Musa Kazim GULCUR
January 31, 2023
“And We send down from the Qur’an that which is a healing and a mercy to those who believe.” (Al-Isra, 17/82)
In our previous article, we tried to analyze these elements of bad moral characteristics: Impetuosity, trickery, arrogance, torture, bullying, wastage, slandering, eating into other people’s earnings, the idea of vengeance, humiliating others, being prone to extremes, getting into arguments, cowardice, being overly anxious, prejudices, extreme skepticism, perjury, cruelty, and persecution.
In this article, we will try to conclude the topic with these elements of bad moral characteristics: Hostility, being a rebel, doing injustice to others, heedlessness, sedition, being mischief, being stubborn, laziness, not fulfilling promises, backbiting, being delusional, despair, dishonesty, selfishness, lack of empathy, ostentation, to lie, becoming worldly, and idolatry.
Hostility is aggressive attitudes or behaviors towards others. It takes many forms, such as verbal or physical aggression, anger, and resentment. It can be directed toward an individual or a group based on race, religion, gender, or other characteristics. It can lead to conflicts and has unfavorable consequences on relationships, personal well-being, and society.
Hostility is not a healthy or constructive way of dealing with differences of opinion. It’s important to learn how to manage emotions and communicate respectfully. It will be useful to be willing to listen to others and to try to understand their perspectives, even if we disagree with them.
It’s important to understand that hostility can be a learned behavior, and it is fixable with the right approaches. Seeking help is essential when it leads to harmful behaviors or causes significant problems in one’s life. A moral advisor can help you to identify the underlying issues and teach you strategies for managing and overcoming hostility. It’s also important to understand that hostility can be a sign of deeper issues, such as depression, anxiety, or past traumas.
The Qur’ân says:
“The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e., Allah ordered the faithful believers to be patient in the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e., Paradise and this world of a high moral character).” (Fussilat, 41/34-35)
Narrated ‘Aisha (may Allah be pleased with her):
The Prophet (ﷺ) said, “The most hated person in the sight of Allah is the one who is the violent and quarrelsome person.”
2. Being a Rebel
Being a rebel is going against the norm or established rules. Being a rebel is negative due to disregarding the law, causing harm to others, or acting out of selfish motives.
Being a rebel leads to a lack of stability in society. It means that all authority or tradition should be rejected. Because of that, it’s important to weigh the potential consequences of one’s actions before acting.
It’s important to understand that rebellion can be displaced with positive moral and ethical principles and realized that being a rebel is sometimes a sign of deeper issues, such as feeling oppressed, unrepresented, or misunderstood. It will be good to seek help if it’s causing significant problems in one’s life. A moral advisor can help you to identify the underlying issues and teach you strategies for managing and channeling the desire to rebel positively and productively.
The Qur’ân says:
(Mine is) But conveyance (of the truth) from Allah and His Messages (of Islamic Monotheism), and whosoever disobeys Allah and His Messenger, then verily, for him is the Fire of Hell, he shall dwell therein forever.” (The Jinn, 72/23)
Narrated Abu Musa (may Allah be pleased with him):
That the Prophet (ﷺ) said: “Whoever carries weapons against us, he is not from us.”
3. Doing Injustice to Others
Doing injustice to others can take many forms, such as discrimination, mistreatment, or neglect. It’s certainly unethical, as it goes against the principle of treating others with fairness, dignity, and respect. It causes harm and suffering to the persons being treated unjustly and negatively affects society.
Injustice creates ignorance, prejudice, and a lack of empathy. It’s important to actively work to overcome any prejudices that one may have and to treat all people with fairness, dignity, and respect.
Injustice is a learned behavior and is curable with the right approach. If one’s actions or behavior are causing harm to others or if it’s causing significant problems in one’s life, a moral advisor can help to identify the underlying issues and teach strategies for managing and overcoming unjust behavior.
The Qur’ân says:
“And who does more wrong than he who invents a lie against Allah? Such will be brought before their Lord, and the witnesses will say, ‘These are the ones who lied against their Lord!’ No doubt! the curse of Allah is on the Zalimun (polytheists, wrong-doers, oppressors, etc.)” (Hud, 11/18)
Narrated Anas (may Allah be pleased with him):
Allah’s Messenger (ﷺ) said, “Help your brother, whether he is an oppressor or he is an oppressed one.” People asked, “O Allah’s Messenger (ﷺ)! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?” The Prophet (ﷺ) said, “By preventing him from oppressing others.”
Being in a state of heedlessness is a lack of attention and a lack of thinking about the consequences of one’s actions. It can lead to mistakes, accidents, and negative results for oneself and others. It also leads to feelings of guilt and can damage relationships.
