliever He made it Muslim and He blessed me with wives who help me in the way of spreading Islam!” The devil of Adam, peace be upon him, was a disbeliever and his wife Eve (Hadrat Hawwa, may Allahu ta’ala be well pleased with her) was deceived by the oath of the devil in the heaven and she caused the mistake of the Hadrat Adam, peace be upon him.

Gayrat of human beings toward Allahu ta’ala would be not wanting to commit prohibited (Haram) things.

The opposite of jealousy is to give advice (Nasihat). It is a desire in one’s heart about the another person who has received the blessings (Worldly or other worldly) that he should keep those blessings so that he may do good religious or worldly things through them. It is incumbent (Wajib) for all Muslims to give advice to others. Rasulullah, peace be upon him, said, “The person who is instrumental for another person’s performing good deeds will receive as much reward as the person who performs the goodness,” and “Any Muslim who asks blessings for himself but does not ask same blessings for other Muslims would not be having belief,” and “The basis of religion is to give advice.” The meaning of giving advice for the sake of Allahu ta’ala is to inform others that Allahu ta’ala exists, that there is only one Allah, that He is the only One who possesses attributes of Perfection and Beauty, that He does not possess any deficiency or any kind of attributes which are not worthy of Him, that it is necessary for everyone to worship Him with a pure intention, that everyone should try to earn His favor and consent as much as one can accomplish, that no one should rebel against Him, that everyone should love His friends, that everyone should oppose His adversaries, that everyone should love those who obey His orders, that everyone should not love those who disobey His commandments, that everyone should enumerate His blessings and give thanks for them, that everyone should have compassion toward His creatures and that no one should assert He possesses any of the attributes He does not possess. Giving advice (Nasihat) for the Qur’an is that everyone should believe in the things written in the Qur’an; everyone should carry out the things that are ordered in the Qur’an; no one should try to make translations of the Qur’an according to his understanding; everyone should recite the Qur’an much in the best and truest way and everyone should know and let others know that it is not permissible to touch the Qur’an without ritual cleansing (Wudu). Giving advice for the Prophet Muhammad, peace be upon him, is that, it is necessary for everyone to believe in everything taught by him; it is necessary for everyone to pay respect to him and to his name; it is necessary for everyone to practice and spread his Sunnat; it is necessary for everyone to assimilate his beautiful morals and ethics, and it is a must for everyone to love his progeny and his companions and his followers (Ummat). Giving advice (Nasihat) for the government of a country is that, it is to help those government officials who respect Allahu ta’ala and protect His religion as well as give freedom to people for practicing their religion. It is to advise them about the truth or the correct way and to tell them that they must observe the rights of Muslims. It is not to rebel against them and not to violate the laws. It is praying for them so that they may do service for Islam and humanity. It is to pray behind them and to help them financially or by joining or by prayer (Dua) when they perform a fight (Jihad) against disbelievers. It is to pay the tax and obligatory almsgiving. It is not to attack anyone with guns. It is to guide and steer them to the right path and justice in a soft manner without rebelling against them when they wrong themselves or do injustice. It is not to fawn them and not to be a cause for them to depart from the right and correct ways. It is to tell everyone that it is necessary not to rebel against those who are in charge of the government. It is to tell everyone that it is necessary for everyone to follow the teachings of the religious laws (Fiqh); ilm al-hal books and ethics books written by “Ahl as-sunnat scholars”. Giving advice (Nasihat) for everyone is to tell them that they should perform the things that are useful for this and the next worlds, and that they should avoid doing things harmful to this and the next worlds, and that they should not hurt anybody; should not break heart of anyone and should teach others what they do not know and cover their mistakes when it is necessary. It is to tell them that they should perform the obligatory duties and they should not do the forbidden actions and they should tell these things in a soft manner. It is further necessary to tell them that it is necessary to have compassion toward youngsters and have respect for the elders and treat others the same way you want them to treat you and not to treat others in such a way that you do not want to be treated. Finally, it is to tell them that they should help others financially and physically.

In one hadith, our Prophet, peace be upon him, said, “Those who do not help Muslims and those who do not work for the welfare and comfort of Muslims are not one of them. Those who do not give advice for Allah, Qur’an, Rasulullah, head of the government and for all Muslims are not one of them.”

Jealousy diminishes the reward of worship. In one hadith, Rasulullah, peace be upon him, said, “Beware of being jealous. Let it be known that jealousy will destroy rewards ‘Thawabs’ just like the fire destroys wood.” A jealous person will backbite and gossip the person whom he is jealous of. He will attack his self and property. His rewards (Thawabs) will be taken away from him and given to whom he attacked in order to compensate him, during the day of Judgement. When a jealous person sees the blessings (Nimats) in a person whom he is jealous of, he feels great distress and loses his sleep. Those who do good deeds will receive ten fold rewards. Jealousy destroys nine of them and will leave only one behind. There is no sin other than disbelief (Kufr) that will destroy all rewards of good deeds performed. Committing prohibited actions by believing that they are not grave sins or by not paying attention to Islam or committing prohibited actions and other things that cause disbelief and apostasy (Irtidad) will destroy all the rewards given for for the good deeds performed. In one hadith, our Prophet, peace be upon him, said, “Two serious illnesses of the ancient followers ‘Ummats’ also plagued my followers ‘Ummat’: jealousy and shaving. When I say shaving, I do not mean that they shaved the hair on their heads. I mean that they shaved their religion from the roots and annihilated it all together. I swear to you that anyone who has no belief will never enter Paradise. Unless you love each other, you cannot obtain belief. In order to be able to love each other you should give greetings (Salam) to each other often.”

[This hadith clearly shows the importance of exchanging greetings (Salam) and orders its practice. When two Muslims meet each other, it is Sunnat for one of them to say “Salamun alaikum” and it is obligatory (Fard) for the other one to reply “Wa alaikum salam”. It is not permissible (Jaiz) to greet each other with other phrases that are used by disbelievers or by hand, body or other mimics. When two Muslims see each other from a distance such that they cannot hear each other, it is permissible to repeat above-mentioned phrases for greetings (Salam) as well as to greet each other by raising their right hand up to their eyebrows. When exchanging greetings with disbelievers, it is permissible to use phrases utilized by them in order to avoid instigation (Fitna). Raising instigation is forbidden (Haram). Not raising instigation by following the directions given above with respect to exchanging greetings with disbelievers is very rewarding (Thawab).]

It has been communicated, “A Muslim possesses goodness but when he becomes jealous all the goodness departs from him.” In another hadith, Rasulullah, peace be upon him, said, “Those who are jealous, who do ‘Namima’ and ‘Kahanat’ are not one of me.” “Namima” is carrying one’s words to another in order to raise instigation and cause discord among Muslims. “Kahanat” is the sayings of the sooth sayers. [Those who try to predict unknown future events are called sooth sayers (Kahin). We must not believe them.] It is apparent from this hadith that those who are jealous will not receive the intercession (Shafa’at) of Rasulullah, peace be upon him. They will not have rights to ask intercession.

In one hadith, Rasulullah, peace be upon him, said, “Six types of persons will be questioned from six things, will be punished at the gathering place of the Judgment day, and then will be thrown to hell: presidents of the states from oppression ‘Zulm’; Arabic race from the ‘Gayrat’ for their race; leaders of the small villages from conceit ‘Kibr’; businessmen from violation of the trust or deceit; villagers from ignorance; and scholars ‘Alims’ from jealousy.” It is necessary for the businessman to learn the meaning of lying, interest, deceit, and appropriating others’ funds with non valid business practices and to learn how to protect himself from these forbidden acts. Villagers and every Muslim must learn knowledge of “Ahl as-sunnat faith” and knowledge which teaches how to do things that are necessary in the religion (Ilm al-hal knowledge). This hadith informs us that jealousy exists more among men who hold religious positions in society. The book Tafsir al-Kabir teaches the following: “Jealousy is ten parts and nine of them exist in men holding religious posts or men learned in religious knowledge. Worldly difficulties are ten parts and nine of them exist in pious men ‘Salih’. Abasement ‘Zillat’ are ten parts and nine of them exist among Jews. Humility ‘Tawazu’ is ten parts and nine of them exist among Christians. Appetite ‘Shahwat’ is ten parts and nine of them exist in women and one part exists in men. Knowledge ‘Ilm’ is ten parts and one part is in Iraq. Belief is ten parts and nine of them is in Yaman. Wisdom ‘Aql’ is ten parts and nine of them are in men. Blessings ‘Barakat’ of the world is in ten parts and nine of them is in Damascus ‘Sham’.” Fahraddin al-Razi in his Tafsir al-Kabir wrote of what was happening in his time. Before Rasulullah, peace be upon him, was born, Jews, before going to war would pray, “Oh! Our Lord!, For the sake of that honorable Prophet that you have promised to send and whom you love very much.” Their prayers would be accepted and Allahu ta’ala would help them. When Rasulullah, peace be upon him, started to invite people to become Muslims, they understood that he was the promised Prophet but because of their jealousy they denied him. Their jealousy lead them and all their progeny to endless disasters, calamities and punishments.

Allahu ta’ala ordered us to protect ourselves from the wickedness (Sharr) of the devil as well as wickedness of a jealous person.

In one hadith, Rasulullah, peace be upon him, said, “Ask for your necessities or needs from the rich (Ahl al-nimat) in a secret manner because others will be jealous of those who possess blessings (Nimats).” When others realize that your necessities or needs are being taken care of, you will be exposing yourself to their jealousy. A person who has a secret has an option, he may hide it or reveal it. Most of the time, a person who reveals his secret will live to regret it. A person has control over his sayings until they come out of his mouth. He has the option either tell or don’t tell but once the words come out of his mouth he is a slave of his words and will regret it by saying that he should have never said that. Those who possess much wealth usually will not keep a secret. There is a famous saying which states “Keep your ‘Zahab’, ‘Zihab’ and ‘Madhhab’ secret.” [Here “Zahab” means gold, “Zihab” means belief and “Madhhab” means the way one goes about running his affairs.]

Being jealous will not change the decree of Allahu ta’ala. A jealous person worries and tires himself needlessly and the sins he will accumulate will be an additional loss. Hadrat Muawiya, may Allahu ta’ala be well pleased with him, advised his son, “Beware of jealousy very much! The damage which will be caused by being jealous will show on you faster and much more than on your enemy.” Sufyan al-Sawri, may Allahu ta’ala be pleased with him, said that those who are not jealous will have a clear mind. No jealous person ever achieved his desires nor earned the respect of others. Being jealous negatively effects his nervous system and shortens his life span. Asma’i, may Allahu ta’ala be pleased with him, says: he met a villager who was 120 years old and asked him the secret of his long life. The villager said he was never jealous of anyone! Abullays al-Samarkandi, may Allahu ta’ala be pleased with him, said, “Prayer ‘Dua’ of three types of persons will not be accepted: those who eat from forbidden ‘Haram’; those who backbite, and those who are jealous.”

The person who is being the subject of jealousy will never see any loss from it in both worlds. He may even gain some benefits. The jealous person will spend his life in misery. When he sees that the person whom he is jealous of does not lose those blessings (Nimats) and moreover that wealth starts to increase, he will have a nervous breakdown. A jealous person, in order to get rid of his jealousy, should send presents, give advice (Nasihat) and praise the person whom he is jealous of. He should show humility toward him and should pray for him so that his blessings would increase.

