Arab preacher Kamal el Zant and his place in the Muslim Ummah of Tatarstan: from recognition to exile. Arab preacher Kamal el Zant and his place in the Muslim ummah of Tatarstan: from recognition to exile Hud, peace be upon him
Kamal El Zant(born October 3, 1974) - Koran-hafiz (reader of the Koran), who preaches in Kazan mosques. Kamal El Zant explains the current issues of Islam in a simple and understandable language, with the help of which he achieved fame in Russia. Author of several books on the Islamic worldview and ethics (Tell Me About Faith, Morals of a Muslim). Also released DVD and MP3 discs with lectures on religion.
Encyclopedic YouTube
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✪ Dr. Kamal el-Zant | Morals of a Muslim [one of the important topics]
✪ "Rights of spouses" | Kamal el-Zant - Seminar in Turkey 2017
✪ What determines the level of your #Faith (Aqida)? | Dr. Kamal el-Zant
Subtitles
Biography
Born October 3, 1974. In 1992, Kamal El Zant came from Lebanon to Kazan. In 1992, he entered the Faculty of Medicine at KGM(I)U, and successfully graduated in 1999. 1999-2002 he studied in residency in oncology and 2 years in general surgery. At the moment she works in the clinic of the City Oncological Dispensary as an oncologist. He received his initial religious knowledge in Lebanon. Within 10-15 years he became a famous preacher in Russia. Since 2003, he has been a Quran hafiz. Since 2008, he has been studying in absentia at the Lebanese University "Al-Jinan" (Tripoli) in the master's program in the direction of "Quranic sciences".
Prohibition on the distribution of books
El Zant Kamal Abdul Rahman's book "Tell me about faith", released in 2009, was approved by ex-Mufti of Tatarstan Gusman Iskhakov. However, with the advent of Ildus Faizov, the Ulema Council of Tatarstan recommended that the mufti ban this book from use in mosques for its inconsistency with the canons of the Hanafi madhhab.
Lectures by Kamal Zant, which are held in the Kazan mosque "Ometlelar". As if one of his books was recognized as not corresponding to the canons of the Hanafi madhhab. However, at the same time, he continues to gather people in the evenings and give lectures.
The imam of this mosque, Almaz hazrat Safin, believes that there is no harm in Zant's lectures. According to him, he put many on the right path.
“There are many who, having listened to him, freed themselves from drug addiction, alcoholism, smoking, in general, people start a new life. The people attend his lectures with pleasure,” says hazrat.
At the same time, Safin emphasizes that Zant does not give his lectures in the mosque, and that perhaps the newspaper is pursuing some of its own policy.
“Probably, this is done in order to divide the Muslims. Kamal reads his lectures in the regional organization "Family" opened in the summer. There are no lectures in the mosque. However, the mosque with this organization are located in the same building. Maybe they just got confused,” he says.
According to islamnews.ru, the reason for such attacks is our faith, national identity, traditions, customs - all this is an obstacle that needs to be eliminated. It is not difficult to understand this, one has only to listen carefully to the speeches of some radical politicians or representatives of the irreconcilable wing of the Orthodox Church. And therefore, having done away with the imams, they will soon take on the Tatar intelligentsia, which is now in suspended animation.
Litigation on a lawsuit against the TV company "TNV"
The former imam of the Enilar mosque, Shavkat Abubekerov, and the preacher Kamal El Zant filed a complaint with the investigative committee about the dissemination of deliberately false information about them in the TV program Seven Days on the Tatarstan TV channel Tatarstan Novy Vek (TNV) dated January 30, 2011. The trial will take place in Kazan on April 29, 2011.
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Kamal El Zant
MORALS OF A MUSLIM
Part one
Approved by the Mufti of the Republic of Tatarstan,
Iskhakov Gusman Khazrat
Foreword
In the name of Allah, the Merciful, the Merciful!
Allah Almighty pointed out that His prophet is
a wonderful example for believers:
(21). There was a beautiful example in the Messenger of Allah
for you, for those who hope in Allah and the Last Day
and remembers Allah greatly. (33:21)
Therefore, we Muslims should try to be like the Prophet Muhammad, Allah, both externally and morally, because Allah Almighty praised His prophet because of his great character:
(four). Indeed, your disposition is excellent. (68:4) And Muhammad, Allah, said: “I was brought up by my God, bless him and welcome him, and He did it beautifully.”
