Not forgetting one's own conduct when warning others
An intelligent and experienced person well acquainted with the Qur'an can detect the minor faults and weaknesses in the faith of people and advise them accordingly. This is a praiseworthy quality, yet that does not mean he himself is free of mistakes. On contrary, he must strive to avoid committing the same errors; otherwise, he may earn Allah's disapproval, rather than reward for his advice.
It is unlikely that someone able to recognize a fault in others will fail to recognize it in his own soul. Undoubtedly, he is also aware of his own wrongdoings and sins. This shows that he is very insincere. For instance, it would be hypocritical for a liar to call people to truth and sincerity, or for someone who does not pray to call others to regular prayer. An advisor who fears Allah would surely be the first one to avoid committing sins. The conclusion to the verse above, "Will you not use your intellect?" makes it clear that people should practice what they preach.
Deviant attitudes such as the desire to control others, have one's word respected or be influential underlie hypocritical behavior that is incompatible with the moral values of the Qur'an. This kind of motivation will neither protect the interests of the religion nor correct the mistakes and sins of Muslims. If one gives these warnings out of fear of Allah and a concern that these errors should not be committed, he is more concerned that he does not commit the same sins himself. But when he counsels and advises only to attain status, respect and esteem, the manipulation of faith-related issues for personal benefit will only lead to great disappointment in the Hereafter.
When a Muslim sees another committing an error that he himself is guilty of, he can let him know that he, too, is trying to correct that same mistake. Then the two can encourage one another toward improvement and by doing so, earn the pleasure of Allah.
Writing down a debt
You who believe! When you take on a debt for a specified period, write it down. A writer should write it down between you justly. No writer should refuse to write; as Allah has taught him, so he should write. The one incurring the debt should dictate and should have fear of Allah his Lord and not reduce it in any way. If the person incurring the debt is incompetent or weak or unable to dictate, then his guardian should dictate for him justly. Two men among you should act as witnesses. But if there are not two men, then a man and two women with whom you are satisfied as witnesses; then if one of them forgets, the other can remind her. Witnesses should not refuse when they are called upon. Do not think it too trivial to write down, whether small or large, with the date that it falls due. Doing that is more just in Allah's Sight and more helpful when bearing witness and more likely to eliminate any doubt—unless it is an immediate transaction hand-to-hand, taken and given without delay. There is nothing wrong in your not writing that down. Call witnesses when you trade. Neither writer nor witness should be put under pressure. If you do that, it is deviancy on your part. Have fear of Allah, and Allah will give you knowledge. Allah has knowledge of all things." (Surat al-Baqara; 282)
In this verse, Allah clearly states that believers must keep records of their debts. Believers cannot disregard this commandment because of kinship, assumed sincerity or friendship. This commandment applies to every-one, no matter how much the debt may be, since there is no exception to this obligation. Therefore, sincere believers should behave according to this command in the Qur'an, without reserve. Allah makes it clear that such a precaution is the best way to eliminate doubt, misunderstandings or injustice in the future. There is no reason not to comply with this injunction.
Leaving groups where people speak against Allah
No matter where they may be, believers never make concessions about their faith, since every Muslim is a representative of Allah and His religion. For a believer who is conscious of this fact and the responsibility it entails, it cannot be fitting for him to remain in an environment where people talk against Allah and His religion. Allah forbids such an attitude:
The main attribute of the members of ignorant societies is their failure to appreciate Allah's majesty and their heedlessness of Allah's superior power. With an ill-favored arrogance they unwisely derive from their unthinking state, unbelievers speak against Allah and His religion. This may be in the form of an explicit assault or merely implications or ignorant comments about religion in general. In any case, it is obligatory for a believer to leave that place if he is unable to rectify the situation. Remaining oblivious to it and staying on as a member of such a group is unlawful for a believer.
Praising and glorifying Allah at specified times
Praising and glorifying Allah is an important part of a believer's life, saying that Allah is the only One Who is worthy of glory and confirming that He is exalted above any imperfection or fault. This is done both by the tongue and heart.