Hatred is the 16th malady of the heart. “Hiqd” is to hate another person, to bear animosity, and have grudge in one’s heart toward him. Having this type of animosity toward a person who gives advice to himself is forbidden (Haram). One should obey his advice (Nasihat) instead of hating him. Since the advisor carries out the order of Allahu ta’ala, he should be loved and respected. Having hatred toward tyrants and oppressors is not forbidden.

Upon the death of a person who has lent money to another, the person who owes the money must pay his debt to surviving beneficiaries of the deceased. If the debt is not paid, they will make him pay in the next world (Akhirat). It is better to forgive an oppressor (Zalim). Face of Rasulullah, peace be upon him, was injured and one of his blessed teeth was broken during the war at “Uhud” mountain. The companions observing his state became very upset and asked Rasulullah, peace be upon him, to pray for the punishment of this people. He replied, “I was not sent to ask for curses ‘Lanat’. I was sent to ask and pray for useful and beneficial things as well as pity and compassion for every creature.” Then he continued, “Oh my Lord! Give these people the sense of finding the right path ‘Hidayat’. They cannot recognize the truth and they do not know.” He forgave his enemies and did not ask punishment to be sent upon them.

In one hadith, Rasulullah, peace be upon him, said, “Giving property away for charity ‘Sadaqa’ will not decrease the property. Allah will promote forgivers to the ranks of the honorable ‘Aziz’. Those who forgive for the sake of Allah will be exalted by Him.” Gulabadi, may Allahu ta’ala be pleased with him, says that the almsgiving mentioned in this hadith refers to obligatory almsgiving (Zakat). Humble persons will earn more rewards for their worships and good deeds and their sin will be forgiven quicker. The desires of the animal soul are embedded into the creation of human beings. They love property and money. Thus, self-assertion (Ghadab), revenge and conceit (Kibr) start to assert themselves. This hadith shows cures for these vices by illustrating almsgiving and obligatory almsgiving. By ordering forgiveness, it cleanses the negative effects due to feeling anger and revenge. The forgiveness mentioned in this hadith is stated as a certainty (Mutlaq) criteria or in other words it has been ordered with no additional condition attached to it. Therefore, meaning of the certainty command cannot be narrowed down or limited by any condition. They are general in nature. For that reason their meaning cannot be channeled into a few conditions. Forgiving is better even if it is not possible to receive one’s compensation. Forgiving is also better even if it is in one’s power to obtain compensation for damage suffered. Forgiving while one has the power to receive compensation forcibly is very hard thing to do for the ego (Nafs). Forgiving the oppressor is the highest degree of mildness (Hilm), forbearance, compassion, and bravery. Giving presents to a person, who has never done you a favor, is the highest level of favor (Ihsan). Doing a favor to a person who has done evil to you is the highest degree of humanity. These attributes convert an enemy into a friend. Jesus (Isa), peace be upon him, said, “I had said earlier that anyone who breaks someone’s teeth should be retaliated by the same and anyone who cut someone’s nose or ear should be retaliated the same way. But now I am telling you that firstly, do not respond to an evil doer with evil and secondly, if anyone hits you on the right cheek, turn the left cheek.” Shaikh Ibn-ul Arabi, may Allahu ta’ala be pleased with him [Muhyiddin ibni Arabi passed away in 638 Hijri, 1240 A.D. at Sham (Damascus).], said, “Responding to those who have done evil against you with goodness comes to mean that you are giving thanks ‘Shukran’ for the blessings bestowed upon you. Treating those who have treated you with goodness with ill behavior comes to mean, not giving thanks for the blessings bestowed upon you.” Receiving one’s due right but no more then the due right from a person who took away something from one would be retaliation (Intisar). Forgiveness is the highest degree of justice (Adalat) and retaliation is the lower degree of justice. The highest degree a pious person (Salih) can rise is the degree of Justice. Forgiving an oppressor or tyrant may give an impression of weakness (Ajz) to them and might bring increased oppression. Practicing retaliation against tyrants and oppressors always decreases amounts of oppression or stops it all together. Thus, in such instances retaliating instead of forgiving would be better and more rewarding. Receiving more than what is due while one is getting even is injustice (Jawr). It has been reported that those who do injustice will be punished. A person who forgives an oppressor will obtain the love of Allahu ta’ala. Receiving back what is due from an oppressor for getting even with him would be justice. Justice should be practiced toward disbelievers. But, forgiving is a better habit while one has power to retaliate. When Rasulullah, peace be upon him, witnessed someone cursing to an oppressor, he told him, “You have practised retaliation (Intisar).” If he had forgiven him, it would have been better. In one hadith, which is quoted at the end of the first fascicle of the book Barika Rasulullah, peace be upon him, said, “One who has three things will enter Paradise from any door he may wish: one who pays back others’ rights which he has violated before; one who recites eleven times the chapter of ‘Ikhlas’ of the Qur’an after every ‘salat’ prayer; and one who forgives his murderer before he dies.” {The name of Zulkarnayn was mentioned in the Qur’an. He was either a prophet or a saint.} Those scholars who said that Zulkarnayn was not one of the prophets said that he was given four of the virtues that exist in prophets. These four virtues are, he would forgive while he has the power of receiving compensation forcefully, he would do whatever he promised, he would always tell the truth, and he would not prepare his sustenance (Rizq) from the previous day. The reward (Thawab) one would receive for forgiving would be proportional to the amount of injustice one has suffered.

Eleven evils come out of hatred (Hiqd): jealousy; rejoicing at another misfortune (Shamatat); separation (Hijr); viewing with contempt, looking down (Istisgar); lie; backbiting; exposing others’ secrets; making fun of someone; giving undue difficulty to others; not paying back what is due to the right owners; and being an obstacle for receiving forgiveness.

Anyone who has hatred (Hiqd) will be caught in the following sins: slandering; lying; being a false witness for someone; backbiting; exposing others’ secrets; making fun of others; hurting others without any reason; violating others’ rights; and not visiting others. The following hadith shows that Islam does not permit practicing black magic, “It is hoped that all the sin of those who do not possess the following three things would be forgiven: dying before catching the disease of disbelief (Shirk); not practicing black magic; and not having hatred (Hiqd) toward brothers in Islam.”

Making “Sihr” means practicing black magic (Afsun) and it is forbidden (Haram) in Islam. A person who makes black magic (Sihr) is called “Jadu” in the Persian. If a person who practices black magic (Sihr) believes that he can do anything through black magic, he will become a disbeliever. A person who denies the existence and effects of the black magic will also become a disbeliever. We should believe that black magic, just like other medicine, is effective only if Allahu ta’ala decrees it. Even though it is not disbelief to believe that whatever one may wish Allahu ta’ala would create it, believing as such would be a grave sin. The cure for the black magic is written in length in the Turkish book Se’adet-i Ebediyye.

In one hadith, Rasulullah, peace be upon him, said, “Allahu ta’ala, on the fifteenth day of the holy month ‘Shaban’, pities all of His creatures. However, He does not forgive disbelievers ‘Mushriks’ and ‘mushahin’.” “Mushahin” means a person who follows “bidat” things (Ahl al-Bid’a) and a person who does not follow any school of thought (la-madhhabiyya).

[Those who do not belong to “Ahl as-sunnat wal Jamaat school of thought (madhhab)” are called followers of the wrong path (Ahl al-bidat). Anyone who does not follow one of the four schools of thought (Madhhabs) has already departed from Ahl as-sunnat group. Those who departed from the “Ahl as-sunnat” group either become disbelievers or followers of the wrong path (Ahl al-bidat). There are various kinds of disbelievers. The worst among them is the “Mushrik”. “Mushrik” means those who do not believe in Allahu ta’ala and the day of Judgment. Atheists, freemasons and communists are all “Mushriks”. Followers of the wrong path (Ahl al-bidat) are not disbelievers. But, Islamic scholars informed us that those “Ahl al-Bidat” who go too far in their deviated beliefs, i.e., those who deny the matters that are clearly communicated in the Qur’an and hadiths become disbelievers. The word “Mushrik” is utilized instead of the word “disbeliever” in Qur’an and hadiths. For example, when Allahu ta’ala says in the Qur’an that He will not forgive “Mushrik” this comes to mean that He will not forgive any and every kind of disbeliever. If those persons who deviated from the right path do not go too far in their deviated beliefs, they are still Muslims and they are “Ahl al-qibla”. But, their harm toward Islam is greater than the harm of the disbelievers. Those holders of religious posts who do not follow any one of the four schools of thought (Madhhab), or the followers of Mawdudi and Sayyid Qutb as well as those who call themselves “Salafiyya” but in essence follow the teachings of Ibn al-Taymiyya are in the category of “Ahl al-Bidat” mentioned above. One of the famous Indian scholars, namely, mufti Mahmud bin Abdulgayyur Pishawuri, may Allahu ta’ala be pleased with him, in his book Hujjat-ul-Islam published in 11264 Hijri [1848 A. D]. by quoting from the article written in Persian “Tuhfat-ul-arab-i wal-ajam” says the following: [It is necessary (Wajib) for Muslims to follow one of the “Mujtahid” imams because the “Nahl” chapter, 43rd and “Anbiya” chapter, 7th verse of the Qur’an says, “Ask scholars and learn from them!” and the “Tawba” chapter, 100th verse says, “Allahu ta’ala is content with the first ‘Muhajir’ and ‘Ansar’ and those who follow them.” These verses order us to follow (Taqlid) them. When Muaz bin Jabal, may Allahu ta’ala be well pleased with him, was appointed to become the governor of Yaman, Rasulullah, peace be upon him, asked him how he will manage the affairs of the people. He answered by saying that he will make “Judgement” (Ijtihad) and decide according to his understanding when he cannot find a solution in the Qur’an and in the hadiths. Rasulullah, peace be upon him, liked his answer very much and thanked Allahu ta’ala much. Jalaluddin-i Suyuti, may Allahu ta’ala be pleased with him, in his book Jazil-ul-mawahib informs that Ahmad Shihabuddin Karafi, may Allahu ta’ala be pleased with him, who was one of the “Maliki” scholars, who lived in Egypt [he passed away at 684 Hijri or 1285 A. D.] said, “There is unanimity (Ijma’) of scholars about a new Muslim, i.e., he must follow (Taqlid) one of the scholars of his choice.” It is permissible (Jaiz) for average Muslims to repeat the judgment passed to them by an “Imam” of hadith about the correctness of a hadith, e.g., they may say, “Such and such hadith is correct ‘Sahih’.” Similarly, it is permissible (Jaiz) to repeat a judgment passed to them by the doctors of religious law (Fiqh Imams) about the correctness of a problem of “Fiqh” (Masala), e.g., they may say, “such and such a problem ‘Masala’ is correct ‘Sahih’ or alternatively doing such and such deeds this way or that way is correct ‘Sahih’.” Meaning of the “Nisa” chapter, 58th verse of the Qur’an is the following, “When you disagree on some religious matter, look for an answer in the Qur’an and Sunnat of Muhammad, peace be upon him.” This commandment is directed to the “mujtahid” scholars. Ibn al-Hazm stated the following, “It is not permissible ‘Halal’ to follow or imitate anyone whether it be dead or alive. Every individual has to make his own ‘Ijtihad’! . His statement is not a valid statement because he is not an “Ahl as-sunnat scholar”. [It is written at the end of our book Ashadd-ul-Jihad that Ibn al-Hazm is a deviated and “la-madhhabiyya” person.] It is necessary (Wajib) for a person who gives religious judgements (Mufti) to be a “Mujtahid”. It is forbidden (Haram) for a “Mufti” who is not a “Mutlaq Mujtahid” to give judgment (Fatwa). But it is permissible (Jaiz) for him to convey the earlier judgments (Fatwa). It is also not permissible (Jaiz) to ask a new judgement (Fatwa) from a “Mufti” who is not a “Mutlaq Mujtahid”. The following is written in the chapter of fasting of the book Kifaya : It is not permissible (Jaiz) for a person who is not “Mujtahid” to practice according to a hadith he has heard. Because, that hadith might be one of those hadiths which needs interpretation or one of the hadiths that was canceled. But, Judgement (Fatwa) is not like that. {In other words, judgement is something concrete. There is no doubt about it and that everyone should follow the fatwa.} This subject is also written in this manner in the book Takrir . The translation from the article “Tuhfat-ul-arab-i wal-ajam” is ended here.]