It’s remarkable to take responsibility for one’s actions and to learn from them. It is necessary to be mindful and present now and to consider the potential consequences of one’s actions before deciding.
It’s important to understand that heedlessness can be a sign of deeper issues, such as stress, anxiety, or a lack of self-awareness, and one should seek help if it’s causing significant problems in one’s life. A moral advisor can help to identify the underlying issues and teach strategies for managing and overcoming carelessness.
It’s also important to understand that being heedless can be changed with good moral practices and effort. Good morality rules can help develop more attentiveness against heedlessness.
The Qur’ân says:
“And surely, We have created many of the jinns and mankind for Hell. They have hearts wherewith they understand not, they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.” (Al-A’râf, 7/179)
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said:
“Call upon Allah while being certain of being answered and know that Allah does not respond to a supplication from the heart of one heedless and occupied by play.”
Sedition is actions or speeches that incite rebellion or resistance against lawful authority. Sedition can take many forms, such as inciting violence, spreading propaganda, or promoting the overthrow of a government. It is a severe crime and is punishable by law in many countries.
It’s important to see that freedom of speech and peaceful dissent has to be exercised responsibly. It’s also important to distinguish between peaceful dissent and sedition, as the latter leads to harm and instability. A person must be aware of laws and regulations regarding sedition in one’s country and understand that promoting or engaging in sedition can have severe legal and personal consequences.
Giving sedition to others is encouraging or assisting others in engaging in seditious activities, actions, or speech that incite rebellion or resistance against a lawful authority, such as a government or an organization. It’s considered a serious crime, punishable by law in many countries, and leads to civil unrest, violence, and harm to innocent people.
Being a troublemaker is engaging in behavior that causes disruption, conflict, or problems for others. It can take many forms, such as verbal or physical aggression, vandalism, or rule-breaking. It can have negative consequences for oneself and others.
Both giving sedition and being a troublemaker are harmful behaviors. They are not only illegal but also can cause harm to others and can lead to legal or personal consequences. It’s important to understand that everyone has the right to free speech and peaceful protest, but it’s important to do so lawfully and respectfully, and not incite violence or rebellion.
The Qur’ân says:
“O Messenger (Muhammad SAW)! Let not those who hurry to fall into disbelief grieve you, of such who say: ‘We believe’ with their mouths but their hearts have no faith. And of the Jews are men who listen much and eagerly to lies – listen to others who have not come to you. They change the words from their places; they say, ‘If you are given this, take it, but if you are not given this, then beware!’ And whomsoever Allah wants to put in Al-Fitnah (sedition, error, because of his rejecting the Faith), you can do nothing for him against Allah. Those are the ones whose hearts Allah does not want to purify (from disbelief and hypocrisy); for them, there is a disgrace in this world, and in the Hereafter a great torment.” (Al-Ma’idah, 5/41)
Narrated Abu Huraira (may Allah be pleased with him):
Allah’s Messenger (ﷺ) said, “There will be seditions (in the future) during which a sitting person will be better than a standing one, and the standing one will be better than the walking one, and the walking one will be better than the running one, and whoever will expose himself to these afflictions, they will destroy him. So, whoever can find a place of protection or refuge from them, should take shelter in it.”
6. Being a Mischief
Being a mischief is behavior that is intended to cause trouble, annoy, or play pranks on others. It can take many forms, such as verbal or physical aggression, vandalism, or rule-breaking. It has negative consequences for oneself and others and leads to legal or disciplinary action.
It’s important to understand that mischief can show deeper issues, such as a lack of attention, boredom, or social skills. Seeking help if mischief is causing significant problems or leading to harmful behaviors is considerable. A moral advisor can help to identify the underlying issues and teach strategies for managing and overcoming mischief-making behavior.
The Qur’ân says:
“And when it is said to them: ‘Make not mischief on the earth,’ they say: ‘We are only peacemakers.’ Verily! They are the ones who make mischief, but they perceive not.” (Al-Baqarah, 2/11-12)
Mu’awiyah bin Abu Sufyan (may Allah be pleased with him) said:
I heard the Messenger of Allah (ﷺ) say: “Deeds are like vessels. If the lower part is good then the upper part will be good, and if the lower part is bad then the upper part will be bad.”
7. Being Stubborn
Being stubborn is to being strongly and unyieldingly adhering to one’s ideas, opinions, or course of action, often in the face of opposition or evidence to the contrary. Being stubborn can make it difficult for a person to change their mind or consider new information and can lead to conflicts in personal and professional relationships. It can also be an obstacle to personal growth and development.