Based on this, we believe that the book "Morals of a Muslim" in its first part is important and relevant, since it helps to get acquainted with the main morals, on the basis of which a Muslim builds his relationship with both Almighty Allah and people. And hopefully the series will continue.
This work is also worthy of attention, because it touches on the universal problems of morality, education and spiritual development.
It is important to note that the material from beginning to end is supported by excerpts from the Quran and the Sunnah of the prophet, Allah, and God bless and greet him, is also enriched with parables and examples from everyday life, which allows the reader to more consciously perceive the material, taking into account the realities of modern life with its vices and problems.
Morals of a Muslim This material can be recommended for a wide range of readers, including imams on sermons, for teachers and students of religious educational institutions, as well as for all those interested in the basics of Islam, its values and issues of Islamic ethics.
Chairman of the Spiritual Muslim Board of the Republic of Tatarstan, Mufti Gusman hazrat Iskhakov Kamal El Zant. Morals of a Muslim Review In the name of Allah, the Merciful, the Merciful!
What is the meaning of all heavenly religions that were given to the great prophets from Adam to Prophet Muhammad, Allah? Their meaning is to correct the morals of each one saying yes to him and welcomes the individual individually, and society as a whole. It is for this that the prophets were sent, to be an example of moral behavior for people and in order to explain the revelations of Allah Almighty.
We see from history how entire nations were destroyed because of their ignorance, how entire civilizations were destroyed due to the loss of moral values. These peoples include the people of Lut, the civilization of Maya, the people of the Pharaoh, etc.
Today, although we live in the technologically advanced and information-rich 21st century, we are moving away from moral sources, from the teachings of the prophets with the same speed. There is a spiritual and moral decomposition of society. Families break up, children are thrown into the street. Nobody needs our elderly parents.
Fortunately, today society talks a lot about this, the media write and talk a lot, and this problem is discussed at the highest levels.
Islamic norms of moral behavior are a great contribution both to the education of society and the younger generation. Therefore, I believe that the book of Dr. Kamal El Zant "Morals of a Muslim" using evidence from both the Koran and the Sunnah, as well as logical reasoning, will be useful for Muslims who want and try to improve their morals, as well as for all readers who want to understand Islam not only by the way “it is spoken about”, but from a purely internal and deeply moral side.
– – –
Praise be to Allah, who gave me the opportunity to meet with you again and tell you something useful.
I believe that this book, The Morals of a Muslim, is a continuation of the previous book, Tell Me About Faith, since we have already found out that faith is conviction with the heart, recognition with the tongue, and confirmation with deeds. And, just, the morals and behavior of a Muslim confirm his beliefs and are a mirror of his faith.
The topic of morals is very relevant today, because:
Firstly, in the age of the Internet and satellite television, the world has become a small village, and this makes it easier for different cultures to influence us, which is sometimes difficult to distinguish good from bad in this flow of information. Therefore, we need guidance on the basis of which we can distinguish good from bad and protect ourselves from other people's worldviews.
And we, Muslims, do not have to go far, since we have the Koran and the sayings of the prophet, Allah, in which he will proclaim him yes bless and welcome
– – –
vaniya companions and famous scholars of Islam, consisting of eleven volumes.
I would like to express my recognition and gratitude to Khazrat Mufti Gusman for his review and to Yunusov Ramil Khazrat and Zinnurov Rustem Khazrat for their assistance. May Allah give them all more strength and opportunities to continue their service on the path of spreading Islam and improving the condition of Muslims.
I also want to thank my sister, who made stylistic corrections to make the book more literate and understandable, and everyone who contributed to the publication of this book.
As you noticed, this is only the first part, which talks about the fundamental morals of a Muslim and some of the opposite bad qualities, and by the will of Allah, we will continue to talk about other morals.
May Allah grant that this book will be useful to you by His Grace, and if you find any shortcomings in it, then it is my fault. Therefore, I ask Allah's forgiveness and your apologies in advance.