One of the causes of hatred is anger (Ghadab). When a person gets angry but is not able to take revenge, his anger transforms itself into hatred. Anger is caused by increase in the movement of the blood [because of an increase in blood pressure]. It is a good deed to have anger for the sake of Allahu ta’ala. This occurs because of one’s religious Gayrat.

Rejoicing at anothers misfortune is “Shamatat”. In one hadith, Rasulullah, peace be upon him, said, “Do not have ‘Shamatat’ for another religious brother! If you have ‘Shamatat’ then Allahu ta’ala will take the disaster from him and give it to you.” It would not be “Shamatat” if one feels happiness upon hearing the death of an oppressor because one would be saved from his evil. Being happy upon hearing the disasters and troubles other than death one’s enemy is suffering will be “Shamatat”. It will even be worse if one believes that he is the cause of the disasters and troubles, e.g., by supposing his prayer (Dua) was accepted and that is why his enemy is suffering. Such belief would cause him to catch the vice of self love (Ujb). One should think the suffering of his enemy might be deception (“Makr” or “Istidraj”) for himself. Therefore, one should pray for the removal of those troubles. In one hadith, Rasulullah, peace be upon him, said, “A Mumin’s good prayer ‘Dua’ on behalf of another Mumin brother will be accepted. An angel will say, ‘May Allahu ta’ala give the same goodness to you also!’ And then they will say, Amin! Prayer ‘Dua’ of an angel will not be rejected.” If the enemy is a tyrant (Zalim) and the disasters and troubles he suffers will prevent him from oppressing others, then being happy about his suffering over those troubles would not be “Shamatat” and would not be a sin but instead it would be a religious Gayrat. Religious Gayrat is an indication of strength of one’s belief. It is good to have Gayrat for Allahu ta’ala. It is not so good if it is due to one’s animal desires. In reality, being happy upon hearing of the suffering of the tyrant is not a good thing but since it prevents him from oppressing others, it became permissible.

“Hijr” means to depart from being a friend and become cross, angry with. In one hadith, Rasulullah, said, “It would not be permissible (Halal) for a believer (Mumin) to become cross with another believer (Mumin) for more than three days. After theree days it is necessary (Wajib) for him to go and give greetings (Salam) to him. If he returns his greetings they will share the reward (Thawab), otherwise the sin will be written to him.” It is neither proper nor permissible (Jaiz) for a man or woman to become angry or offended with another believer (Mumin) to such a degree to cut the relationship and not to talk because of worldly affairs. Non-Muslims (Zimmis), e.g., Christians and Jews who live as citizens of a Muslim state are to be treated like Muslims with respect to “Muamalat”. Activities other than religious worships and marriage are called “Muamalat”.

[It is not permissible (Jaiz) to become offended with non-Muslim citizens of an Islamic state for worldly affairs. Treating them nicely with a smiling face and not hurting their feelings or not violating their rights is necessary in order to win their hearts. Whether it be within the borders of an Islamic state or whether it be outside the borders of the Islamic state (Dar-ul-harb) or wherever it may be, and whether it be a Muslim or nonbeliever or whoever it may be, there is never any permission in any way to violate the right, property, safety or honor of any human being. A nonbeliever who lives within the Islamic state or disbeliever tourists who are visiting the Islamic state or disbeliever businessmen who are within the borders of the Islamic state for business purposes enjoy the rights of a Muslim citizen of the Islamic state with respect to the laws which govern every aspect of daily life other than the religious worships that Muslims are obligated to perform. They are free to perform their religious duties or prayers. Islam grants these rights and freedom to these people. A Muslim should obey the orders of Allahu ta’ala and should not commit any sin. He should not disobey the laws that govern the country. He should not commit any crime. He should not cause instigation. He should do goodness to everyone everywhere whether it be Muslims or disbelievers. Furthermore, a Muslim should observe the rights of others and should never oppress anyone. He should demonstrate the beautiful Islamic morals and honor to everyone and everywhere and therefore should cause members of other nations to respect and admire the religion of Islam.]

It is better to go to a person whom one is crossed with before the three-day limit set by the religion ans make up with him. The three-day limit was set in order not to raise any difficulty. Sin starts after the three-day limit and continues to grow as days pass by. Growth of the sin continues until the make up. In one hadith, Rasulullah, peace be upon him, said, “Go to a person who has offended you and make up! Forgive the person who oppressed you. Make goodness to a person who treated you badly!” There will be ten rewards (Thawab) for a person who says “Assalamu alaikum” and twenty rewards for one who says “Assalamu alaikum wa rahmatullah” and thirty rewards for one who says “Assalamu alaikum wa rahmatullah wa barakatuh”. There will also be equal amounts of rewards for those who return the greetings in the same manner, i.e., ten rewards for one who says “Wa alaikum salam”, twenty rewards for one who replies “Wa alaikum salam wa rahmatullah” and thirty rewards for the one who returns the greetings (Salam) by saying “Wa alaikum salam wa rahmatullah wa barakatuh”. The person who does not make up within the three-day limit will be punished in hell if he does not receive forgiveness or intercession (Shafa’at). It is permissible (Jaiz, or even mustahab) to perform “Hijr” to a sinning person for the purpose of giving him a lesson, i.e., not speaking to him would be “hijr.” This type of application of “Hijr” to the sinner would be considered as isolating him for the sake of Allahu ta’ala or being offended to him for the sake of Allahu ta’ala. In one hadith, Rasulullah, peace be upon him, said, “The best and most valuable of all good deeds or worships is ‘Hubb-i fillah’ and ‘Bugd-i fillah’.” “Hubb-i fillah” means loving for the sake of Allahu ta’ala and “Bugd-i fillah” means not loving and staying away for the sake of Allahu ta’ala. Allahu ta’ala asked Moses (Musa), peace be upon him: what did you do for Me? He answered by saying that he performed “salats” and fasted and gave alms and made remembrance (Dhikr), i.e., mentioned His name often. Allahu ta’ala told him: the “salats” you prayed are a proof (Burhan) for you, i.e., they will protect you from doing evil deeds; the fast you performed is a shield for you, i.e., it will protect you from the hell fire; the alms (Zakat) you gave will give you shade during the Judgement day; and the remembrance (Dhikr) you made will give you light during the day of reckoning at the gathering place. Oh! Moses, what did you do for Me? Allahu ta’ala asked again. This time Moses, peace be upon him, begged Allahu ta’ala that He might reveal the nature of the deeds which He considered for Him. Allahu ta’ala said, Oh! Moses did you love my friends and stay away from my enemies? Moses, peace be upon him, understood that the best of all good deeds and worships was loving for the sake of Allahu ta’ala (Hubb-i fillah) and keeping away for the sake of Allahu ta’ala (Bugd-i fillah). It is permissible to apply “Hijr” for an extended period of time to a person who commits sin. It is very well known among the Muslims that the famous Imam Ahmad ibn-i Hanbal, may Allahu ta’ala be pleased with him, stayed away from the sons of his uncle because they accepted a gift while knowing that the gift was coming from forbidden (Haram) means. Also, Rasulullah, peace be upon him, applied “Hijr” to three persons and to their wives because they did not participate at the Tabuk war.

“Jubn” means being cowardly. The necessary amount of anger (Ghadab) or treating harshly is called bravery (Shajaat). The anger which is less than the necessary amount is called cowardice (Jubn). Cowardice is a vice. Imam-i Muhammad bin Idris Shafi’i, may Allahu ta’ala be pleased with him, says, “The person who acts cowardly in a situation which demands bravery resembles a donkey. A person who is given a punishment by the Judge will look like the devil if he does not accept the punishment”. A coward would not be able to stand up for his wife or for his or her relatives when the situation requires it. He would not be able to protect them and thus will suffer oppression (Zulm) and being looked down by others (Zillat) or degradation. He would not say anything when he sees a prohibited act (Haram) being committed and he would also be greedy toward other people’s money or property. He would not be able to hold a steady job nor would he appreciate the importance of a duty that is assigned to him. Allahu ta’ala in the chapter of “Tawba” of the Qur’an praises bravery (Shajaat) and in the chapter of “Nur” of the Qur’an orders us not to pity while punishing adulterers.

In one hadith, Rasulullah, peace be upon him, said, “If my darling daughter Fatima steals others’ property, I will cut her hand.” Allahu ta’ala in the chapter of “Fath” of the Qur’an praises the companions of the Prophet, peace be upon him, by saying, “They get angery ‘Ghadab’ toward disbelievers.” He praises them because they get angry toward disbelievers and treat them harshly in the war. The meaning of 73th verse of the chapter of “Tawba” of the Qur’an is, “Be hard and rough toward disbelievers!” It means we should not be cowardly when the disbelievers attack. In one hadith, Rasulullah, peace be upon him, said, “The best of my community (ummat) is the one who is strong like iron.” It is necessary to be stern and rough toward those who attack Islam or hold animosity toward Muslims. It is not permissible (Jaiz) to act cowardly toward these people. Escaping due to being scared would not change the Decree of Allahu ta’ala. When Allahu ta’ala’s Decree about one’s time of death arrives, the angel of death (Azrail) will find that person wherever that person may be. It is not permissible to put one’s self into danger. It is a sin to stay in a dangerous place alone or to walk in a dangerous road alone.

Excessive anger or harshness which reaches dangerous levels is called wrath (Tahawwur). Anyone who possesses wrath demonstrates attributes of harshness, anger and roughness. Opposite of wrath is softness (Hilm). A soft natured person will not become angry and excited when he comes across a situation which causes anger (Ghadab). A cowardly person only harms himself. Conversely, an angry person harms himself as well as others. Wrath may even lead one into disbelief. In one hadith, Rasulullah, peace be upon him, said, “Anger (Ghadab) blemishes one’s belief.” Rasulullah, peace be upon him, was never seen getting angry for worldly affairs. He would only get angry for the sake of Allahu ta’ala. An angry person should think ahead that his opponent may also react to his anger and do something in response. Anger causes a person’s heart to become unstable and this instability reflects on his face as an ugly appearance.