Allah states in the Qur'an that praising and exalting Him are acts of worship performed by all Creation:
The seven heavens and the earth and everyone in them glorify Him. There is nothing which does not glorify Him with praise, but you do not understand their glorification. He is All-Forbearing, Ever-Forgiving. (Surat al-Isra'; 44)
The thunder glorifies His praise, as do the angels, out of fear of Him... (Surat ar-Ra'd; 13)
During regular prayers (salah) five times a day, praising and glorifying Allah at certain times are obligatory acts. A believer does not arrange Allah's commandments in order of importance according to his own understanding. He does not consider praying to be more important than glorifying Allah, or fasting more important than giving alms. He obeys all of Allah's commands to the letter. In the Qur'an, Allah reveals that He created man only to worship Him, and it is one of the most important duties of a Muslim to glorify Allah in the way He instructs. Glorifying Allah and praising Him at the same time during morning and afternoon prayers are particularly emphasized in the verses.
Being humble toward believers and a deterrent toward unbelievers
Being modest and humble is an attitude praised in the Qur'an, and a Muslim who is humble inspires affection and trust to the hearts of other believers. In its true sense, modesty is an awareness that one owes all his good qualities to Allah and that there is none worthy of worship but Him. No matter how good-looking, successful, wealthy, intelligent or strong a believer may be, he knows that these are all blessings granted by Allah, that they are actually a trial for him, and that each one of them are opportunities to earn His good pleasure. Therefore, he cannot grow arrogant. This characteristic manifests itself in respect and humbleness towards other believers, who are endowed with noble souls. In the Qur'an, Allah describes this conduct as follows:
As conveyed in the verse above, believers show modesty to other believers but do not remain humble before unbelievers. This attribute of believers is mentioned in another verse:
Muhammad is the Messenger of Allah, and those who are with him are fierce to the unbelievers, merciful to one another… (Surat al-Fath; 29)
Allah speaks to believers in the Qur'an as a close and intimate friend. And He commands them to challenge infidels and hypocrites about their ideas. For this reason, a Muslim will always behave towards a hypocrite or an unbeliever as Allah dictates in the Qur'an. Apart from the Qur'an and the Sunna, there is no other criterion by which to determine a believer's behavior.
Thus, it is an act of worship to love and respect other Muslims and to be a deterrent towards unbelievers and hypocrites who harbor grudges against the religion of Allah and employ all means to oppose it, covertly or openly. A show of love and respect to these would indicate support and approval of their negative attitude.
However, it is also important not to misunderstand the concept of deterrence, since in this context it does not entail deterrence in the physical sense. What is actually meant is to thwart the expectations of the hypocrites and unbelievers through resoluteness and strong commitment to religious moral values.
Deterrence also means thwarting strategies directed against Muslims by exposing them, assuming a clear stance towards their reprehensible attitudes and not being intimate friends with such people.
Believers are the people whom hypocrites fear most. In the Qur'an, Allah states that hypocrites fear them as they fear Allah (Surat al-Hashr; 13). For this reason, it is important for a Muslim to have the taqwa (fear for Allah) that puts fear into the hearts of His enemies and to those hostile to Muslims. At the same time, getting along well with non-Muslims who do not engage in efforts against Islam and attempting to bring the hearts of people recently introduced to Islam nearer to the faith are practices encouraged by Allah in the Qur'an.
Remaining steadfast and firm
The strength of a believer's faith, sincerity and commitment to Allah's cause becomes obvious from his steadfastness, which also reflects the intensity of honor he feels for his religion.