While being determined and having a strong sense of conviction is a positive trait, being stubborn is a negative trait and makes it difficult for a person to consider other perspectives or to be open to change. It also makes it hard for a person to adapt to new situations or learn from mistakes.
It’s important to seek help if being stubborn is causing significant problems in one’s life or if it’s leading to harmful behaviors. A moral advisor can help to identify the underlying issues and teach strategies for managing and overcoming stubbornness.
It will be useful to maintain your own opinion and principles, be open to other people’s ideas, and be willing to change your mind if presented with new evidence or perspectives.
The Qur’ân says:
(And it will be said): “Both of you throw (Order from Allah to the two angels) into Hell, every stubborn disbeliever (in the Oneness of Allah, in His Messengers, etc.), hinderer of good, transgressor, doubter, who set up another ilah (god) with Allah, then (both of you) cast him in the severe torment.” (Qâf, 50/24-26)
‘Abdullah bin Busr (may Allah be pleased with him) said:
“I gave the Prophet (ﷺ) a gift of a sheep, and the Messenger of Allah (ﷺ) sat on his knees to eat. A Bedouin said: ‘What is this sitting?’ He said: ‘Allah has made me a humble and generous slave (of Allah) and has not made me arrogant and stubborn.’
Laziness is the state of being unwilling or unable to exert oneself physically or mentally. can manifest as a lack of motivation, procrastination, or an unwillingness to take on responsibilities. Laziness has negative consequences for oneself such as poor performance at work or school, financial problems, and a lack of personal growth or development.
It’s important to find ways to overcome this feeling and to act towards achieving one’s goals. It’s important to identify the underlying causes of laziness, such as lack of purpose, lack of inspiration, or feeling overwhelmed, and to take steps to address those causes.
It’s also important to understand that laziness can be a sign of deeper issues, such as depression, anxiety, or lack of self-esteem, and to seek help if it’s causing significant problems in one’s life. A moral advisor can help to identify the underlying issues and teach strategies for managing and overcoming laziness.
It’s important to understand that laziness is often a habit, and it can be changed with practice and effort. It’s important to set realistic goals and break them down into smaller steps, establish a routine, and plan action. It’s also important to find ways to make the task at hand more interesting or meaningful to you and to reward yourself for progress and accomplishments.
The Qur’ân says:
“And nothing prevents their contributions from being accepted from them except that they disbelieved in Allah and His Messenger (Muhammad SAW); and that they came not to As-Salat (the prayer) except in a lazy state; and that they offer not contributions but unwillingly.” (At-Tawbah, 9/54)
Narrated Anas bin Malik (may Allah be pleased with him):
Allah’s Messenger (ﷺ) said to Abu Talha, “Seek one of your boys to serve me.” Abu Talha mounted me behind him (on his riding animal) and took me (to the Prophet (ﷺ). So, I used to serve Allah’s Messenger (ﷺ) whenever he dismounted (to stay somewhere). I used to hear him saying very often, “O Allah! I seek refuge with You from, having worries sadness, helplessness, laziness, miserliness, cowardice, being heavily in debt, and from being overpowered by other persons unjustly.”
9. Not Fulfilling Promises
Not fulfilling promises is not following through on the commitments or agreements one has made with others. It is a breach of trust and can damage relationships. It can also negatively impact one’s reputation and credibility.
It’s important to understand that making promises and agreements is serious and should be done with care and consideration. It’s also important to understand that if one cannot fulfill a promise, it’s important to communicate that to the person involved as soon as possible and work out an alternative solution.
It’s also important to understand that not fulfilling promises can be a sign of deeper issues, such as a lack of time management skills, poor planning, or a lack of integrity. A moral advisor can help to identify the underlying issues and teach strategies for managing and overcoming the habit of not fulfilling promises.
It’s also important to understand that not fulfilling promises is a bad habit and can be changed with practice and effort. It’s helpful to set realistic and achievable goals, establish a plan of action, and make a habit through commitments and agreements for fulfilling promises.
The Qur’ân says:
“And fulfill (every) covenant. Verily! the covenant will be questioned.” (Al-Isra, 17/34)
Narrated Abu Huraira (may Allah be pleased with him):
The Prophet (ﷺ) said, “The signs of a hypocrite are three:
1. Whenever he speaks, he tells a lie.
2. Whenever he promises, he always breaks it (his promise).
3. If you trust him, he proves to be dishonest. (If you keep something as a trust with him, he will not return it.)”
10. Backbiting or Gossiping
Backbiting, also known as gossiping or speaking ill of others behind their back, can have several negative consequences. These include damaging relationships, creating a negative reputation for oneself, causing stress and anxiety for those being gossiped about, and fostering a negative and toxic environment. Additionally, backbiting can also have legal consequences if it involves spreading false or defamatory information about someone.