Overcoming or controlling anger is called “Kazm”. Performing “Kazm” is a very good and beneficial act and causes one to earn many rewards (Thawabs). Whoever overcomes wrath or anger will be rewarded with Paradise. Allahu ta’ala loves a person very much if he controls his anger for the sake of Allahu ta’ala and forgives his opponent and does not retaliate. The following hadiths inform us of this type of person, “If one overcomes his anger for the sake of Allahu ta’ala, Allahu ta’ala will also remove His punishment (Azab) from him,” or “Allahu ta’ala will love, protect and provide mercy to a Muslim who possesses three qualities: one who gives thanks for given blessings; one who forgives an oppressor; one who overcomes his anger ‘Ghadab’.” Giving thanks for a given blessing is to use the blessing according to the guidelines set by Islam. In the following hadiths Rasulullah, peace be upon him, said, “If a person who becomes very angry behaves softly while he has the power to do anything he wishes to, Allahu ta’ala will fill his heart with belief and a feeling of being protected” and “Anyone who hides or overcomes his anger will be treated equally by Allahu ta’ala, i.e., Allahu ta’ala will hide his shameful deeds and mistakes.” Imam al-Ghazali, may Allahu ta’ala be pleased with him, said, “Having softness ‘Hilm’ is more precious than overcoming anger ‘Ghadab’.” One hadith points out the value of softness (Hilm), “Oh my Allah! Give me knowledge ‘Ilm’, decorate me with softness ‘Hilm’, bless me with piety ‘Taqwa’, and make me beautiful through wellness ‘Afiyat’.” Someone cursed at Abdullah ibni Abbas, may Allahu ta’ala be well pleased with him, and he replied by asking that person if he could be of any help for solving any of his troubles or needs. That person became ashamed and put his head down and apologized. Another person cursed at Zaynal Abidin Ali, may Allahu ta’ala be well pleased with him, who is the son of Hadrat Huseyn, may Allahu ta’ala be well pleased with him. He took his dress off and gave it to him as present. Jesus (Isa), peace be upon him, was passing by the Jews. They started to call him all kinds of dirty names. He talked back to them softly. They asked him the reason of treating them softly while they were treating him in such an evil manner. He replied, “One will give others whatever one possesses.” The general rule is that a person who does not bother anyone will feel comfortable and be merry and everyone will praise him.

A hadith states, “Anger (Ghadab) occurs due to the evil suggestions (Waswasa) of the devil. The devil was created from fire. Fire is extinguished with water. Take ablution (Wudu) for overcoming anger!” For this reason, an angry person should read “A’uzu basmala” and two “Kul a’uzu” {the last two chapters of the Qur’an which starts with the word “Kul a’uzu”.} An angry person’s intellect (Aql) will stop functioning and he will depart from the limits set by Islam. An angry person should sit down if he is standing up. A hadith stated, “Whoever is overtaken by anger (Ghadab) should sit down if he is standing up. If anger continues, he should lay down on one of his sides!” It is easy for a standing person to react for quick revenge. Sitting down lessens his anger. Laying down lessens his anger further. Anger is the result of conceit (Kibr). Laying down decreases conceit. It is ordered by hadith that an angry person should read the following prayer, “Allahummagfir li-zanbi wa azhib gayza qalbi wa ajirni minasshaytan”. The meaning of this prayer (Dua) is the following, “Oh my Allah! Forgive my sin. Save me from the anger in my heart and the evil suggestions of the devil.” If a person cannot treat the person who caused the anger (Ghadab) softly, he should depart from him and he should not see him any longer.

One should not get angry with others for worldly or other worldly affairs. The hadith ash-sharif titled, “La tagdab” forbids getting angry. When one gets angry all of his nerves becomes unstable and some parts of his body become sick. Doctors cannot find cure for that disease. The only cure for that disease is the above mentioned hadith “La tagdab”. An angry person hurts people around him with his words and behavior. They also catch the disease of being nervous. No peace and harmony will be found in that home. It may even result in seperation or murder. If there is no one who gets angry in a home, there is happiness, comfort, peace and cheers there. If there is a person who gets angry, there won’t be any comfort, peace and cheers there. There could always be some sort of disagreement or even enimosity between the husband and wife or between the son and his mother. It would be understood from these that complying with the rules of Islamic Shari’at would bring happiness, comfort, and cheers. Even the disbelievers who follow the rules of the Shari’at will attain happiness in this world.

Ignorant and stupid people refer to anger (Ghadab) and wrath (Tahawwur) as bravery (Shajaat), honor, manliness, and patriotism. They embellish and beautify the vice anger (Ghadab) with these beautiful words. They tell others that having anger is a good thing and in order to support this view they relate stories about how great personalities got angry. Their actions reflect their ignorance and prove that their brains do not function properly. For this reason a sick person gets mad faster than a healthy person, women get angry quicker than men and elder persons get angry faster than the young ones. Those who are younger than thirty years of age are called young, those who are between thirty and fifty are called mature men and those over fifty are called old men (Shaikh) and those who are beyond seventy years are called very old men (Pir-i fani).

Not listening to the harsh and tough talk of a person who speaks based on his own interpretation instead of just repeating what Islam said or what the books of the previous Islamic scholars said on that matter will cause him to get angry. The treatment of this type of disease is to tell the truth in a soft and slow manner. Hadrat Hasan and Hadrat Huseyn, may Allahu ta’ala be well pleased with them, the grandsons of Rasulullah, peace be upon him, were traveling in the desert. They came across an old man who was taking ablution (Wudu). The old man was not observing all the necessary conditions of the ablution. They were ashamed to tell the old man that his ablution would not be acceptable. They approached him and told him that they were disputing with each other as to who is taking the better ablution and asked the old man to be the judge. Each one took ablution by observing all necessary conditions. The old man followed their actions closely and at the end told them, Oh my sons! I just learned how to take ablution from you. Prophet Abraham (Ibrahim), peace be upon him, gave a banquet to two hundred fire worshipers (Majusi). They in turn asked Abraham, peace be upon him, what they could do for him. Abraham, peace be upon him, asked them to make prostration (Sajda) to his Lord. They discussed his desire among themselves and said that he was well known for his generosity therefore they decided not to offend him. They said that making a prostration for his Lord would not change anything and they said, after the prostration, they will still go and worship their own gods. While they were making the prostration (Sajda), Abraham, peace be upon him, prayed to his Lord by saying, “Oh my Lord! I can only do this much. It is in your power to bestow happiness on them and to show them the right path. Please, honor them by making them Muslims!” His prayer was accepted and all of them became Muslims. It is necessary to counsel a person who is getting ready to commit a forbidden act when he is alone. When one is observed committing a forbidden act, he will be warned immediately in a soft manner. Advising everybody in private beforehand will be more effective.

Perceiving a person’s words in a wrong sense will cause him to get angry. At such times, one should speak less and clearly and should not use words which can be interpreted in many ways. Expressing one’s self with parables (words with hidden meanings) causes stress to the listener and hurts his feeling. Three conditions should be observed while communicating the right word (Amr al-maruf). One should form his intention for communicating the order of Allahu ta’ala; one should know the proof or source of information one is communicating and one should be patient with the troubles that may rise due performing the “Amr al-maruf.” One should speak softly and should not speak in a harsh manner. Those who speak harshly and argue would cause instigation (Fitna). Hadrat Umar and Hadrat Abdullah Ibn al-Masud, may Allahu ta’ala be well pleased with them, were walking around the streets of Madina during his rule (Hilafat.) They heard voice of a singing woman while passing in front of a house. Hadrat Umar, may Allahu ta’ala be well pleased with him, looked inside of the house from the keyhole. He observed an old man with a glass of wine in front of him and a singing woman. He immediately entered the house from the window. The old man cried out, Oh Amr al-Muminun! Would you please listen to me for a second for the sake of Allahu ta’ala. Hadrat Umar, may Allahu ta’ala be well pleased with him, said, Okay. Go ahead and speak! The old man said, I committed one wrong but you have already violated three laws of Allahu ta’ala. Hadrat Umar, may Allahu ta’ala be well pleased with him, inquired of the three. The old man said, Allahu ta’ala orders that we should not look inside of others’ houses. You looked inside the house from the keyhole. Allahu ta’ala says not to enter others’ houses without their permission. You entered without permission. Finally, Allahu ta’ala orders us to enter the houses from the front door with greetings. You entered from the window and did not give any greeting. Hadrat Umar, may Allahu ta’ala be pleased with him, replied with justice and in fairness and said, “What you have said are all correct!” Asked his forgiveness and walked out of the house crying.

We should maintain good opinions about advice givers and all Muslims in general. We should interpret their words and advice in a good manner. Believing in the goodness and piousness of the Muslim would be an act which brings rewards. Not believing a Muslim’s word by thinking that he is no good reflects the poor morals of that person, i.e., the one who doesn’t believe. One should try to understand what is said and if he is not able to understand it then he should inquire about it. One should not have evil thoughts (Su-i zan) about the speaker. Among the evil suggestions brought into the heart by the devil, having evil opinions (Su-i zan) about others is the one where the devil is most successful. Having evil opinion (Su-i zan) is forbidden (Haram). If one is not able to interpret someone’s words in a good manner, one should consider the possibility that it may be due to a mistake or forgetfulness.

When a poor person requests something from a rich person and his request is denied, that may cause anger (Ghadab) in both of them.

Asking or saying something to a person who is busy or thinking or is anxious or distressed may cause anger in him. A crying baby or the noise of children or animals may also cause anger in some persons. Having such an anger is very ugly. It has been observed that certain types of people had anger upon the movements of inanimate things. For example, a person of this type, while trying to cut a piece of wood, tries to chop the wood with an ax but the wood either slips or does not split and the man gets angry and starts to swear or destroy or burn the thing. This type of anger is worse than the previous case. It has also been observed that there are certain kinds of people who get mad at their own doings and hit themselves or swear at themselves. If a person gets mad at himself because of not being able to attend his worships then this would be a valuable act and religious Gayrat and he would earn rewards (Thawabs) for it. Having anger toward the leaders of the government or toward Rasulullah, peace be upon him, or toward Allahu ta’ala because of their orders or commandments is the worst kind of anger. This type of anger causes disbelief. The hadith, “Anger (Ghadab) blemishes one’s belief” shows that having anger toward Rasulullah or Allahu ta’ala causes disbelief.

Getting angry upon seeing another one committing a prohibited action is a very good deed and shows one’s religious Gayrat. But, one should not step out of the boundaries of Islam or wisdom (Aql) when one gets angry. Calling that person by dirty names, e.g., kafir, munafiq and names like that, is prohibited (Haram). That kind of name calling necessitates punishment of that name caller. Even though it was permitted to say words like “ignorant” or “stupid”, advising him in a soft manner would be better because in one hadith, Rasulullah, peace be upon him, said, “Allah always loves the one who speaks in a soft manner.” It is incumbent upon the members of the government or the law enforcers to forcefully stop a person who commits prohibited actions and who violetes the laws of the land. But beating him more than necessary or torturing would be oppression (Zulm) and sinning. In the absence of law officers or members of the government, one may stop the man if one is powerful enough to cope with him. Sentencing with death or destructing his house could only be accomplished by the government and by the decision of the judge. Giving unduly heavy punishment would be tyranny. Torturing by those who are authorized by the government to do Amr al-maruf and Nahy-i anil munkar is forbidden {For explanation of Amr al-maruf see the keywords of chapter 12}.