Giving up in matters of religion is a weakness peculiar to those who have not yet attained maturity, despite living among believers. It often appears in the form of evasion during times of hardship, avoidance of risks or whatever is likely to harm one's private interests and giving priority to personal interests. rather than those of the religion. In times of ease, on the other hand, apathy manifests itself as not being disturbed about the unrest caused by unbelievers, avoidance of responsibility and difficult tasks and remaining passive and unwilling to take action in the face of unfavorable developments while engaged in an intellectual struggle. Faculties of reasoning and judgment grow blurred to such an extent that people consider avoiding of exertion in the service of Allah as a gain or blessing:
Among you there are people who hang back, and if you encounter a setback then they say, 'Allah has blessed me in that I was not there with them.' (Surat an-Nisa'; 72)
People foolishly tend to ease their consciences by pointing out that there are others who do undertake these tasks. However, once Allah gives relief and grants victory in which they have no share, they disclose their regret and are aware of how far removed they are from the superior morality of believers:
But if you meet with favor from Allah they say–as if there were no friendship between you and them–'Oh! If only I had been with them so that I too might have won a great victory.' (Surat an-Nisa'; 73)
But they have also lost great rewards and a superior status in the Hereafter.
Allah warns believers against displaying similar attitudes or being negatively influenced by people with weak faith:
So be steadfast. Allah's promise is true. Do not let those who have no certainty make you impatient and shake your firmness. (Surat ar-Rum; 60)
A person with real faith is never idle. A Muslim must strenuously fight against weaknesses such as uncertainty, listlessness, irresponsibility and adherence to the desires or whims of his lower self. Here are some verses that forbid believers from being idle in various circumstances:
The ideal Muslim supports the interests of his religion in times of difficulty as well as ease and prefers the approval of Allah over his own whims and desires. No difficulty or hardship daunts him or makes him lose his firmness and zeal.
Examples from the past serve as his role model:
Many a prophet has been fought, when there were many thousands with him! They did not give up in the face of what assailed them in the Way of Allah, nor did they weaken, nor did they yield. Allah loves the steadfast. (Surah Al 'Imran; 146)
In another verse, Allah mentions the value of serious effort:
But as for anyone who desires the Hereafter, and strives for it with the striving it deserves, being a believer, the striving of such people will be gratefully acknowledged. (Surat al-Isra'; 19)
STATEMENTS BY MR. ADNAN OKTAR REGARDING THE IMPORTANCE OF BEING EAGER TO UNDERGO DIFFICULTIES
ADNAN OKTAR: Mash'aAllah. The heroes of Siirt, our heroic brothers in the Southeast. They are very dear to us, insha'Allah. Let them relax in the knowledge that the community of Islam, the whole Turkic world, is heading toward a great salvation, and those heroic people will be able to live at ease, insha'Allah. They must love, watch over and protect one another. They must raise their levels of knowledge and culture. They must treat everything with humanity so their hearts can be at ease. The end result will be great salvation. But look, just yesterday I was reading the Qur'an; Allah always refers to the destructions of people. The people of 'Ad or Thamud, Pharaoh's people; they never heeded Allah's word. And tragedies were always inflicted on them. But there is something that Allah wants, that He insists on. Allah does not accept that religion without trouble and difficulty. A traditional conception has grown up among people. They imagine that they are born, grow up, go to school, pray and lead uneventful lives. If necessary they will go and study in Europe, have businesses, get married, have children, pray and die. But I see no such life in the Qur'an. If anyone else does, let them tell me, but there is nothing of the kind. On the contrary, Allah says; "Or did you suppose that you would enter the Garden without facing the same as those who came before you?" (Surat al-Baqara, 214). Of course, believers undergo severe tests. So everyone could choose such an easy life. I could have done so myself, and so could Süleyman Hilmi Tunahan. So could Bediüzzaman, couldn't he? And so could Abdulhakim Arvasi and Ali Haydar Efendi. None of them did. There is no question of one being able to say, "Let the holy ones get on with it, while we sit back and watch." They could have secured their own salvation. They would have no effect on our salvation. So everyone must share the same spirit as that of Bediüzzaman, Süleyman Hilmi Tunahan or Abdulhakim Arvasi. Of course. I am issuing a warning. I am telling the truth. We are in the age of the Mahdi (AS). Great things are happening in the age of the Mahdi (AS). There will be climates of great suffering.