Pulling others behind their back typically is a situation where someone is talking negatively or spreading rumors about another person behind their back, rather than addressing any issues or concerns directly with the person in question. This behavior is deceitful and damages relationships and trust. It is more effective and respectful to address any issues or concerns directly with the person, rather than talking about them behind their back.
The consequences of backbiting or pulling others behind their back be severe and includes the following:
1. Damaged relationships and trust: If someone finds out that you’ve been talking about them behind their back, it is not easy to regain their trust and repair the relationship.
2. Loss of credibility and respect: People who engage in this behavior are viewed as untrustworthy and lacking in integrity, damaging their reputation, and making it difficult for them to be taken seriously in the future.
3. Alienation: Pulling others behind their back lead to social isolation as people distance themselves from those they perceive as untrustworthy.
4. Negative impact on the workplace: In a professional setting, talking negatively about colleagues or spreading rumors creates a toxic work environment and makes it difficult to collaborate effectively.
The Qur’ân says:
“O you who believe! Avoid any suspicions, indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allah. Verily, Allah is the One Who accepts repentance, Most Merciful.” (Al-Hujurat, 49/12)
Abu Huraira (may Allah be pleased with him) reported Allah’s Messenger (ﷺ) as saying:
“Do you know what is backbiting?” They (the Companions) said: “Allah and His Messenger know best.” Thereupon he (the Holy Prophet) said: “Backbiting implies your talking about your brother in a manner which he does not like.” It was said to him: “What is your opinion about this that if I find (that failing) in my brother which I made a mention of?” He said: “If (that failing) is found (in him) what you assert, you are backbiting him, and if that is not in him it is a slander.”
11. Being Delusional
Being delusional is having a false belief or perception that is not in line with reality. Delusions can take many forms, such as believing that one has special powers or abilities, that others are plotting against them, or that certain events or situations are happening when they are not. Delusions can be a symptom of a mental health condition, such as schizophrenia, bipolar disorder, or delusional disorder.
It’s important to understand that delusions can be distressing and can interfere with a person’s ability to function in daily life. It can also lead to problems in personal and professional relationships and can be a barrier to seeking help.
It’s important to understand that if someone is experiencing delusions, it’s important to seek help from a mental health professional, such as a psychiatrist or psychologist, who can diagnose and treat the underlying condition. Treatment can include medication, therapy, and other forms of support.
The Qur’ân says:
“It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein.” (Qaf, 50/16)
Narrated `Ali bin Husain (may Allah be pleased with him):
The Prophet (ﷺ) said, “Satan circulates in the human body as blood does.”
Despair is a state of extreme unhappiness and loss of hope. It’s characterized by feelings of hopelessness, helplessness, and a lack of motivation or interest in things that were once enjoyable. Despair can be a normal and natural reaction to difficult or traumatic events, but it can also be a symptom of a mental health condition, such as depression.
It’s important to understand that despair can be overwhelming and can interfere with a person’s ability to function in daily life. It can also lead to problems in personal and professional relationships and can be a barrier to seeking help.
It’s important to understand that despair is a symptom of an underlying condition, not a personal weakness. With the right treatment and support, individuals can learn to manage their symptoms and lead fulfilling lives. It’s also important to understand that it takes time and effort to overcome despair and regain hope, but it’s possible with the right moral support.
The Qur’ân says:
“Despair not of the Mercy of Allah. Indeed, no one despairs Allah’s Mercy except those who disbelieve.” (Yusuf, 12/87)
“Say: O ‘Ibadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allah, verily Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.” (Az-Zumar, 39/53)
Narrated Abu Huraira (may Allah be pleased with him):
I heard Allah’s Messenger (ﷺ) saying, “Verily Allah created Mercy. The day He created it, He made it into one hundred parts. He withheld with Him ninety-nine parts and sent its one part to all His creatures. Had the non-believer known of all the Mercy, which is in the Hands of Allah, he would not lose hope of entering Paradise and had the believer known of all the punishment, which is present with Allah, he would not consider himself safe from the Hellfire.”
Dishonesty is the act of being dishonest or not telling the truth. It takes many forms, such as lying, cheating, and stealing. Dishonesty damages relationships erode trust and lead to negative consequences. It’s a bad habit and can be overcome by developing and maintaining integrity and honesty in all aspects of life.