General Issues General Issues The Importance of Good Morality Unfortunately, some Muslims like to divide religion into important and unimportant issues, allegedly, for them the most important and important thing is aqida (belief), and morality is not fundamentally important. For others, it is more important to be an ideologically developed Muslim, understand politics, and so on.
The importance of virtue is indicated by:
1) Of course, belief is the foundation of our religion, without which it is impossible to build it, but belief and morality are closely related, since true faith should not remain in the soul, but should influence the behavior and morality of a person. And this connection is indicated by the following sayings:
Muhammad, Allah, said: “Let the one who believes in Allah bless him and welcome the laha and on the Last Day, do not harm his neighbor, and let the one who believes in Allah and the Last Day give a good reception to his guest, and let him who believes in Allah and the Last Day speak good or remain silent.”
Muhammad, Allah, said: “The most perfect faith says yes bless him and welcomes
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Nick. Even before this companion asked the question, Muhammad, Allah, said:
says hello and hello to him
“Have you come to ask me about piety?”
Yes, O Messenger of Allah.
- Piety is kindness. An abomination is what Kamal El Zant is. The morals of a Muslim 1 boils in your chest, and you do not want people to know about it.
This is the human nature with which he is created. Allah Subhanahu wa Tagala created us clean. And this purity pricks him when he wants to do something bad. If you look around: if someone sees you and your heart beats - know that you are doing bad things.
4) One of the purposes of religious rites is the improvement of character.
Prayer.
(45). Read what is suggested to you from the Scriptures and pray. Verily, prayer protects from abomination and reprehensible. But the remembrance of Allah is much more important, and Allah knows what you are doing. (29:45) It is not possible for you to perform the fivefold prayer and remain rude, or continue to speak foul language. If prayer does not affect you, then check what you are doing: praying or doing gymnastics.
Allah Subhanahu wa Tagala said:
(103). Take donations from their property to purify and elevate them. Pray for them, for your prayers are comfort to them. Indeed, Allah is Hearing, Knowing. (9:103) What to be cleansed of? From greed, from envy.
(183). O those who believe! Fasting is prescribed for you, just as it is prescribed for those who were before you - perhaps you will be God-fearing! (2:183) The Prophet, Allah, said: “If a person does not stop lying, he will say hello to him and welcome
– – –
the member of my community will be the one who on the Day of Resurrection brings with him prayers, fasts and zakat, but (it turns out that) he insulted this one, slandered this one, appropriated this property, shed blood of this one and hit this one, and then (that - something) from his good deeds will be given to this and (something) to this, and if the stock of his good deeds runs out before he is able to pay off (with everyone), then from the sins (offended by him) they will take (something) and put on him, and then he will be cast into Hell!”
One day, the companions said that one woman fasts a lot and reads additional prayers, but she harms her neighbors.
Muhammad, Allah, said:
says hello and hello to him
– – –
Vom was the Koran. And thus, it turns out that the Koran is a Book of great morals.
7) Many verses of the Qur'an speak of morals.
The mores of believers (which emphasizes the connection of faith with mores):
(one). Happy are the believers, (2). who are humble in their prayers, (3). who shy away from idle talk, (4). who pay zakat, (5). who protect their genitals, (6). except from their wives and what their right hand has taken possession of, for they will not meet with reproach, (7). and whoever strives for it, those are already transgressors, (8). who honor their powers of attorney and contracts, (9). who keep their prayers (10). they are the heirs, (11). who inherit Paradise, they will abide in it forever.
In another sura, the morals of those who read namaz are described, which emphasizes the connection between prayer and morals:
(19). Verily, man was created impatient, (20). restless when trouble touches him (21). and stingy when good touches him.
(22). This does not apply to those who pray (23). who regularly perform their prayers, General Questions 1 (24). who allocate a certain share of their property (25). for the beggars and the destitute, (26). who believe in the Day of Retribution, (27). who tremble at the torment of their Lord, (28). for torment from their Lord is not safe, (29). who protect their genitals from everyone, (30). except for their wives and slaves, whom their right hands have taken possession of, for which they do not deserve reproach, (31). while those who desire more than this are criminals;
(32). who keep what is entrusted to them and keep the treaties, (33). who stand firm in their testimonies (34). and who guard their prayer.
(35). They will be honored in the Gardens of Eden.