The opposite of anger (Ghadab) is softness (Hilm). Softness is better than being able to overcome one’s anger. The meaning of softness is not to get angry at all. It is a sign of being very wise or having much intellect (Aql). In the following hadiths Rasulullah, peace be upon him, said, “Allahu ta’ala loves those who act in softness in response to an incident which causes anger ‘Ghadab’,” and “Allahu ta’ala loves persons who possess softness ‘Hilm’, shame ‘Haya’ and ‘Iffat’. He does not love those who speak dirty language ‘Fuhush’ and those beggars who solicit in a molesting manner.” “Iffat” means not to have an eye on others’ wealth. “Fuhush” means dirty and ugly things. Rasulullah, peace be upon him, would repeat the following prayer often, “Oh my Lord! Bestow me, knowledge (Ilm), softness (Hilm), piety (Taqwa), and ‘Afiyat’.” “Ilm al-nafi’” is the knowledge of faith, religious jurisprudence (Fiqh), and ethics (Akhlaq). “Afiyat” generally means wellness but, the meaning which is requested in this prayer is to have salvation from the following: having religion and beliefs that are free of corruption; having deeds and worships that are free of disasters; having soul (Nafs) that is free of appetite (Shahwat); having a spiritual heart (Qalb) free from the fancies (Hawa) of the nafs and evil suggestions of the devil; and having a body free of disease. When they inquired from Rasulullah, peace be upon him, as to which one single prayer is the best prayer, he replied, “Ask ‘Afiyat’ from Allahu ta’ala. There is no greater blessing than ‘Afiyat’ after belief.” [One should make much repentance (Istigfar) in order to attain “Afiyat”.] In one hadith, Rasulullah, peace be upon him, said, “Be a person who has knowledge ‘Ilm’ and ‘Sakina!’ Speak softly while learning or teaching! Never brag with your knowledge!” “Sakina” means, having maturity and dignity. In the following hadiths Rasulullah, peace be upon him, said, “The fire of hell would not burn a person who lives according to Islam and who is soft in nature,” and “Being soft brings blessings. Being slack or excessive in performing one’s duties or business causes absent-mindedness or a state of heedlessness ‘Gaflat’,” and “One who do not have softness ‘Rifq’ is not a useful and beneficial person,” and “Softness ‘Rifq’ embellishes or decorates a person and covers his deficiencies.”

In another hadith Rasulullah, peace be upon him, said, “Knowledge is acquired by studying and softness ‘Hilm’ is acquired by striving and working hard to obtain it. Allahu ta’ala will grant success to those who try to do useful and beneficial deeds. And He will also protect those who avoid doing evil deeds.”

One of the things that causes anger is to break one’s promise or word (Gadr). When a person promises something, it is called a promise (Va’d). If the promise is carried out by two persons mutually, it is called “Ahd”. A promise (Va’d) which is strengthened by oath is called “Misak”. When one of those who mutually promised something, e.g., made an agreement (Ahd), breaks the promise or agreement without informing the other party, he would be committing “Gadr”. For example, if the leader of a state of a country perceives or understands that he has to break the peace agreement with a “disbelieving” neighboring country, it is necessary (Wajib) for him to inform them. It is not permissible (Jaiz) to break the peace agreement without informing them first. In one hadith, Rasulullah, peace be upon him, said, “He who makes “Gadr” will pay for it severely during the Judgement day (Qiyamat).” Making “Gadr” is forbidden. Keeping the agreement (Ahd) performed with disbelievers is necessary.

In one hadith, Rasulullah, peace be upon him, said, “An untrustworthy person does not possess belief. A person who breaks his agreement ‘Ahd’ does not possess religion.” This hadith points out that those who break their promises do not have mature belief and those who do not pay attention to these will lose their belief.

The twenty-second malady of the heart is “Hiyanat”. Doing “Hiyanat” causes anger (Ghadab). “Hiyanat” is also forbidden (Haram) and it is a sign of hypocrisy. The opposite of “Hiyanat” is being trustworthy (Amanat). The meaning of “Hiyanat” is the following: One who portrays himself to others as trustworthy and then uses this impression to deceive them. The definition of a believer (Mumin) is such that others can place their trust in him with respect to their properties or lives. “Amanat” and “Hiyanat” may occur with respect to properties as well as with respect to spoken words. In a hadith Rasulullah, peace be upon him, said, “A person who is consulted is trustworthy.” This hadith describes attributes of a person whom others discuss their problems with. For example, this person should speak the truth when he is asked and he should keep secrets of the discussion from others. Those who discuss their matters with him believe him to be a trustworthy person. It is necessary (Wajib) for him to tell the truth. A person may place his property with another whom he trusts. Similarly, one may consult with another whom he is sure will tell him the truth. The 159th verse in the chapter “Al-i Imran” of the Holy Qur’an states, “Consult with others beforehand the things you are planning to do.” Consulting with others is like a fortress which protects one from regret. The person whom one wants to consult should know the state of human beings of his time as well as the state and conditions of the country and the time. This is called knowledge of politics and administration (Ilm al-siyasat). Furthermore, he should be a far sighted and wise person as well as a healthy one. It is a sin for him to say something which he does not know or to say something contrary to his knowledge. If he says these things by mistake, it would not be a sin for him. If one consults with a person who does not possess the above-mentioned attributes and qualities, both parties would be committing sin. Those who give religious judgment (Fatwa) with respect to worldly as well as other worldly matters without having proper credentials would be cursed by the angels. If one orders something while knowing that carrying out that order would be harmful, he would be committing “Hiyanat”.

[It is written in the famous religious book Hadika that Abdullah ibn al-Mas’ud, may Allahu ta’ala be well pleased with him, said, “The first thing you will lose from your religion would be being trustworthy ‘Amanat’. The last thing you will lose would be the ‘salat’ prayer. There will be some people who will be praying ‘salats’ while indeed they would not even have any religion.” In one hadith, Rasulullah, peace be upon him, said, “Anyone who kills his friend is not one of my followers ‘Ummat’. This is true even if the dead person is a disbeliever.”]

Not keeping one’s promise also causes anger (Ghadab). We already defined above that a promise made by only one side was called “promise” (Va’d) and a promise by both parties was called agreement “Ahd”. A promise of punishment is called “Va’id”. Not keeping this kind of promise (Va’id) is a kindness. It is prohibited (Haram) to promise by lying. Not keeping this type of promise is an additional sin. Keeping such a promise will cause the sin of lying to be forgiven. Illegal agreement of sales (Fasid bay) is also similar to this. Canceling such a sales agreement and giving up that sale is necessary (Wajib). When they cancel the sales agreement and ask for repentance their sin will be forgiven. But if they do not cancel this type of illegal sales agreement their sin would be doubled. It is necessary to carry out one’s promise.

In one hadith, Rasulullah, peace be upon him, said, “The sign of hypocrisy is three: lying, not keeping one’s promise and breaking the trust (Amanat).” If one is not able to keep one’s promise because of circumstances beyond his power then it would not be a sign of hypocrisy. Not keeping the promised safekeeping or trust “Amanat” with respect to properties, a word, or a secret is hypocrisy. In a hadith which is written in famous hadith book Sahih al-Bukhari and reported by Amr ibn As, may Allahu ta’ala be pleased with him, Rasulullah, peace be upon him, said, “Four things are the sign of hypocrisy: violating one’s trust, lying, not keeping one’s promise and breaking an agreement without informing the other party (Gadr) and not telling the truth at a judicial court”. Ibn Al-Hajar, may Allahu ta’ala be pleased with him, said the definition of hypocrisy is lack of correspondence of one’s inner self to his behavior. Being hypocritical on subjects relating to the knowledge of faith is disbelief (Kufr). Being hypocritical in one’s words or deeds is forbidden (Haram). The disbelief caused by hypocrisy with respect to the belief system is much worse than other types of disbelief. Making a promise (Va’d) with the intention of fulfilling the promise in the future is permissible (Jaiz) or even rewarding (Thawab). Fullfilling this kind of promise is not “Wajib”, but it is “Mustahab.” Not fulfilling it would be slightly disliked (Tanzih al-makruh.) In one hadith, Rasulullah, peace be upon him, said, “It would not be a sin if one is not able to fulfill a promise that one has given with the intention of fulfilling it.” According to the teachings of Hanafi and Shafi’i scholars, may Allahu ta’ala, be well pleased with them, not keeping a promise without an excuse is disliked (Makruh) and with an excuse is permissible but it is necessary (Wajib) to inform the involved party. According to the teachings of Hanbali scholars, may Allahu ta’ala, be well pleased with them, fulfilling the given promise (Va’d) is “Wajib.” Not fulfilling it is forbidden (Haram.) Performing a deed which is sanctioned (Sahih) according to the teachings of the four schools of thought is piety (Taqwa).

It is necessary (Wajib) for the followers of the teachings of all four Imams (The founders of the four schools of thought “Madhhab”) to love each other and to pray for each other and not to fall into fanaticism while following the teachings of their scholars (Imams). It is not permissible to make “Talfik” according to the unanimous teachings of all four schools of thought. “Talfik” means doing one’s deeds or actions according to the easy decisions of the four schools of thought. Action or deed done according to “Talfik” would not be correct (Sahih) in any of the schools of thought (Madhhabs). But it is permissible to do one’s deeds or actions by following the easy decisions of only one school of thought.

[In order to perform any deed or action, one should form his intention to follow any one of the four schools of thought and then do the deed or action according to the teachings prescribed by that school of thought. In every school of thought there are two ways of doing an action or deed, the easy way and the difficult way. The easy way is called facility (Ruhsat) and the difficult way is called “Azimat”. Doing one’s deeds or actions according to the “Azimat” is better if one is strong and his situation fits. Soul (Nafs) does not like to do difficult things and doing it so weakens the soul. Worships were imposed on us in order to weaken the soul because the soul is an enemy of the spirit and Allahu ta’ala. It is necessary to weaken the soul so that it will not be able to do its monstrosities. But it should not be killed because it is the servant of the body. It is the stupid and ignorant servant. Those who are sick, weak or in a difficult situation should leave the way of “Azimat”, and do their actions according to the facility (Ruhsat) so that they may not fall into a state of not performing their deeds. If it is difficult to do a deed or action even according to the facility of one’s own school of thought, one may do that deed according to another one of the three school of thought in which doing that deed is permissible.]

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

[These ignorant shaikhs are stating that their hearts are clean and then committing all kinds of prohibited acts (Harams) and ugly things. They say that anything that is done with good intention would be worship and would earn rewards (Thawab) for them. It is necessary not to love and follow these types of persons who commit prohibited deeds openly and who deceive Muslims and gather followers around them. It would not be “Su-i zan” if one says that these types of persons are sinners (Fasiks).]

In one hadith, Rasulullah, peace be upon him, said, “Have good opinion ‘Husn al-zan’ toward Allahu ta’ala.” Fifty-third verse of the Chapter of Zumar in the Qur’an states, “Oh my slaves with lots of sin! Do not lose hope of getting mercy of Allah. Allah forgives all sins. He is a being with infinite forgiveness and endless mercy.” Allahu ta’ala would certainly forgive every kind of disbelief and sin when the repentance is done according to its conditions. If He wills, He would also forgive all kinds of sin other than disbelief without repentance. In one hadith al-Qudsi, Allahu ta’ala said, “I will treat my slave the way my slave thinks of Me.” Allahu ta’ala would forgive those who make repentance by thinking that He will forgive.

