DARKDANGERBIGOTRY.COMhttp://darkdangerbigotry.comdarkdangerbigotry.com - Commonly Disregarded Qur'anic Rulings - Recently AddedenCopyright (C) 1994 darkdangerbigotry.com 1DARKDANGERBIGOTRY.COMhttp://darkdangerbigotry.comhttp://harunyahya.com/assets/images/hy_muhur.png11666Prayers that believers should recite at least once in their lives  

Allah reveals what Muslims should pray for in many verses of the Qur’an. Prayer leads us to that which already exists in our destinies. It is Allah Who both determines our destiny and Who causes us to pray. Prayer is one of the most important religious observances for a Muslim. A believer who prays knows his weakness before Allah and always submits himself to Him. In return for his prayers he may hope to be a valued servant possessed of taqwa in the Sight of Allah. In one verse Allah reveals:

"Say: ‘What has My Lord to do with you if you do not call on Him? But you have denied the truth, so punishment is bound to come.’” (Surat al-Furqan, 77)

This chapter contains some of the prayers revealed in the Qur’an that believers should recite at least once in their lives.

… There are some people who say, ‘Our Lord, give us good in the world.’ They will have no share in the Hereafter. And there are others who say, ‘OUR LORD, GIVE US GOOD IN THE WORLD, AND GOOD IN THE HEREAFTER, AND SAFEGUARD US FROM THE PUNISHMENT OF THE FIRE.’… (Surat al-Baqara; 200-202)

“The Messenger has faith in what has been sent down to him from his Lord, and so do the believers. Each one has faith in Allah and His angels and His Books and His Messengers. WE DO NOT DIFFERENTIATE BETWEEN ANY OF HIS MESSENGERS. THEY SAY, ‘WE HEAR AND WE OBEY. FORGIVE US, OUR LORD! YOU ARE OUR JOURNEY’S END.’” (Surat al-Baqara; 285)






“those who remember Allah, standing, sitting and lying on their sides, and reflect on the Creation of the heavens and the earth: ‘OUR LORD, YOU HAVE NOT CREATED THIS FOR NOTHING. GLORY BE TO YOU! SO SAFEGUARD US FROM THE PUNISHMENT OF THE FIRE.” (Surah Al ‘Imran; 191)




“When they listen to what has been sent down to the Messenger, you see their eyes overflowing with tears because of what they recognise of the truth. They say, ‘OOU LORD, WE HAVE FAITH. SO WRITE US DOWN AMONG THE WITNESSES.” (Surat al-Ma’ida; 83)

“When they turn their eyes towards the Companions of the Fire, they will say, ‘OUR LORD, DO NOT PLACE US WITH THE PEOPLE OF THE WRONGDOERS!’” (Surat al-A’raf; 47)




“When the young men took refuge in the cave and said, ‘OUR LORD. GIVE US MERCY DIRECTLY FROM YOU AND OPEN THE WAY FOR US TO RIGHT GUIDANCE IN OUR SITUATION.” (Surat al-Kahf; 10)

Never say about anything, ‘I am doing that tomorrow,’ without adding ‘IF ALLAH WILLS.’ Remember your Lord when you forget, and say, ‘HOPEFULLY MY LORD WILL GUIDE ME TO SOMETHING CLOSER TO RIGHT GUIDANCE THAN THIS.” (Surat al-Kahf; 23-24)

“There was a group of My servants who said, “OUR LORD, WE HAVE FAITH, SO FORGIVE US AND HAVE MERCY ON US. YOU ARE THE BEST OF THE MERCIFUL.” But you made a mockery of them so that they made you forget to remember Me while you were laughing at them.” (Surat al-Muminun; 109-110)


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Warning of punishment  

The basic philosophy of a society which does not live by the values of the Qur’an is that man is responsible to himself alone. According to that superstitious way of thinking, man needs only to provide the best conditions for himself and surround himself with the most comfortable environment he can. He assumes no responsibility whatsoever toward the lives of others. This being the case, most people assume they are accountable only for their own adherence to religious values and thus distance themselves from any responsibility for communicating Allah’s message to others. From the Qur’anic viewpoint, however, the reality is quite different.

Among a Muslim’s responsibilities is to convey the religion of Islam to the people around him and encourage them to believe in Allah. In the Qur’an, Allah reveals this in the words:

You who are enveloped in your cloak!