Lying, cheating, and stealing are some forms of dishonesty. All forms of dishonesty may have serious consequences. Some forms of deception are:
Lying: It is telling falsehoods to erode trust and damage relationships. In extreme cases, lying leads to criminal charges.
Stealing: Stealing can lead to legal charges, fines, and even jail time. It can also damage relationships and reputations.
In all cases, it is essential to remember that honesty is the best policy and that being truthful and trustworthy is necessary to build and maintain strong relationships.
Some consequences of dishonesty are loss of employment or disciplinary action at work, damage to personal and professional relationships, loss of trust and credibility, and damage to one’s reputation and image.
It is important to note that dishonesty has short-term and long-term consequences that affect an individual’s personal and professional life. It is necessary, to be honest, and transparent in all aspects of life.
The Qur’ân says:
“Woe to Al-Mutaffifin (those who give less in measure and weight [decrease the rights of others]), those who, when they must receive by measure from people demand full measure, and when they must give by measure or weight to people give less than due.” (Al-Mutaffifin, 83/1-3)
It is narrated on the authority of Abu Huraira (may Allah be pleased with him) that the Messenger of Allah (ﷺ) happened to pass by a heap of eatables (corn). He thrust his hand into that (heap) and his fingers were moistened. He said to the owner of that heap of eatables (corn):
“What is this?” He replied: “Messenger of Allah, these have been drenched by rainfall!” He (the Holy Prophet) remarked: “Why did you not place this (the drenched part of the heap) over other eatables so that the people could see it? He who deceives is not of me (is not my follower).”
Selfishness is the act of being focused primarily on one’s own needs, desires, and interests without regard for the needs and feelings of others. It can manifest in many ways, such as being self-centered, unwilling to compromise, and unwilling to help others. Being selfish damages relationships create conflicts and leads to negative consequences. It is a feeling one’s self more important than others and a lack of empathy and consideration for others. It is only be overcome by developing empathy and compassion and trying to think of others in actions and decisions.
Selfishness can have a variety of negative consequences, both for the person who is behaving selfishly and for those around them. Some possible consequences include:
1. Damage to relationships: Selfish behavior can strain or even break relationships with friends and family. People who are constantly thinking only of themselves and disregarding the needs and feelings of others may find it difficult to maintain healthy relationships.
2. Loss of trust and respect: Others may lose trust and respect for a consistently selfish person.
3. Difficulty in teamwork: Selfishness can also make it hard to work well in a team, as others may not feel valued or respected.
4. Negative impact on mental and physical health: Being selfish can lead to stress and anxiety and negatively impact mental and physical health.
5. Legal or professional problems: Being selfish can lead to legal consequences and affect professional or academic performance.
It’s important to see that selfishness is a learned behavior and can be substituted with good morals. It can be difficult to change patterns of selfish behavior, but with effort and a commitment to change, it is possible to become less selfish over time.
The Qur’ân says:
“And when it is said to them: Spend of that with which Allah has provided you, those who disbelieve say, to those who believe: Shall we feed those whom, if Allah willed, He (Himself) would have fed? You are only in a plain error!” (Ya-Sin, 36/47)
Narrated Anas (may Allah be pleased with him):
The Prophet (ﷺ) said, “None of you will have faith till he wishes for his (Muslim) brother what he likes for himself.”
15. Lack of Empathy
Lack of empathy is the inability to understand the feelings and experiences of others. People who lack empathy may struggle to understand the perspectives and emotions of others and may appear indifferent or unresponsive to the needs of others. This can make it difficult for them to build and maintain healthy relationships. Lack of empathy is a negative behavior, and it can be overcome by developing empathy through training and by seeking professional help from good moral advisors if needed.
The inability to understand the feelings and experiences of others is known as a lack of empathy. Empathy is the ability to understand and share the feelings of others. A lack of empathy can make it difficult for a person to form and maintain healthy relationships, as they may struggle to understand or relate to the emotions and perspectives of others. A lack of empathy can lead to insensitivity or even cruelty toward others.
There are many reasons why a person may lack empathy. It’s important to note that a lack of empathy is not the same as being selfish. A person can be empathetic but still act selfishly.
Some people may have difficulties developing empathy, but it can be learned and improved with effort and practice. This can include learning to identify and understand emotions, practicing perspective-taking, and actively working to understand the feelings and experiences of others. A moral advisor can also help develop empathy.
A lack of empathy can have various negative consequences for the person who lack empathy and those around them. Some possible consequences:
1. Damage to relationships: A lack of empathy can make it difficult for a person to form and maintain healthy relationships, as they may struggle to understand or relate to the emotions and perspectives of others. They may also come across as cold, uncaring, or insensitive.