In another surah, the qualities of the servants of the Merciful are described:
(63). And the servants of the Merciful are those who walk the earth humbly and, when they address them with the speech of the ignorant, say: “Peace!”
(64). And those who spend the night before their Lord, worshiping and standing.
(65). And those who say: “Our Lord, turn away from us the punishment of Gehenna! After all, her punishment is a disaster!
(66). Truly, it is bad as a stay and a place!”
(67). And those who, while spending, do not squander and are not stingy, but are equal in between.
(68). And those who do not invoke another deity with Allah, and do not kill a soul forbidden by Allah, except by right, and do not commit adultery. And whoever does this will meet with retribution.
(69). His punishment will be doubled on the Day of Resurrection, and he will remain in him eternally humiliated, Kamal El Zant. Morals of a Muslim 1 (70). except for those who converted and believed and did a good deed - by this Allah will replace their evil deeds with good ones;
Indeed, Allah is Forgiving, Merciful!
(71). And whoever turns and does a good thing, then, verily, he turns to Allah with a correct conversion.
(72). And those who do not testify crookedly, and when they pass by empty talk, pass with dignity.
(73). And those who, when you remind them of the signs of their Lord, do not fall on their faces deaf and blind to them.
(74). And those who say: “Our Lord! Give us cool eyes from our wives and offspring and make us a model for the God-fearing!”
(75). They will receive the Highest place in recompense for what they endured, and they will be met in it with greetings and peace, - (76). staying there forever. Perfect as a stay and place!
(77). Say: “Allah would not have taken care of you if not for your call. After all, you declared it a lie, and now it will be inevitable for you. (25:63–77)
In the following verses, Allah Subhanahu wa Tagala speaks of a good attitude towards parents, relatives, children, others:
(23). And your Lord decided that you should not worship anyone but Him, and to your parents - a blessing. If one or both of them reaches old age, then don't tell them - phew! and do not shout at them, but speak a noble word to them.
(24). And bow before them both the wing of humility from Mercy and say: “Lord! Have mercy on them, as they raised me small.
(25). Your Lord knows best what is in your souls if you are good.
And verily, He is Forgiving to those who turn!
(26). And give to the relative his due, and to the poor man, and to the wayfarer, and do not squander recklessly, - General Questions 1 (27). for the spendthrifts are brothers of Satan, and Satan is ungrateful to his Lord.
(28). And if you turn away from them, seeking mercy from your Lord, in which you hope, then speak an easy word to them.
(29). And do not make your hand tied to your neck and do not expand it with all its extension, so as not to remain you blamed, pitiful.
(thirty). Verily, your Lord spreads out to whom He wills, and distributes. Verily, He is Knowing and Seeing about His servants!
(31). And do not kill your children for fear of impoverishment:
We will impregnate them and you; verily, to kill them is a great sin!
(32). And do not approach adultery, because it is an abomination and a bad road!
(33). And do not kill the soul that Allah has forbidden, except by right. And if someone was killed unjustly, then We gave authority to his relatives, but let him not go to excess in killing. Indeed, he was helped.
(34). And do not approach the property of an orphan except with what is best until he reaches his maturity, and fulfill the agreements faithfully, because the agreement will be asked.
(35). And be faithful in measure when you measure, and weigh with the right balance. This is better and more beautiful in terms of results.
(36). And do not follow what you have no knowledge of: after all, hearing, sight, heart - they will all be asked about it.
(37). And do not walk proudly on the earth: after all, you will not drill into the earth and you will not reach mountains high!
(38). The evil of all this with thy Lord is disgusting.
(39). This is what the Lord inspired you from wisdom, and do not betray another deity together with Allah, otherwise you will be cast into hell, condemned, contemptible! (17:23–39) Sura “Rooms” (No. 49) also speaks about the morals of Muslims.
Kamal El Zant. Morals of a Muslim And in the Koran there are a lot of verses listing the morals of Muslims. And Allah Subhanahu wa Tagala always connects worship and faith with morality, because they cannot be separated from each other.