Arise and warn. (Surat al- Muddaththir; 1-2)

Every Muslim is also responsible for calling others to Islam. The believer wants everyone to share his contentment in Islam. His objective is to communicate the existence of Allah to everyone, make people aware that they will be called to account in the Hereafter and describe how Hell is a true place of torment for those who fail to obey Allah’s commandments. For a Muslim, these duties are far more important than commerce, comfort or entertainment. In order to communicate Allah’s religion to people, they do whatever it takes, even if it means abandoning home or possessions. In the Qur’an, Allah addresses His Prophet (saas) and all believers, saying:

Warn them of the Day of Bitter Regret when the affair will be resolved. But they take no notice. They have no faith. (Surah Maryam; 39)

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Being resolute in worship  

He is Lord of the heavens and the earth and everything in between them, so worship Him and persevere in His worship. Do you know of any other with His Name? (Surah Maryam; 65)

“To be resolute” is to be firm in purpose and persistent therein. Allah orders Muslims not only to perform acts of worship, but also to be resolute in performing them.

However, some people tend to limit the concept of being resolute in worship to certain obligatory acts such as regular prayer, giving alms, fasting or pilgrimage. Of course believers are supposed to perform these acts of worship in a complete and perfect manner. In its true sense, however, worship means “being a servant.” That is, a person's attitudes, behavior and whatever they do to serve Allah are all acts of worship. Compliance with what is ordered in the Qur’an comprises many important obligatory acts of worship, and is in itself an act of worship.

Actions such as performing prayer five times a day, controlling one’s temper, speaking gently and kindly, warning people of the Hereafter, avoiding wicked thoughts and refraining from pointless dispute are all obligatory acts of worship. Therefore, this commandment refers to both the physical acts of worship and the moral excellence that a believer adopts for himself.

However, the resoluteness of Muslims will be put to test. Stories of prophets and believers of the past portray events by which their perseverance was tested. Trying times are shown to be invaluable opportunities to demonstrate a Muslim’s loyalty to Allah.

The verbal and physical attacks of unbelievers are among the occurrences through which a Muslim’s loyalty to his religion is tested. Disease, thirst, starvation, exhaustion, threats and life-endangering situations are also tests for believers. There will be many times when a Muslim must persevere to live by the moral values of Islam.

There are also times when Allah grants believers such favors as health, strength, wealth or power. These, too, are invaluable opportunities through which they can demonstrate their commitment to the religion of Allah. That is, Muslims will be tested with both hardship and ease, yet neither should make them deviate from righteous conduct.

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Not to trust persons whose words are not to be trusted  

In searching for the truth, the Qur’an advises us to consult others in situations where one’s own experience or knowledge is insufficient. Often, when Muslims fear they may have made a mistake, they seek advice about how to find the right thing to do and avoid wrong actions. That is, the aim of seeking advice is to find out what is right and proper.

However, not everyone has the wisdom and honesty to make the right decisions or to lay his own interests aside. There are people, too, whose words cannot be trusted. Anyone who gives advice must possess particular qualities, the foremost of which is faith in Allah. Only by acting according to his conscience can a person make a right evaluation of a situation and explain it to someone else, even if such an explanation is not in his own best interests. His love and fear of Allah make him conscientious and trustworthy.

Any person who fails to employ his conscience and displays moral failings has neither the ability to see the right choice nor the ability to lead another to the truth. Consequently, a Muslim must be meticulous in choosing his advisors. In the Qur’an, Allah forbids obedience to wicked people and makes clear the type of person whose words and admonitions are not to be trusted - someone who easily transgresses Allah’s limits:

But do not obey any vile swearer of oaths,

Any backbiter, slandermonger,

Impeder of good, evil aggressor,

Gross, coarse and furthermore, despicable,

Simply because he possesses wealth and sons.

When Our Signs are recited to him, he says, ‘Just myths of previous peoples!’ (Surat al-Qalam; 10-15)

And in another verse, Allah reveals that there are two types of individuals who should not be listened to:

"Therefore wait patiently for the judgment of your Lord. Do not obey any evildoer or thankless man among them.” (Surat al-Insan; 24)

In the Qur’an, Allah reveals clearly whose word is to be trusted; that is, whose guidance and advice should be relied upon. According to this distinction, when it is a matter of his material and emotional welfare, a Muslim should never act on the advice of liars, gossipmongers, or aggressive, argumentative individuals, who easily disregard the limits set by Allah or people who are deceitful or sarcastic.