[Allahu ta’ala’s informing His Prophets is called revelation (Wahy). There are two types of revelation. The angel Gabriel (Jabrail) would receive information from Allahu ta’ala and bring them and read them to the Prophet. This type of revelation is called “Wahy al-matlu.” The meaning as well as words of the revelation all came from Allahu ta’ala. The Qur’an is “Wahy al-matlu.” The second type of revelation is called “Wahy gayr al-matlu” (revelation other than “Wahy al-matlu”). This type of revelation is made by Allahu ta’ala into the heart of a Prophet directly. The Prophet would then tell the meaning of this revelation to his companions through his own words and these are called “Hadith al-Qudsi.” The words of “Hadith al-Qudsi” are the words of the Prophet. Hadiths are those words that are spoken by the Prophet and their meaning as well as the words themselves are the Prophet’s own.

In the following hadiths Rasulullah, peace be upon him, said, “Having good opinion ‘Husn al-zan’ toward Allahu ta’ala is worshipping,” and “I swear on the One, the One who does not have any other gods beside Him to worship! Allahu ta’ala would certainly accept any prayer which is done by having good opinion ‘Husn al-zan’ about Him,” and “In the Day of Reckoning ‘Qiyamat’ Allahu ta’ala will order someone to be thrown into hell. While that person is being taken toward hell, he will turn around and tell Allahu ta’ala, ‘Oh my Lord! While I was on earth, I always had a good opinion about You!’. Allahu ta’ala will say, ‘Do not take him to hell. I will treat him the way he thought of Me’.”

We should have good opinion (Husn al-zan) about a believer (Mumin) of whom we are unaware whether he is a pious (Salih) or a sinner (Fasik). If the probability of his being “Salih” is equal to his being “Fasik”, that state is called doubtful (Shaqq). If they are not equal, the one which is more likely is called “Zan”, and the one which is less likely is called conjecture or illusion (Wahm).

Dunya: it has two meanings. The first one is the world. The second one has a special meaning such that the things that become an obstacle in the way of obeying to the orders of Allahu ta’ala are called “Dunya.”

The properties or wealth obtained through forbidden (Haram) means will not be property of a person. Using such illegally obtained property is forbidden. Collecting permissible (Halal) property which is in excess of one’s necessity is a disliked action (Makruh) in religion. Not giving its “Zakat” will cause punishment in the next world (Akhirat). In one hadith, Rasulullah, peace be upon him, said, “Curses be on those who become slaves to gold and silver!” A slave always tries to gain the favor of his master. Running after worldly possessions is worse than trying to satisfy the appetite or desires of his soul (Nafs). If running after possessions and money causes one to forget about the commandments of Allahu ta’ala, then it is called “love for the world.” The devil will take possession of the heart in which there is no mentioning (Dhikr) [Thought] of the name of Allahu ta’ala. The greatest trick of the devil is to encourage one to do good deeds so that one may think of himself as a pious and worthy person. This type of person becomes a slave to himself and worships himself. In one hadith, Rasulullah, peace be upon him, said, “In the past, all followers ‘Ummats’ of Prophets were tested with various instigations ‘Fitnas’. Collecting property and money will be the instigation (Fitna) of my followers ‘Ummat.” They will be running after the reaches of the world and forgetting about the next world.

In one hadith, Rasulullah, peace be upon him, said, “Allahu ta’ala while creating the human beings decreed their life spans, how they are going to die, and their sustenances ‘Rizqs’.” The sustenance of a human being does not change, does not increase or decrease and will not be untimely in reaching that human being. As human beings seek their sustenances, so the sustenances seek their owners. There are so many poor persons that live happier lives than rich ones. Allahu ta’ala would send sustenance from unexpected sources to those who fear Him and who embrace the religion whole heartedly. It is reported in one hadith al-qudsi that Allahu ta’ala said, “Oh World! Be a servant to a person who serves me! Show difficulty to those who serve you!” and in another hadith Rasulullah, peace be upon him, said, “Oh my Lord! Give useful properties to those who love me. Give many children and much properties to those who become an enemy to me.” A Jewish person passed away and left two sons and a villa behind. Two sons could not reach an agreement on how to divide the villa. They heard a voice coming through the wall saying, “Do not become an enemy to each other because of me. I was a king. I lived a long life. I stayed in the grave for 130 years. Later, they made pots out of the soil that was taken from my grave. They used that pottery for forty years in the houses. I was broken and thrown into the streets. Later, they used me to make bricks that were used for the construction of this wall. Do not fight with each other. You will become just like me.”

Hasan Chalabi, may Allahu ta’ala be pleased with him, in the introduction of the book Mawakif says: Hadrat Hasan and Hadrat Husayn, may Allahu ta’ala be well pleased with them, became sick. Hadrat Ali and Hadrat Fatima and their servant girl, may Allahu ta’ala be well pleased with them, vowed to fast for three days if they become well again. They became well again. They started to fast. They had nothing to eat at the end of the fasting-day. They borrowed three “sa” - measuring quantity - barley from a Jewish person. Hadrat Fatima, may Allahu ta’ala be well pleased with her, made flour out of one “sa” barley and then baked five loaves of bread. At the end of the day, just before they were going to break their fast, a poor person came along and said, “Give me some food”. They gave all the bread to him and slept hungry that night. They intended to fast again for the next day. Hadrat Fatima, may Allahu ta’ala be well pleased with her, baked five more loaves of bread with the second “sa” quantity. At the end of fasting, an orphan came along. They gave the bread to him and slept hungry again. They again intended to fast for the third day. She prepared five more loaves of bread from the last quantity of barley. At the end of the day, a slave came along and asked for food. They gave the bread to him. Allahu ta’ala sent a verse through revelation to Rasulullah, peace be upon him, and praised their vowing and their “Isar”. Keeping just the necessary amount of sustenance (rizq) [property and money] and distributing the rest is called “Zuhd”.

[Giving back one’s rights or paying back what is due to him would be justice (Adalat). Giving more than what is due would be benevolence or favor (Ihsan). Giving away all the things that are necessary for himself would be “Isar”.]

A person who has “Zuhd” is called “Zahid.” Two “Rak’at” salat prayers performed by a “Zahid” scholar is more valuable than a lifetime of “salats” performed by a non-Zahid. Some of the companions, may Allahu ta’ala, be well pleased with them, said to some of the followers (Tabiin) of the companions that they were performing more worships (Amal) than the companions of Rasulullah but since companions’ “Zuhd” were more than theirs, the companions were more blessed. Love and fondness for the worldly goods and properties means one’s trying to obtain the money which satisfies desires of the soul (Nafs) through forbidden (Haram) ways. Love and fondness for the worldly goods and properties is running after fancy because the destruction brought by worldly pleasures is greater than any positive contributions obtained through them. They do not stay with the person permanently and go away quickly. Obtaining them is also a very difficult task. Things that do not have any positive in them, e.g., “any usefulness” is called game (La’b) and amusement or entertainment (Lahw).

[“Dharurat” is the thing which saves a human being from death or from losing one of his organs or from extreme pain. “Ihtiyaj” is the thing which comforts the spirit (Ruh) and the body as well as things that are necessary for giving alms, for performing good deeds, for making pilgrimage (Hajj), for giving obligatory alsmgiving (Zakat), for slaughtering sacrificial animal (Qurban), and for giving for a loan. “Zinat” are the things that are in excess of “Ihtiyaj” and also they make one feel good by having them. Using properties that are in excess of “Ihtiyaj” for bragging or ostentation would not be “Zinat” but would be a forbidden act. It is obligatory (Fard) to earn as much as “Dharurat.” Earning as much as “Ihtiyaj” is Sunnat. This is also called contentment (Kanaat). Earning as much as “Zinat” is optional (Mubah). Earning as much as to meet “Ihtiyaj” and “Zinat” is worshipping (Ibadat) but we should not violate the rules of Islam while earning these amounts. Earning as much as to meet the “Ihtiyaj” and “Zinat” by observing the “Shari’at” would be worshipping but going outside the Shari’at in order to earn wealth or properties as much as “Ihtiyaj” and “Zinat” is forbidden. The things that are obtained in this manner would be the things for the world (Dunya). “Shari’at” means the orders and prohibitions of Allahu ta’ala.]

In one hadith, Rasulullah, peace be upon him, said, “Things that are for the world ‘Dunya’ is cursed. Things that are for Allahu ta’ala and things that are consented by Allahu ta’ala are not cursed.” Things that are for the world (Dunya) have no value in the sight of Allahu ta’ala. The sustenance (Rizq) that is earned and used by observing the rules of the religion (Shari’at) will not be a thing of the world (Dunya) but instead would be a blessing (Nimat) of the world. The most valuable blessing among the blessings of the world is the pious (Saliha) woman. A person having belief and following the rules of Islam is a pious (Salih) person. The pious woman protects her husband from committing prohibited actions and helps him to perform worships and good deeds. A non-pious woman is harmful and is one of the worldly things (Dunya). The following is reported in the hadiths, “Among the blessings of the world, my women and fine perfume are made beloved to me.” And again, “If the things of the world had any value at all in the sight of Allahu ta’ala, He would not give one drop of water to the disbeliever.” He is giving worldly things to disbelievers in abundance and thus leading them to disasters. Other hadiths stated, “The value of a believer in the sight of Allahu ta’ala decreases in proportion to the worldly things he owns,” and “When love of the world ‘Dunya’ increases, the damage to the next world ‘Akhirat’ also increases. When love for the next world increases, the world’s damage to him decreases.” Hadrat Ali, may Allahu ta’ala be well pleased with him, states that this world and the next world are like the East and the West. A person who approaches one departs from the other one. In another hadith, Rasulullah, peace be upon him, said, “Running after the worldly things is like walking on the water. Is it possible for the feet not to get wet? Things that are obstacles toward clinging to the commandments of Islam are called world ‘Dunya’.” And “If Allahu ta’ala loves a person, He makes him Zahid in the world and Ragib in the hereafter. He would inform him of his shortcomings.” And “Allahu ta’ala loves one who is Zahid in the world. Humans love the one who is Zahid in the things that humans possess.” And “It is difficult for a seeker of the worldly things to attain his desires. It is easy for the seeker of the next world to attain his desires.” And “Having excessive love for the world is the leading fault.” It causes all kinds of errors and mistakes. The person who runs after the world, starts to dive into doubtful things, then into disliked actions (Makruhs), and then into prohibited actions (Harams) and then even dives into disbelief. The reason why the ancient people (Ummats) did not believe in their Prophets, peace be upon them, was their excessive love for the world. The love of the world (Dunya) is like wine. Anyone who drinks from it will sober up at the time of his death. Moses, peace be upon him, while traveling toward the mountain of “Tur”, saw a person who was crying much. He said to Allahu ta’ala, “Oh my Lord! This slave of yours is crying much because of the fear of You.” Allahu ta’ala said to Moses, “I would not forgive him even if he cries tears of blood because he has excessive love for the world.” The following is reported in the hadiths, “A person who earns worldly things through permissible means will give its account in the next world. The one who earns things through prohibited means will be punished.” And “If Allahu ta’ala does not love a slave of His, He will make him spend his money on prohibited (Haram) things.” Building a house for bragging and ostentation is of this kind. In a hadith, Rasulullah, peace be upon him, said, “If one constructs a building with clean ‘Halal’ money, he will receive rewards ‘Thawabs’ as long as human beings derive benefit from that building.” It is permissible to construct a high building with the intention of getting rid of moisture and for obtaining clean air. Constructing high buildings for bragging or for ostentation is forbidden (Haram). Imam al-a’zam Abu Hanifa, may Allahu ta’ala be pleased with him, says, “Scholars’ and leaders’ dresses and buildings should be with ‘Zinat’ so that ignorants would not be able to insult and that the enemies would see them as strong and great.”