I want to quote one verse in which faith, worship and morality are connected and referred to the same people:
(177). It is not piety that you turn your faces towards the east and west, but piety - who believed in Allah, and on the Last Day, and in angels, and in Scripture, and in the prophets, and gave property, despite the love for him relatives, and orphans, and the poor, and travelers, and those who ask, and for the (liberation) of slaves, and stood up prayer, and paid zakat, and those who fulfill their covenants when they make them, and who are patient in misfortune and distress and in times of trouble, - these are those who were truthful, it is they - God-fearing. (2:177) The first component of piety is faith (in Allah, and on the Last Day, and in the angels, and in the Scripture, and in the prophets). The other two are worship and morality.
8) Some people ask: why are there sharp transitions in the Qur'an: from a story to a prayer, from a prayer to a disposition, etc. And someone even accuses the Koran of the lack of structure. The Koran does not have the structure that these people would like: an introduction, a table of contents, a chapter of morals, a chapter of faith, because if there were such, then everyone would choose what to read according to their passions. Allah seems to be saying, “What do you want? Islam?! Islam is everything: faith, stories, morality, worship. Your whole day is arranged like this - everything is interconnected. And there is great wisdom in that.”
Imagine the head of divorces. One does not want to read about it, but he is interested in reading about the children of Israel, and he chooses only what he wants and lives according to it. And the Quran makes us read everything. Islam is not only stories and not only worship, it is all-encompassing.
9) One cannot ignore the role of great morals in calling people to Islam, because the first thing people pay attention to is not religion or religious rites, but your attitude towards them and your behavior.
And this is clearly seen in the story of Yusuf, peace and mercy be upon him from Allah, when they put him in prison, and two young men were sitting with him. What prompted the young men to turn to Yusuf, peace and mercy be upon him from Allah, with a request to clarify their dreams? It is his behavior towards them and his disposition.
(36). And two young men entered the prison with him.
One of them said: “Here, I see myself, how I squeeze wine,” and the other said: “Here, I see myself, how I carry bread on my head that birds eat ... Tell us the interpretation of this. Tell us the interpretation of this, for we consider you one of the righteous." (12:36) Similarly, we today, especially when there is a powerful information struggle that creates a frightening impression about Islam (Islamophobia), we must remove this fear with our behavior with people and our good manners.
History proves that through great morals, Islam spread to many countries of the world, such as the countries of Africa and Asia (in particular, China), where not the troops went, but Muslim merchants, who, with their morals, attracted the attention of local residents to Islam and as a result many people in these countries converted to Islam.
Features of the moral system in Islam
1) The source of good manners is the Koran and the sayings of the prophet. Some say: “What kind of good manners is this in yours, God bless him and welcome
– – –
noe) but also sitting at the table with them, then for me there is no choice but to leave.
Some people think that shyness and jealousy are absolutely negative qualities, but Islam sees it differently.
2) Islam is a religion that embraces all aspects of morality. Nothing is missing from her. And it contains the criteria and rules for a highly moral attitude to Allah, to oneself, to parents, to relatives, neighbors, society, and the state.
The law of morality in Islam defines the norms regarding all aspects of human life.
And Allah Almighty said:
(89).... We have sent down to you the Scripture to clarify every thing, as a guide to the straight path, mercy and good news for Muslims. (16:89)
3) Virtue in Islam is universal for all peoples, nationalities, countries and at all times.
And if we all live according to the Quran, then we will not have differences, because the Quran unites everyone. And this feature of the moral system is based on the features of the entire religion of Islam, which is suitable for any time, people and locality. Therefore, one can never say that these are supposedly Arab traditions, and they are not suitable for Europeans. Common questions 1 as some, unfortunately, sometimes say, to justify themselves for not observing the norms of Islam.
Also morals in Islam do not depend on time. Allegedly, before it was impossible to deceive, but today those who do not deceive are accused of being cut off from reality, and there is no place for this in society.
4) Islam, in its essence, occupies the golden mean. Islam does not say that you need to forgive to such an extent that if you are slapped on one cheek, you need to turn the other.
(39). And those who are offended, they seek help.
(40). And the retribution of evil is evil like it. But whoever forgives and makes amends, his reward is with Allah. He does not like the unjust!
(41). And whoever seeks help after being offended, then there is no reproach to them.
(42). Reproach only to those who offend people and act evil on earth without right. For these - a painful punishment!