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Lying is frequently employed by some of those who foolishly eschew the morals of the Qur’an to mislead others. Various reasons prompt a man to lie: to avoid others’ criticisms, to lay the grounds for a dishonest argument or to attain superiority. However, no matter what the reason, this is an act forbidden by Allah. In the Qur’an, He praises those who are truthful and curses liars:

If anyone argues with you about him after the knowledge that has come to you, say, ‘Come then! Let us summon our sons and your sons, our women and your women, ourselves and yourselves. Then let us make earnest supplication and call down the curse of Allah upon the liars.’ (Surah Al ‘Imran; 61)

Every inaccurate word uttered with the intent to mislead someone is a lie. But a person may say something incorrect unintentionally or simply out of forgetfulness. A person who does not seek to mislead another loses no time in correcting his words. However, a deliberate lie is based on evil intention: the liar has a purpose. Therefore, Allah holds him liable for his intentions. As commanded in the verse below, Muslims must always speak the truth:

You who believe! Have taqwa of Allah and speak the right word. (Surat al-Ahzab; 70)

Even if an unintentional word escapes from his mouth in an unguarded moment, a Muslim will immediately make up for it. He will never deliberately try to mislead someone, knowing that he will have give an account of his actions in the Hereafter; for this is a thing to be condemned both in the Hereafter and in this world.

Our holy Prophet (saas) tells us this in the hadiths about avoiding telling lies:

"The least lovable creatures in the Sight of Allah on the Day of Reckoning are the liars, the proud and those who harbor ruthless hatred for their brothers in their breasts..." (Imam Gazali, İhya'u Ulum'id-din, Vol. 3, p. 355)

Narrated 'Abdullah:

The Prophet said, "Truthfulness leads to righteousness, and righteousness leads to Paradise. And a man keeps on telling the truth until he becomes a truthful person. Falsehood leads to Al-Fajur (i.e. wickedness, evil-doing), and Al-Fajur (wickedness) leads to the (Hell) Fire, and a man may keep on telling lies till he is written before Allah, a liar." (Sahih Bukhari, Volume 8, Book 73, Number 116; Sahih Muslim)

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Not losing hope in Allah’s mercy  

Say [from Me]: ‘My servants, you who have transgressed against yourselves, do not despair of the mercy of Allah. Truly Allah forgives all wrong actions. He is the Ever-Forgiving, the Most Merciful.’ (Surat az-Zumar; 53)

In many verses of the Qur’an, Allah mentions that Muslims -even those with the most fear of Allah- may make mistakes. In this verse surely Allah brings relief to their hearts, for a Muslim who errs may feel great regret, sorrow and guilt. Allah knows that Muslims are very careful about improving their shortcomings. In the Qur’an, He gives the examples of prophets who have won His approval to show that every person may make mistakes.

So these encouraging and refreshing consolations prevent Muslims from falling into despair after they have made a mistake. Allah has promised to forgive a person’s errors without exception, if that person is sorry and repents of what he has done.

But despite the many consolations in the Qur’an that refresh the spirit and give hope, many human beings still do not admit that they make mistakes, in an ignorant manner. In spite of the glad tidings announced in the Qur’an, after making a mistake they become wrapped in despair and become anxious and downhearted which is totally wrong behavior. An individual who refuses to acknowledge errors he has committed out of pride and arrogance is greatly unhappy by what he has done. He has trouble accepting that he is a creature prone to making mistakes and faulty decisions, and whose actions and words may be wrong. He does not consider that perfection and freedom from error belong only to Allah. He wants to be perfect himself. But he cannot, and the fact that some of his attitudes are wrong, draws him into despair.

A Muslim experiences deep peace by accepting his imperfections and helplessness in relation to Allah and never claims to be free from error.

It should be remembered that the tendency to err and sin -even though one may be a firm believer- makes him more aware of Allah’s perfection. One can conceive of perfection only when he has experienced imperfection. Consciousness of his own failures and weaknesses lets him better appreciate the absolute perfection of Allah. He will have a clear conception that He is exalted above all else while measuring Allah with His true measure and glorifying Him with praise.

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Remembering Allah when one forgets something  

Man is a being of imperfection, while Allah alone is self-sufficient. This is because Allah created man with weaknesses. One of man's weaknesses is forgetfulness; no one is free of it, no matter how intelligent he may be.

Admitting this weakness makes one acknowledge his dependence upon Allah. In a way, that is because a person can claim to exist only through his memory. All the information related to his identity, beliefs, deeds, pleasures, habits and way of life are held in memory.