2. Difficulty in teamwork: A lack of empathy can make it hard to work well in a team, as others may not feel valued or respected.
3. Negative impact on mental health: A lack of empathy can lead to feelings of isolation and can negatively impact mental health, such as depression and anxiety.
4. Difficulty in understanding others: A lack of empathy can make it difficult for a person to understand the feelings, thoughts, and actions of others, which can lead to misunderstandings and conflicts.
5. Difficulty in resolving conflicts: A lack of empathy can make it difficult for a person to understand and address the concerns of others, which can lead to some difficulties in resolving conflicts.
6. Difficulty in providing emotional support: A lack of empathy can make it difficult for a person to provide emotional support to others, which makes it hard to connect with others.
It’s important to see that a lack of empathy is often a learned behavior and can be unlearned. With effort and a commitment to change, it is possible to develop empathy over time.
The Qur’ân says:
“By the forenoon (after sunrise); and by the night when it is still (or darkens); Your Lord (O Muhammad [Peace be upon him]) has neither forsaken you nor hated you. And indeed the Hereafter is better for you than the present (life of this world). And verily, your Lord will give you (all i.e. good) so that you shall be well-pleased. Did He not find you (O Muhammad [Peace be upon him]) an orphan and gave you refuge? And He found you unaware (of the Qur’an, its legal laws, and Prophethood, etc.) and guided you? And He found you poor, and made you rich (self-sufficient with self-contentment, etc.)? Therefore, treat not the orphan with oppression, and repulse not the beggar; and proclaim the Grace of your Lord (i.e., the Prophethood and all other Graces).” (Ad-Duhaa, 93/1-11)
Abu Hurairah (may Allah be pleased with him) reported the Messenger of Allah (May peace be upon him) as saying:
“You shall not enter Paradise so long as you do not affirm belief (in all those things which are the articles of faith) and you will not believe as long as you do not love one another. Should I not direct you to a thing which, if you do, will foster love amongst you: (i.e.) Give currency to (the practice of paying salutation to one another by saying) as-salamu alaikum.”
The desire to show off, or to seek attention and praise from others, is a common human motivation. It can be driven by a variety of factors such as low self-esteem, a need for validation, or a desire for status or power. It can manifest in different ways, such as through boastful behavior or the pursuit of fame. However, it is important to see that excessive showing off can also have negative consequences, such as damaging relationships and causing others to perceive the person as arrogant or insincere.
The consequences of ostentation, or excessive showing off, can be negative and include:
1. Alienating others: People may find ostentatious behavior off-putting and may distance themselves from the person who is behaving this way.
2. Damaging relationships: Ostentation can create tension and conflict in personal relationships, as well as professional relationships.
3. Perceived as insincere or lacking authenticity: People who engage in ostentatious behavior may be perceived as insincere or lacking authenticity, which can damage their reputation and credibility.
4. Creating unrealistic expectations: When people engage in ostentation, they may create unrealistic expectations in others and may not be able to live up to them.
5. Financial consequences: Ostentation can also lead to financial consequences, especially if it involves excessive spending or over-extending oneself financially.
6. It is important to see that these consequences can vary depending on the context and the person’s intent.
7. Additionally, the effects of showing off on one’s mental health, for example, increased stress levels, anxiety, or depression, can also be seen in some cases.
Ostentation is the hidden idolatry, the desire to show off, not doing things for the sake of Allah, but so people will see you and praise you. The best cure is to check your intention before any action.
The Qur’ân says:
“Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand up for As-Salat (the prayer), they stand with laziness and to be seen of men, and they do not remember Allah but little.” (An-Nisa, 4/142)
Narrated Tarif Abi Tamima (may Allah be pleased with him):
I saw Safwan and Jundab and Safwan’s companions when Jundab was advising. They said, “Did you hear something from Allah’s Messenger (ﷺ)?” Jundab said, “I heard him saying, ‘Whoever does a good deed to show off, Allah will expose his intentions on the Day of Resurrection (before the people).”
17. To Lie
Deceiving others through lying is unethical and harms relationships and trust. It is important, to be honest in your communication and actions. Building trust and maintaining integrity are necessary and productive in all aspects of life.
Lying and deception lead to:
1. Broken relationships and loss of trust.
2. Legal consequences if the lie involves breaking the law.
3. Negative impact on reputation and credibility.
4. Increased stress and anxiety due to the need to keep track of and hide the lie.
5. Reduced self-esteem and confidence.
Honesty and integrity are valued qualities in personal and professional relationships and deception can have serious long-term consequences.