(43). But, of course, the one who endures and forgives ... Truly, this is out of firmness in deeds. (42:39–43)
But Islam does not say that everyone should be punished. In this regard, Islam occupies the golden mean:
Some need to be forgiven and some need to be punished. It is better to forgive someone who repents from the heart. And the one who abuses forgiveness must be punished.
Regarding generosity, Islam says: do not extend your hand to such an extent that you will not keep anything for yourself, and do not press it to your neck that it is not possible to take even a penny from you. Be in the middle: not to the point that your family is starving and you give to everyone, and not to the point that you always complain that there is no money.
(29). And do not make your hand tied to your neck and do not expand it with all extension, so as not to leave you to blame Kamal El Zant. The morals of a Muslim are condemned, miserable. (17:29) This is one of the characteristics of morality in Islam, which balances everything.
5) Responsibility for the violation of good morals lies with everyone in the aggregate and with each individually. Allah Subhanahu wa Tagala says:
(38). Every soul is a hostage of what it has acquired... (74:38) If someone behaves incorrectly, I will not be responsible for it - it is not my fault. Even if it's my brother, I don't have to answer for him. Everyone is responsible for their actions. He deceived - he is responsible. But lest I be indifferent to what my brother does, the consequences of his sin may affect me as well. This is for me to react.
(25). Fear the test that will not only befall those of you who are unjust. And know that Allah is Mighty in punishment! (8:25) And in this Islam diverges from the concepts of democracy and human freedom. Islam gives a person freedom, but when his choice affects others, it is no longer freedom. Islam will not spy and track if someone is drinking in their home.
But if a person leaves the house drunk, Islam will stop him.
This is freedom: if you want to sin, you will be responsible for it on Judgment Day. But it is not permissible for your actions to negatively affect others.
6) Observing the moral norms of Islam, treating parents well, treating his wife well, cleansing his body, etc., a Muslim worships Allah. And for this he will be rewarded in this and the next life.
Allah Subhanahu wa Tagala said:
(97). The believing men and women who have acted righteously, We will certainly give a beautiful life and reward for the best of what they did. (16:97) General Issues And thus, Islam always gives legislation a sense of spirituality.
7) Only Allah controls good manners. It is through God-fearing that we behave in a good manner:
Allah sees and hears me.
Allah Subhanahu wa Tagala says:
(7). And if you speak loudly, then He knows both the secret and the more hidden. (20:7) Therefore, no matter where a Muslim is, among acquaintances or strangers, among good or bad, he always watches his morals.
Some, unfortunately, change their behavior depending on the environment, for example, among well-meaning people, he watches his tongue and always says “Subhanallah”, “Alhamdu lillah”, and as soon as he is in a bad environment, he is ready to use foul language and speak obscene .
8) Virtue in Islam remains within the limits of a person's ability. Allah does not impose on us what we are unable to do. If some behavior is required of me, then I am able to do it. Allah Subhanahu wa Tagala says:
(286). Allah does not burden a person beyond his capacity. He will get what he has acquired, and what he has acquired will be against him. (2:286)
9) All norms of morality are easy for a person, if only there is a desire to follow them. Allah Subhanahu wa
Tagala says:
(78). Strive in the way of Allah in the right way. He chose you and made no difficulty for you in religion. Such is the faith of your father Ibrahim (Abraham).
He (Allah) called you Muslims before and here (in the Quran) so that the Messenger would be a witness for you and you be witnesses for the people. Pray, pay zakat, and hold fast to Allah. He is your Protector.
How beautiful is this patron! What a wonderful helper! (22:78) Kamal El Zant. Morals of a Muslim
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what you have not had since birth, you can buy:
“Verily, knowledge is acquired through seeking, and meekness through pretense.
That is, to begin with, you pretend - you learn to be meek, if you continue to behave in this way, you will become meek. So, you can accustom yourself to good manners.
Thus, Islam recognizes that there are some morals that are innate, but even these are acquired at will.
Umar ibn Khattab, may Allah be pleased with him, was distinguished by his cruelty before Islam. He buried his daughter alive, and this was a common thing for the ignorant Ara. General questions of the Viy peninsula. But what Umar ibn Khattab became after the adoption of Islam!