However, Allah may allow one to forget the end of the sentence he is speaking, and, if He wills, can make him forget his entire life in an instant. In order to be aware of himself, man is in need of Allah, Who permits him to keep information in his memory at every moment. If Allah should take a piece of information from a person’s mind, he will have no power whatsoever to retrieve it. In such a state of helplessness, everyone should take refuge in Allah and seek His help:

… Remember your Lord when you forget, and say, ‘Hopefully my Lord will guide me to something closer to right guidance than this.’ (Surat al-Kahf; 24)

Remembering something that one has forgotten and succeeding in any particular objective is possible only by Allah’s will. Therefore, the only recourse is to pray for guidance.

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Calling others to Allah’s path with wise and good methods and without applying coercion  

Call to the way of your Lord with wisdom and fair admonition, and argue with them in the kindest way. Your Lord knows best who is misguided from His way. And He knows best who are guided. (Surat an-Nahl; 125)

Islam is acceptable to Allah only when a person lives by it sincerely, willingly and happily, and only when the person himself consents to it. Allah has revealed this quality of religion in many verses of the Qur’an. For example, a person who prays five times a day must do it willingly and lovingly for Allah. Or if someone gives gifts from his possessions, he must do it willingly and lovingly, if his act of worship is to be approved in Allah’s Sight.

Someone becomes a Muslim when he is able to acknowledge Allah through his intellect and in his heart. Moreover, he must be conscious of the purpose of his religious duties. And he must be aware of why he performs these acts of service. This comes from his attachment to the Muslim religion and his absolute belief in Allah’s existence. For this reason, he performs the requirements of religious moral values willingly and lovingly. Therefore, Islam is a religion whose true practice depends on the voluntary choice of the individual.

Hence, there is no compulsion to accept Islam. Allah does not expect Muslims to pressurize those who do not incline towards Islam, since religion adopted under oppression is not acceptable in His Sight. Adopting religion without sincerity and only because of pressure from others will have no validity before Allah. Therefore it will make no difference for anyone to practice religion with this kind of morality.

Communicating the religion of Islam to others should be an invitation made with gracious words, as a summons to a relationship with Allah.  In the Qur’an Allah reveals that there is no coercion in religion:

There is no compulsion where the religion is concerned. Right guidance has become clearly distinct from error. Anyone who rejects false gods and believes in Allah has grasped the Firmest Handhold, which will never give way. Allah is All-Hearing, All-Knowing. (Surat al-Baqara; 256)

In compliance with the morals of the Qur’an, when explaining the religion of Allah, Muslims employ the best style that will kindle love in the hearts of people towards Islam. They must be kind and patient. When people can love and respect Muslims, they will be receptive to the system of beliefs that give them moral excellence. Therefore, the right word will be important to soften their hearts to Islam.

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Not yearning for unbelievers’ wealth  

Do not direct your eyes longingly to what We have given certain of them to enjoy. Do not feel sad concerning them. And take the believers under your wing. (Surat al-Hijr; 88)

Allah makes clear in the Qur’an that He may grant wealth to both non-believers and believers. However, the reasons are not the same.

Wealth given to believers is a manifestation of Allah’s promise to them of a good life in this world due to their moral excellence. Allah has revealed that he will make Muslims His heirs to the wealth of the world.

But for those to whom Allah grants abundant wealth although they are enemies to Him and His religion, it serves a different purpose:

Do not let their wealth and their children impress you. Allah merely wants to punish them by them in this world, and for them to expire while they are unbelievers. (Surat at-Tawba; 85)

Money, property, ornaments, opulent furnishings, clothes or other material means are only corruption for those who deny the existence of Allah and insist on disbelief. These favors serve to reveal the extent of their ingratitude and denial of Allah.

In His wisdom, Allah may punish people in various ways. An unbeliever may be afflicted with forms of punishment of which he is unaware, such as an affliction that seizes his heart. A situation deemed advantageous may well turn out to be a disappointment for him in the Hereafter.

For this reason, yearning for anything that has been granted to an unbeliever is not in compliance with the morals of the Qur’an. Muslim morality and piety must be strongly admired. For this reason, Allah has commanded that the wealth of those who do not practice religious morality should not arouse any admiration within a believer. Nor should their way of life, their possessions or anything else.