The Qur’ân says:
“O you who believe! Keep your duty to Allah and fear Him and speak (always) the truth. He will direct you to righteous good deeds and forgive you your sins. And whosoever obeys Allah and His Messenger (SAW) he has indeed achieved a great achievement (i.e., he will be saved from the Hellfire and made to enter Paradise).” (Al-Ahzab, 33/70-71)
‘Abdullah reported Allah’s Messenger (ﷺ) as saying:
“Truth leads one to Paradise and virtue leads one to Paradise and the person tells the truth until he is recorded as truthful and lie leads to obscenity and obscenity leads to Hell, and the person tells a lie until he is recorded as a liar.”
18. Becoming Worldly
Becoming worldly is focusing on material goods, possessions, and external success, at the expense of spiritual and moral values. This leads to a narrow and self-centered perspective, where the primary focus is on personal gain and gratification, rather than spiritual growth.
On the other hand, becoming otherworldly is focusing on spiritual and moral values and rejecting material goods and external success as the primary measures of success and happiness. This is a more inward-looking and self-reflective perspective, where the focus is on personal growth and spirituality, rather than external achievement and status.
Islam makes the balance between the two wills. Islam accepts the importance of cultivating a balancing perspective that values both inner growth and material well-being and prioritizing values that promote personal and societal well-being.
Encouraging materialism and consumerism can have several negative consequences, including:
1. Increased waste and environmental degradation.
2. Widening economic and social inequality as resources are concentrated in the hands of a few.
3. Decreased happiness and satisfaction, as people become focused on acquiring more material possessions rather than cultivating meaningful relationships and experiences.
4. A distorted sense of values, as people prioritize material goods over moral and ethical principles.
5. Increased debt and financial insecurity as people accumulate more material possessions they cannot afford.
Materialism and consumerism lead to a distorted view of success and happiness and undermine individual and societal well-being. It is essential to cultivate a balanced perspective and prioritize values promoting meaningful relationships, personal growth, and community engagement.
The Qur’ân says:
“Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children, as the likeness of vegetation after rain, thereof the growth is pleasing to the tiller; afterward, it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment (for the disbelievers, evil-doers), and (there is) Forgiveness from Allah and (His) Good Pleasure (for the believers, good-doers), whereas the life of this world is only a deceiving enjoyment.” (Al-Hadid, 57/20)
Narrated ‘Urwa bin Az-Zubair and Sa’id bin Al-Musaiyab:
Hakim bin Hizam said, “(Once) I asked Allah’s Messenger (ﷺ) (for something) and he gave it to me. Again, I asked and he gave (it to me). Again I asked and he gave (it to me). And then he said, “O Hakim! This property is like a sweet fresh fruit; whoever takes it without greediness is blessed in it, and whoever takes it with greediness is not blessed in it, and he is like a person who eats but is never satisfied. The upper (giving) hand is better than the lower (receiving) hand.” Hakim added, “I said to Allah’s Messenger (ﷺ), ‘By Him (Allah) Who sent you with the Truth, I shall never accept anything from anybody after you, till I leave this world.’ Then Abu Bakr (during his caliphate) called Hakim to give him his share of the war booty (like the other companions of the Prophet (ﷺ) ), but he refused to accept anything. Then ‘Umar (during his caliphate) called him to give him his share, but he refused. On that ‘Umar said, “O Muslims! I would like you to witness that I offered Hakim his share of this booty and he refused to take it.” So, Hakim never took anything from anybody after the Prophet (ﷺ) till he died.
Idolatry is the worship of an idol or a physical object as a representation of a deity or divine power. It is often associated with polytheistic or pagan beliefs, where multiple gods are worshiped through the creation and worship of physical representations or statues. Idolatry also refers to the excessive devotion or admiration of a person, idea, or thing, to the point where it becomes the center of one’s life and replaces religious devotion.
Idolatry can have several negative consequences, including:
1. Diverting attention and devotion away from a higher power or deity.
2. Encouraging materialism and consumerism, as the focus becomes on the physical object rather than spiritual or moral values.
3. Weakening the community by promoting individualism and self-centeredness.
4. Undermining religious unity and creating division among religious group members.
5. Hindering personal growth and spiritual development by limiting the scope of one’s beliefs and understanding of the divine.
Idol worship is a rejection of true faith and a threat to religious purity and unity. Worshiping idols and associating partners with Almighty Allah are the greatest sins in terms of Islamic belief and culture.