“Taswif” is the postponement of doing good deeds. It is “Musara’at” to act quickly in doing good deeds. It is reported in a hadith, “Perform repentance ‘Tawba’ before you die. Act quickly when doing good deeds before an obstruction rises to block performance of those good deeds. Remember Allahu ta’ala much. Act quickly in giving ‘Zakat’ and alms. You will receive sustenance ‘Rizq’ and help from your Lord by doing these.” And “Know the value of five things before five things arrive: value of life before death; value of health before sickness; value of earning Akhirat in the world; value of youth before old age; and value of wealth before poorness.” A person who doesn’t give the obligatory almsgiving (Zakat) and doesn’t spend his wealth in the way of Allahu ta’ala would be very sorry upon losing his wealth. In one hadith, Rasulullah, peace be upon him, said, “One who does ‘Taswif’ will perish.”

[Imam ar-Rabbani, may Allahu ta’ala be well pleased with him, after a short period of entering the toilet, knocked the door of the toilet to call the servant. The servant ran by thinking that he probably forgot to prepare the water and a piece of rag for cleaning (Taharat). Imam ar-Rabbani opened the door a little bit and handed his dress to the servant and told him, “Deliver this dress to such and such a person as a gift.” The servant bewilderingly asked, “Oh my master! Wouldn’t it be better if you would order this thing after you get out of the toilet? Why did you put yourself into this much trouble?” The “Imam” replied. “Giving my dress to that poor person as a gift crossed my mind in the toilet. I was afraid that if I would make ‘Taswif’ until I get out of the toilet, the devil would probably give me evil suggestion ‘Waswasa’ so that I would give up doing that good deed.”]

Bidat: Made up corrupt beliefs or deeds which are introduced into the religion after the time of our Prophet.

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

Whoever rebels against Allahu ta’ala is called a sinner (Fasik). Those who causes others to rebel and cause spreading of “fisk” is called a “Fajir”. The sinner who is known as committing forbidden actions (Harams) should not be loved. Loving those who spread Bidat and those who are known for oppressing others is a sin. One hadith reports, “While people have the power to stop the ‘Fisk’ of a sinner ‘Fasik’, if no one stops him, Allahu ta’ala will punish all of them in this and in the next world.” Umar bin AbdulAziz, may Allahu ta’ala be well pleased with him, said, “Allahu ta’ala does not punish others when someone commits forbidden actions ‘Harams’ but when some of them commit forbidden actions openly and others observing them do not stop them then, He will punish all of them.” Allahu ta’ala revealed to prophet Yusha, peace be upon him, the following, “I will punish 40,000 pious and 60,000 sinners from your community.” Yusha replied, “Oh my Lord! Sinners deserve the punishment but what is the reason for punishing the pious?” Allahu ta’ala answered, “They did not get angry with those whom I get angry with. They ate and drank together!” If doing Amr al-maruf to persons who deviated from the right path and to oppressors will cause instigation and cause problems to one’s self, to his family members and to the Muslims in general then it should not be done. In such instances, not loving him through the heart would be enough. The same also applies to sinners, i.e., not to love those who commit forbidden actions openly (Fasiks). It is necessary to advise them in a soft-spoken manner with soft and sweet words.

If a person performs worships and also commits forbidden actions openly, i.e., commits “Fisk,” he will be labeled according to the actions he does the most. If both of his actions are equal, he should be loved because of his performance of his worships and he should not be loved because of his “Fisk.” Anyone who causes others to commit “Fisk” will be stopped by the government officials.

[A person who loves a “Murshid” and is working to earn the love of Allahu ta’ala is a pious person (Salih). The one who already earned that love is a “Wali.” Those “Walis” who strive for other persons to earn that love are called enlighteners (Murshids). The basis of Islam are three. Namely, knowledge (Ilm), practice (Amal), and sincerity (Ikhlas). Islamic knowledge (Ilm) is of two parts: religious knowledge and scientific knowledge. Religious knowledge does not come down like a pear falls down from the tree to one’s head. It is learned from the words, actions, behaviors or writings of a real enlightener (Murshid). When doomsday (Qiyamat) approaches, the real enlightener won’t be found anywhere and ignorant, lying, the sinner (Fasik) religious men of authority will increase in number. They won’t strive to earn love of Allahu ta’ala instead they will work to earn money, ranks, posts, and fame. They will approach to wealthy individuals and to the persons who occupy ranks and posts. One should read the books of the famous “Ahl as-sunna scholars” in order not to be tricked by these type of persons and in order to win the eternal happiness.]

Teasing Islamic knowledge or Islamic scholars causes disbelief. Anyone who swears or speaks ill of a scholar (Alim) would be a disbeliever (Kafir) and an apostate (Murtad). If he commits sin (Fisk or Bidat), then it is necessary not to love him. But not loving him for worldly reasons is a sin. Not loving pious persons (Salih) is similar to the case for the scholar. In the following hadiths Rasulullah, peace be upon him, said, “Three things increase the taste of belief: loving Allahu ta’ala and His prophet more than everything else; loving a Muslim for the sake of Allahu ta’ala though he doesn’t love you; and not loving enemies of Allahu ta’ala.” And “The most valuable worship is loving for the sake of Allahu ta’ala ‘Hubb-i fillah’ and not loving for the sake of Allahu ta’ala ‘Bugd-i fillah’.” It is necessary to love more a believer who performs more worships than a believer who performs less worship (Ibadat). It is necessary not to love more the disbelievers who rebel more and who spread sinning (Fuhush) and disbelief. Among the ones which are necessary not to love for the sake of Allahu ta’ala, the man’s own soul (Nafs) comes first. Loving means to be in their path and to be imitating their ways. The sign of belief is loving for the sake of Allahu ta’ala (Hubb-i fillah) and not loving for the sake of Allahu ta’ala (Bugd-i fillah). In the following hadiths Rasulullah, peace be upon him, said, “Allahu ta’ala has some slaves. They are not prophets. Prophets and martyrs will envy them in the day of resurrection ‘Qiyamat’. They are believers who live far away from each other but they love each other for the sake of Allahu ta’ala even though they do not know each other,” and “Those who love each other in the world will be together in the next world ‘Akhirat’.” If a person who claims to love someone but does not follow his ways or imitate him, his claim of love would not be a valid claim. One should be friends with the pious persons whom one has confidence in them for the trust and religion. Jews and Christians say that they love their prophets. But, since they are not following their path and instead following the wrong paths made up by the Jewish religious authorities (Hahams) and priests, they will not be together with their prophets in the next world. Even worse, they will go to hell. The book Could not Answer published by Hakikat Kitabevi explains subjects regarding to Jews and Christians in depth. Great spirits attract whom they love toward spiritual heights. Conversely, lower spirits attract them to lower levels. A person can understand where his spirit will go after his death by looking to his friends in the world today. A human being loves another person either because of his nature or because his reasoning (Aql) requires him to love that person or because of goodness he received from him or because of the sake of Allahu ta’ala. Spirits of the persons who love each other in the world attract each other. Similarly they will also attract each other in the next world. Anas bin Malik, may Allahu ta’ala be well pleased with him, states that no news made Muslims happier than the news reported in above said hadith. Those who love disbelievers will go to hell with them. It is not in the power of the persons not to follow the ways of whom they love. The strongest sign of one’s loving someone is to love the things he likes and not to love the things he does not like.

Amr al-maruf: ordering to do good actions, i.e., commanding others to obey Allah’s commandments.

Nahy al-anil al-munkar: commanding others that they should not violate Allah’s commandments.

Fitna: instigation.

Jihad: struggle, fight

Hubb-u-fillah: loving for the sake of Allahu ta’ala

Bugd-u-fillah: not loving for the sake of Allahu ta’ala.

Causing human beings to suffer distress and troubles or acting such a way to cause a military junta takeover of the civilian government comes to mean causing instigation (Fitna). In one hadith, Rasulullah, peace be upon him, said, “Fitna is sleeping. May Allahu ta’ala’s curse be upon those who awaken it.” Promoting rebellion against the laws of the land and against the government is considered as raising instigation. Raising instigation is forbidden. It is a greater sin than killing a man without proper justification. It is also forbidden to rebel against the cruel and oppressive governments. If the oppressed people rebel against the government, helping them is also forbidden. The harm of the rebellion is a greater sin than the harm and sin of the cruelty.

An Imam’s reading more than necessary amounts during the “salat” prayer and thus extending the prayer is considered as raising fitna. If all the participants of the congregation consent to his long reading then it would not be instigation but would be permissible. Preachers’ and men of religious posts’ speaking or writing on subjects which are beyond the comprehension of their audiences or readers is considered as raising instigation. We should speak to others in a level they can understand. No one should order Muslims with the worships they cannot perform. Instead, they should be advised to perform the worships which they can carry out even if that advice depends on a weak proof of Jurisprudence (Fiqh). We should also be careful not to raise fitna while doing Amr al-maruf. We are not ordered to put ourselves into danger in order to do Amr al-maruf. We should neither cause instigation with respect to religion nor ever cause any instigation with respect to worldly affairs (Dunya) by harming others. Doing Amr al-maruf would be permissible in which the individual who performs the Amr al-maruf suffers worldly losses. His actions would be fight (Jihad.) But if one cannot be patient with the results which would be produced by doing Amr al-maruf, one should not do it. One should not depart from one’s house and should not see anyone during the time of fitna. If one is caught in fitna despite all of the precautions, one should be patient with it.

Imam ar-Rabbani, may Allahu ta’ala be well pleased with him, says in the 68th letter of the second volume of his Maktubat: Oh my dear son! I am writing over and over again to emphasize that right now is a time for repentance for our sin and is a time for asking forgiveness from Allahu ta’ala. During times like this when instigations are increasing, we should lock ourselves into our homes and should not see anyone. Instigations increased so much so that it looks like they will pour down like a rain to cover everywhere. In one hadith, Rasulullah, peace be upon him, said, “instigations will spread everywhere before the time of Doomsday. The oppression of the instigations will turn the daylight into the darkness of the night. At that time, a person who leaves his home as a believer will return to his home in the evening as a disbeliever. The one who returns to his home as a believer in the evening will get up in the morning as a disbeliever. At that time, sitting is better than standing. The walking person is better than the runner. Break your arrows, cut your bows and strike your sword to the stones at that time. When someone comes to your home at that time, become like the good one of the two sons of Adam.” Upon hearing all of these, the companions, may Allahu ta’ala be well pleased with them, asked Rasulullah, peace be upon him, as to how the Muslims of that time should behave. In response he said, “Become like a furniture of your house!” In another narration he said, “At such instigation times, do not depart from your homes!” [This hadith exists in the hadith books Abu Dawud and Tirmuzi.] You probably heard that presently “Dar-ul-harb” disbelievers inflicting oppression (Zulm) and torture on Muslims in Islamic countries, e.g., Nagrakut cities. They made unprecedented insults to Muslims. These type of lowly and base actions will increase during the time of the later era (Akhir zaman). [The translation from the 68th letter is finished here.]