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Not pursuing what one has no personal knowledge of  

People must achieve certainty based on their conscience about any thought or belief they live by, advocate and spread. To follow any ideology, person or cause about which one is not knowledgeable is forbidden in the Qur’an. Moreover, Allah states that on the Day of Resurrection, people will be held accountable for whatever they believe is true and propagate with their eyes, ears and hearts:

Do not pursue what you have no knowledge of. Hearing, sight and hearts will all be questioned. (Surat al-Isra’; 36)

The only thought system of whose authenticity man can ever be certain is the one that Allah explains in detail in the Qur’an and the Sunna of our Prophet (saas). Muslims therefore reject any belief which is not compatible with the Qur’an and the Sunna, as well as with their consciences. In order for a Muslim to support an individual or an idea, it is necessary for that idea to be ratified both in the Qur’an and the Sunna and for the individual to act within the boundaries of Qur’anic morality.

Moreover, a believer speaks with meticulous care while explaining, promoting or communicating any scientific, social or religious subject. He engages in no commercial or social partnership that does not conform to Islamic morality. Any idea bereft of sound grounds cannot earn a believer’s support. Therefore, the accuracy of his every statement or suggestion will be obvious to everyone.

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Remembering Allah’s will while speaking about the future  

Allah created man as a being bound by time and space, while He is unbounded by them and encompasses them, since it is He Who created them. By his very nature, man is confined to time and space, but Allah sees time and space both from within and without and holds them under His control.

This means that Allah sees and knows the beginning, end and duration of everyone’s life simultaneously. For Allah, there is no lapse of time between the beginning of the universe and the Day of Judgment; yet, man perceives this as an infinitely long period. But just as we can see the beginning and end of a yardstick, Allah can see the beginning and end of the universe all at once.

Thus, the past, present and future are all part of a destiny that Allah has predetermined. Allah has revealed this to us in the Qur’an through the concept of destiny. Man can never escape his destiny. In brief, the future of man can be shaped only in the way Allah predetermines it. Therefore, in the Qur’an Allah commands people to say “If Allah wills” while expressing their plans in the future. For no matter what a person may expect to take place, nothing happens except what Allah wills. Muslims have faith in the fact that only what Allah wills will occur, so believers never speak with certainty about the future, even about the next moment. Instead, they say, “In-sha-Allah,” which means, "If Allah wills."

Never say about anything, ‘I am doing that tomorrow,’ without adding ‘If Allah wills.’ (Surat al-Kahf; 23-24)

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Spreading good tidings of paradise  

We have sent you with the truth bringing good news and giving warning. There is no community to which a warner has not come.  (Surah Fatir; 24)

Along with warnings, Muslims are also responsible for giving good news. The Qur’an was revealed both as a warning and a bringer of good tidings. In it, Allah gives the encouragement of Paradise for people of moral excellence. Provided they are patient, sincere, just and modest, Allah promises practicing Muslims many rewards in the Hereafter. Paradise is so glorious in terms of its artistry, richness and magnificence that nothing in this world can be compared to it. Everything created therein is of unprecedented beauty. The joy, happiness and relief that people in Paradise will experience are also unparalleled. In the Qur’an, Allah gives detailed accounts of Paradise that are a source of great enthusiasm for Muslims. Contemplating Paradise motivates Muslims and encourages them to make serious efforts to attain it. Knowing that Allah generously rewards every bit of good done for His cause, the Muslim feels more devoted to Him.

Allah also presents rewards to Muslims in this world; domination of Islamic values across the world, the descent of Prophet Jesus (AS) in the end times, relief of the heart, victory over unbelievers, inheritance of abundant wealth, and a good life are among those mentioned in the Qur’an. Each is a further incentive and source of joy for Muslims.

It is an act of worship for Muslims to pass on this good news. Thus, Allah referred to prophets as those who “give good news” as well as “warnings.” Tidings about the improvement of the Muslims in the material or spiritual sense, their successes, Allah’s help and protection of them, and their victories strengthen the morale of believers, while discouraging and terrifying the hypocrites and unbelievers.

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Justice under all circumstances  

Justice means being fair and impartial when offering solutions to problems between people. Those who do not live by the values of the Qur’an, however, generally do not conduct themselves with a sense of justice. Many external factors may have a positive or negative impact on their decisions. A person may give preference to the party he feels closer to himself, or his own interests may influence the verdict, or he may veer from justice for the sake of personal inclinations.