The Qur’ân says:
“And (Abraham) said: You have taken (for worship) idols instead of Allah, and the love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.” (Al-‘Ankabut, 29/25)
Narrated Ishaq bin ‘Abdullah bin Abi Talhah, that Rafi’ bin Ishaq informed him, saying: “I and ‘Abdullah bin Abi Talhah entered upon Abu Sa’eed Al-Khudri to visit him. So, Abu Sa’eed said: ‘The Messenger of Allah (ﷺ) informed us: “The angels do not enter a house in which there is an image or a picture.”
Bad morals are detrimental to individuals or society. Having bad moral character results in negative consequences for the individual and others and leads to a lack of trust and respect from others. Elements of bad moral character can have various negative consequences for the individual displaying them and those around them. Some examples include:
1. Damage to reputation: People who display elements of bad moral character, such as dishonesty, deceitfulness, or lack of integrity, may damage their reputation and credibility. This can make it difficult for them to establish and maintain personal and professional relationships.
2. Legal consequences: Some elements of bad moral character can lead to legal consequences, such as fraud, embezzlement, or other forms of criminal behavior.
3. Loss of employment: Elements of bad moral character can also lead to the loss of employment or difficulty in finding new employment.
4. Impact on mental and physical health: People who display elements of bad moral character may also experience negative effects on their mental and physical health, such as stress, anxiety, or depression.
5. Impact on others: people who display elements of bad moral character may also negatively impact those around them. For example, a dishonest person may harm others through their actions, while a lack of integrity or responsibility may harm those who are depending on that person.
6. It’s important to see that these are just examples and that the consequences of bad moral character can vary depending on the specific actions and circumstances.
Good morals are principles or values that promote the well-being of individuals and society. Good morals are the right choices and leading a fulfilling and meaningful life. Elements of good moral character can have various positive consequences, both for the individual displaying them and those around them. Some examples include:
1. Positive reputation: People who display good moral characters, such as honesty, integrity, and responsibility, may develop a positive reputation, which can help them establish and maintain relationships, both personal and professional.
2. Professional success: Good moral character can be an asset in the professional world, making it more likely for a person to be successful in their career.
3. Better mental and physical health: People who display elements of good moral character may also experience positive effects on their mental and physical health, such as better stress management, less anxiety, and depression.
4. Positive impact on others: people who display elements of good moral character may also positively impact those around them. For example, a person with integrity and honesty may be trusted more, leading to stronger relationships, while a responsible person may be relied on by others.
5. Legal benefits: Good moral character is often considered in legal proceedings and can be used as a mitigating factor when determining the severity of a sentence.
It’s important to see that these are just examples and that the consequences of good moral character can vary depending on the specific actions and circumstances. Additionally, it’s important to keep in mind that good moral character is a multi-faceted concept that can be influenced by various factors such as cultural, social, and personal beliefs.
سُبْحَانَكَ لَا عِلْمَ لَنَا اِلَّا مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلٖيمُ الْحَكٖيمُ
“Glory be to You; we do not know what you have taught us. Verily, it is You, the All-Knower, the All-Wise.” (Al-Baqarah, 2/32)
 Sahih al-Bukhari, Oppressions, Hadith number: 2457.
 Jami’ at-Tirmidhi, The Book on Legal Punishments (Al-Hudud), Hadith number: 1459.
 Sahih al-Bukhari, Oppressions, Hadith number: 2444.
 Jami’ at-Tirmidhi, Chapters on Supplication, Hadith number: 3479.
 Sahih al-Bukhari, Seditions and the End of the World, Hadith number: 7081.
 Sunan Ibn Majah, Zuhd, Hadith number: 4199.
 Sunan Ibn Majah, Chapters on Food, Hadith number: 3263.
 Sahih al-Bukhari, Food-Meals, Hadith number: 5425.
 Sahih al-Bukhari, Belief, Hadith number: 33.
 Sahih Muslim, The Book of Virtue, Enjoining Good Manners and Joining of the Ties of Kinship, Hadith number: 2589.
 Sahih al-Bukhari, Judgments (Ahkaam), Hadith number: 7171.
 Sahih al-Bukhari, To make the Heart Tender (Ar-Riqaq), Hadith number: 6469.
 Sahih Muslim, The Book of Faith, Hadith number: 102.
 Sahih al-Bukhari, Belief, Hadith number: 13.
 Sahih Muslim, The Book of Faith, Hadith number: 54.
 Sahih al-Bukhari, Judgments (Ahkaam), Hadith number: 7152.
 Sahih Muslim, The Book of Virtue, Enjoining Good Manners and Joining of the Ties of Kinship, Hadith number: 2607.
 Sahih al-Bukhari, Obligatory Charity Tax (Zakat), Hadith number: 1472.
 Jami` at-Tirmidhi, Chapters on Manners, Hadith number: 2805.
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