The following is written in the Muhtasar of Tazkira-i Qurtubi: Rasulullah, peace be upon him, said, “Do not raise instigation ‘Fitna!’ Raising instigation by speeches or conversation is like raising instigation through the sword. Instigations caused by sinners (Fajirs) and tyrants (Zalims) through backbiting, lying, and slandering of others are more harmful than the instigation caused through the sword.” Almost all of the scholars are informing us unanimously that even those who are compelled into very difficult circumstances by the authorities, i.e., they have left no other choice than only saving their lives and properties, should not rebel against the government and laws of the land. Because, the hadiths are ordering us to be patient against the oppressive governments. Imam al-Muhammad Ash-Shaybani, may Allahu ta’ala be pleased with him, informs us that Rasulullah, peace be upon him, read the following prayer (Dua), “Allahumma innee as’aluka fi’lal hayrat wa tarkalmunkarat wa hubbalmasakin wa iza aradta fitnatan fee kawmee fa-tawaffani gayra maftun.” The meaning of this prayer (Dua) is: “Oh my Lord! Decree for me so that I may be able to perform good deeds, avoid doing harmful things, and love poor persons. When You decide to raise instigation ‘Fitna’ among my nation, take my soul before I become involved in that instigation!” Imam al-Qurtubi, may Allahu ta’ala be pleased with him, points out to this hadith and says that it is necessary to avoid instigation so much so that it is better to die instead of getting involved in the instigation.

Following hadiths cited in the book Mishkat say, “Follow the Muslims and their leaders during the time of instigation. If there is no one in the way of truth, do not join to the people who involves with instigation and rebellion. Do not involve with instigation until you die!” And “Follow the orders of the government during the time of instigation (Fitna). Even if it treats you with oppression and even it takes away your properties, still obey orders of the government!” And “Follow the orders of Islam during the time of instigation (Fitna). Save yourselves. Do not give advice to others! Do not get out of your house. Hold your tong!” And “Many people will be killed during the time of instigation (Fitna). Those who do not participate in the instigation will be saved!” And “Those who do not join to the people who raise instigation (Fitna) will obtain happiness. Those who are caught in the instigation but put up with it by being patient will also obtain happiness.” And finally “Allahu ta’ala during the day of Judgement (Qiyamat) will ask someone why he did not stop a sinner when he witnessed him committing the sin. That person will answer by saying that he was afraid of the danger that might be inflicted by the sinner upon him and he will further say that he trusted upon the forgiving attribute of Allahu ta’ala.” This hadith indicates that when the enemy is very powerful, not doing the Amr al-maruf and Nahy anil al-munkar is permissible.

It is written in the explanation of the book Shir’atul-Islam that doing Amr al-maruf and Nahy anil al-munkar is “Fard al-kifaya”. It is Sunnat to order others to do the Sunnats and not to commit Makruhs. The person who is committing prohibited actions should be advised by explaining to him the ugliness of committing the forbidden actions and that he should stop committing them. We should not use force to stop him. On the other hand, a person who is getting ready to commit a prohibited action should be stopped by using force. We should be careful not to raise instigation while doing the Amr al-maruf either through using words or force. We should know ahead of the time that doing Amr al-maruf and Nahy anil al-munkar will produce useful results. Having a really strong feeling about a thing comes to mean knowing that thing. If one does not have Hubb-u-fillah and Bugd-u-fillah, one’s worships will not produce useful results. If Amr al-maruf is not carried out without any excuse, the prayers will not be accepted. Goodness and blessings (Barakat) will disappear. Jihad and difficult matters would not be completed and resolved successfully. A secretly committed sin will hurt the one who commits that sin. If that sin is carried out openly, it will hurt everyone. We should not presume someone as evil because of somebody else’s ill talk about him. His ill talk about him would be backbiting (Gibat) and listening to him would be forbidden (Haram.) In order to label someone as sinner (Fasik), one either personally see him committing a forbidden (Haram) act openly or two just (Adil) Muslims should inform about him to that effect. When one sees someone committing a forbidden action and does not stop him while having the power to do so, his action is considered as giving in or compromising (Mudahana) the religion. It is reported in a hadith that those who compromise their religion (doing “Mudahana”) will rise from their graves in the next world as monkeys and pigs. A person who does Amr al-maruf won’t be liked by his friends. Those who compromise their religion will be liked by their friends. Making Amr al-maruf to oppressive government officials by advising them is the best kind of jihad. If one does not have the power to give advice to the oppressive officials but one hates them through his heart, it is still considered as jihad. Government officials through force, scholars through giving advice and other Muslims through heart should perform Amr al-maruf. It is necessary to do Amr al-maruf for the sake of Allahu ta’ala as well as it is necessary to know the proofs of the given advice from the book and not to cause instigation while doing Amr al-maruf. If one perceives that doing Amr al-maruf will not produce any effect and will also cause instigation then, one should not do it, i.e., doing it won’t be necessary (Wajib). Even, doing it under some circumstances would be forbidden. During such times one should not get out of his house in order not to be involved with the instigation. If instigation rises in a country or the government conspires to generate mischief in order to oppress the people then, it will be necessary to immigrate to another country. While the possibility exists for migrating to another country, the government’s forcing one to commit sin would not be an acceptable excuse for one to commit the sin. When immigration is not possible, one should keep away from others and should not associate with anyone. If one understands that doing Amr al-maruf will not show any effect but also will not cause instigation, doing it won’t be necessary (Wajib) but will be “Mustahab.” If one knows that his advice will be effective but it will also cause instigation then, it won’t be necessary (Wajib) to give that advice. If the instigation is something small like being beaten up then giving advice is “Mustahab”. On the contrary, if giving advice will cause a big and dangerous instigation then giving advice would be forbidden. Doing Amr al-maruf in a soft manner is necessary (Wajib). Doing in a harsh manner will cause instigation. Muslims and disbeliever citizens of the Islamic state should not be threatened through guns and should not be oppressed or tortured. [Translation from the book Shir’atul Islam is finished.]

Not stopping a person who is committing a forbidden action while one is powerful and strong enough to stop him is compromising (mudahana) the religion. Not interfering with a person who commits forbidden actions is either due to reverence toward him or due to reverence to persons surrounding him or due to one’s weakness of religious ties. It is necessary to stop a person who commits forbidden (Haram) actions or disliked actions (Makruh) when there is no danger of instigation, e.g., there is no possibility of harming one’s religion or worldly interest or harming others. Not stopping him or keeping quiet would be forbidden. Giving in from the religion, (Doing “Mudahana”), shows that the person is showing consent toward the violation of the laws of Allahu ta’ala. Mostly, keeping quiet is a virtue. But, when there is a need to distinguish between right and wrong or good and evil, one should not keep quiet. When companions said, “Oh Rasulallah! Ancient people were punished by earth quakes. They were buried under the ground. But, there were pious (Salih) persons among them.” Rasulullah, peace be upon him, answered, “Yes, pious persons were also destroyed together. Because, they kept quiet while others were rebelling against Allahu ta’ala and they did not get away from those sinners.” The following hadiths communicate, “Some of my followers ‘Ummat’ will rise from their graves as monkeys or pigs. These are the persons who mix with those who rebel against Allahu ta’ala and who eat and drink together with them.” And, “When Allahu ta’ala gives knowledge ‘Ilm’ to a scholar ‘Alim’, He receives promise from him as He did with prophets.” He (Alim) promises that he will not keep quiet when the situation requires him to interfere with his knowledge. The following hadith and verse demonstrate that compromising the religion, i.e., doing Mudahana is prohibited (Haram): “If one does not say the knowledge given to him by Allahu ta’ala when the situation requires him to speak out, they will put a collar made out of fire on his neck during the day of Qiyamat.” And 36th verse of “Nisa” chapter of the Qur’an, “If those who are given knowledge ‘Ilm’ and guidance ‘Hidayat’ hide their knowledge from the human beings, may the curse of Allahu ta’ala and curse of those who curse be upon them!” Opposite of compromising the religion is “Gayrat” and “Salabat.” The 54th verse of chapter “Maida” of the Qur’an is the following, “Those who make jihad for the sake of Allah would not be afraid of ill talk of others.” This verse informs us that it is necessary for those who have religious “Gayrat” and “Salabat” to make jihad through their properties, lives, speeches, and pens for the sake of Allahu ta’ala. Rasulullah, peace be upon him, in another hadith said, “Tell the truth even if it hurts very much.” A “Zahid” person witnessing some people playing songs in the presence of the fourth Amawi Caliph Marwan bin Hakem moved to break their musical instruments. Marwan ordered his guards to throw him to the lions. He started to pray among the lions. Lions came by him and started to lick him. Guards took him to the presence of the Caliph. He asked him whether or not he was afraid of the lions. He answered by saying that the fear did not cross his mind because he was thinking very much throughout the night. He asked him what was he thinking about. He said, when the lions licked him, he started to think whether their saliva was dirty (Najs) and whether Allahu ta’ala accepted his prayers or not. [Marwan bin Hakim was killed at 65 Hijri “683 A.D.”.]

If one is not able to do Amr al-maruf and Nahy anil al-munkar because of his fear that his and others’ security might be undermined, keeping quiet in order not to raise instigation in this situation is called “making mudara.” It is permissible (Jaiz) to make “Mudara” while one’s heart wants to stop those who commit forbidden actions. Even, it bears similar rewards obtained when one gives alms. It is necessary to have a soft voice and smiling face when one does “Mudara.” While someone is teaching to the students, he can make “Mudara.” Imam al-Ghazali, may Allahu ta’ala be pleased with him, said, “Human beings are of three kinds. First kind is like nutrition. They are necessary for everyone at all times. The second kind is like medicine. They are needed when there is a necessity for having them. The third kind is like disease. They are not needed but they annoy human beings. In order to save one’s self from this type of persons, it is okay to do ‘Mudara’ to them.” Making “Mudara” is permissible and is “Mustahab” under certain conditions. A person who does not do “Mudara” in his home to his wife loses all of his peace. Someone came to visit Rasulullah, peace be upon him. He said, “Let him come inside. He is a lowly person.” When the visitor came in, he spoke with him in a soft and sweet manner. After he left, they asked him as to why he talked to him sweetly. He said, “The person who will be in the worst place in the next world ‘Akhirat’ is the one who is offered honors or gifts in order to save one’s self from his harm in the world.” The following is reported in a hadith, “It is permissible ‘Jaiz’ to talk behind someone ‘Gibat’ who commits forbidden actions ‘Harams’ openly without any shame. It is further permissible (Jaiz) to make ‘Mudara’ to these people. But, the ‘Mudara’ should not stretch to such an extent to become a compromise from the religion ‘Mudahana’.” “Mudara” is giving away worldly benefits in order to save oneself from suffering religious or worldly harms and dangers. Alternately, “Mudahana” is giving away from the religion in order to receive worldly benefits. When “Mudara” is applied to an oppressor, one should not praise him or his oppressive acts.

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

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