Deviation from strict justice is often greatest towards those whom one dislikes most. Grudges and resentment cloud the mind and make it hard to take a decision in favor of the despised party. Rage harbored in the heart may hinder a person from even acknowledging the other party’s rights of. For this reason Allah draws special attention to this pitfall and warns believers against it:

You who believe! Show integrity for the sake of Allah, bearing witness with justice. Do not let hatred for a people incite you into not being just. Be just. That is closer to heedfulness. Have fear of Allah. Allah is aware of what you do. (Surat al- Ma‘ida; 8)

In compliance with the verse, Muslims never commit injustice to any individual or society because of kinship, resentment or out of personal interests. No matter what someone’s belief, ideology or philosophy may be, or how hostile his attitude to Muslims, a true believer always treats him with justice. He is not moved by emotion toward unfair decisions, and even when contrary to his own interests, he does not conceal or distort the truth.

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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:

Do not relax in pursuit of the enemy. If you feel pain, they too are feeling it just as you are, but you hope for something from Allah which they cannot hope for. Allah is All-Knowing, All-Wise. (Surat an-Nisa’; 104)

Do not give up and do not be downhearted. You shall be uppermost if you are believers. (Surah Al ‘Imran; 139)

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.


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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:

Give good news to the humble-hearted.” (Al-Hajj; 34)

You who believe! If any of you renounce your religion, Allah will bring forward a people whom He loves and who love Him, humble to the believers, fierce to the unbelievers, who strive in the Way of Allah and do not fear the blame of any censurer. That is the unbounded favor of Allah which He gives to whoever He wills. Allah is Boundless, All-Knowing. (Surat al-Ma’ida; 54)

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.

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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.

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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:

It has been sent down to you in the Book that when you hear Allah’s Signs being rejected and mocked at by people, you must not sit with them till they start talking of other things. If you do, you are just the same as them. Allah will gather all the hypocrites and unbelievers into Hell. (Surat an-Nisa; 140)

When you see people engrossed in mockery of Our Signs, turn from them until they start to talk of other things. And if satan should ever cause you to forget, once you remember, do not stay sitting with the wrongdoers. (Surat al-An‘am; 68)

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.

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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.

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Not forgetting one's own conduct when warning others Do you order people to devoutness and forget yourselves, when you recite the Book? Will you not use your intellect? (Surat al-Baqara; 44)

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.

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Being steadfast during worldly occupations Muslims must be careful not to become carried away by daily routines to the point of forgetting the main purpose of their life, which is to worship Allah. This means they do their best to comply meticulously with His commandments. Unless a believer strives to keep his faith sincere and improve his relationship with Allah, he can eventually lose his sensitivity to faith-related issues and fail to exercise wisdom.

For some, prosperity proves to be a test more difficult than hardship. In hard times, people find it easier to keep their minds occupied with the remembrance of Allah, since it is then that they feel the need for Allah in their hearts. But it is important to maintain this spiritual bond alive even after the crisis is over.

Anyone who has undergone difficulties and ordeals for the cause of Allah must keep up the remembrance of Him and his zeal based on faith and never forget his main purpose in life. Failing to remember Allah hardens one’s heart, disables his consciousness and makes one unable to benefit from the lessons of life. Separated from Allah’s will, he progresses along a path of no return. After having forgotten the Hereafter, his benumbed heart then turns its attention solely to the life of this world, and he finds immediate gratifications more attractive than making efforts for the cause of Allah. Allah tells His Messenger (saas) to warn against such a danger:

Say: ‘If your fathers or your sons or your brothers or your wives or your tribe, or any wealth you have acquired, or any business you fear may slump, or any house which pleases you, are dearer to you than Allah and His Messenger and striving in His Way, then wait until Allah brings about His command. Allah does not guide people who are deviators.’ (Surat at-Tawba; 24)

A Muslim must always remain alert against attachment to this world. A believer may sometimes fall into error and abandon a course of action that was pleasing to Allah; he may improperly give in to his ego and desire some worldly pleasures. Continuation of such acts may lead to disbelief and hypocrisy.

The condition of the ones who lose their consciousness and prefer worldly earnings to Allah’s Prophet (saas) is an example of such bad behavior:

But when they see a chance of trade or entertainment they scatter off to it and leave you standing there. Say: ‘What is with Allah is better than trade or entertainment. Allah is the Best of Providers.’ (Surat al-Jumu‘a; 11)

Faithful believers who always fear Allah, the Day of Judgment and hell are not taken in by the deceptions of this world.

Not distracted by trade or commerce from the remembrance of Allah and the establishment of regular prayer and the payment of alms; fearing a day when all hearts and eyes will be in turmoil.  (Surat al-Nur; 37)

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