“Once, when Umar ibn Khattab, may Allah be pleased with him, was a caliph (leader of Muslims) and was walking around the city at night to see how people live in his city, he heard children crying coming from one house. He approached and saw a woman who was boiling stones in a cauldron, and children were screaming nearby. Umar ibn Khattab, may Allah be pleased with him, approached this woman and said:
Why are you deceiving them?
“And I have nothing to feed them.” I pretend to cook soup until they fall asleep.
“Does the caliph know about you?” - asks Umar ibn Khattab, may Allah be pleased with him.
- What a Caliph! Is he up to us?!
Umar ibn Khattab, may Allah be pleased with him, quickly returned to his room and ordered bags of flour, honey and butter to be lifted on his back. His assistant asked in bewilderment:
- Lift on you or on yourself?
- Pick me up. You won't lift my sin on Judgment Day!
And the man who once buried his daughter alive, having become caliph, carried bags of food to poor people.
He came to that woman, kneaded the dough himself and said to his assistant:
“I will not leave here until I see that the children who were crying before are laughing.
The woman said:
- How nice it would be if you were the caliph, and not the Umar who knows nothing about us.
To this, Umar ibn Khattab, may Allah be pleased with him, replied that in the morning she should go to the caliph and take what she was supposed to.
Kamal El Zant. Morals of a Muslim The next day, this woman came to the caliph and realized that this was the man who had prepared the dough for her. She was frightened, but Umar ibn Khattab, may Allah be pleased with him, asked how much she needed to give so that she would forgive him. After that, he gave her the due amount, and she left.
The heart of Umar ibn Khattab, may Allah be pleased with him, became so soft and sensitive after the adoption of Islam.
There is another interesting story related to the personality of Umar ibn Khattab, may Allah be pleased with him. When famine began in the Muslim Caliphate, people came to Medina for material assistance.
Umar ibn Khattab, may Allah be pleased with him, who was then caliph, in order to help more people, issued the following decree:
“A child who is breastfeeding will not receive his share of financial assistance (because he is breastfeeding), and those who have adult children will get more from this.”
And one day a group of people came from Sham. At night, while going around the caravan, the caliph heard the cry of a baby. He turned to his mother with a request to calm the child so that he would not interfere with the travelers' sleep.
Departing, Umar ibn Khattab, may Allah be pleased with him, again heard the cry of a child and again made a remark to the woman, to which she said:
- How can I calm him down? I weaned him so that Umar ibn Khattab would give me help for him.
Umar ibn Khattab (may Allah be pleased with him) said to himself:
How many children have you deprived of mother's milk!
And he hastened to cancel this decree. The companions said that when Umar ibn Khattab, may Allah be pleased with him, read the morning prayer on this day, he cried so much that no one understood what surah he was reading. He was so worried that mothers weaned their children because of him, although he did not appropriate state property, but wanted to distribute the money among the Muslims in the best way.
Umar ibn Khattab was the rudest man before Islam, but how soft he has become! One day he recited one verse and fainted from fear of the horrors of the Day of Judgment.
When Umar ibn Khattab was caliph and a man came to complain that his wife was raising her voice at him, he went to the house of Umar ibn Khattab, and from there came the cry of his wife, this man turned around.
Umar noticed this and asked:
- Why did you come?
“I came to complain about my wife, and I noticed that you have the same problem.
“She is raising my children, washing my clothes, feeding me, and you want me to hate it when she raises her voice a little?”
Morals are innate and acquired, and what you did not receive at birth, you can acquire.
What will help to acquire good morals?
1) Good soil is needed for the cultivation of great morals. And this soil is precisely a strong practical faith in Allah, in predestination, in books, in prophets, in angels and in the Day of Judgment. (See the book Tell Me About Faith.)
2) It is necessary to resort to the help of religious rites, such as five times prayer, fasting, pilgrimage, zakat, while knowing their goals and learning from them.
3) To have a good example for yourself in life: these are the prophets of Allah and their companions, righteous and God-fearing people, scientists. And so you need to get to know the biographies of these people by carefully reading stories about them, rather than wasting time on interest in details from the lives of artists, athletes, etc.
And so we will try to give examples from the life of prophets and righteous people in the course of a conversation about morals.
4) Have good friends who will help you be well-behaved. Keep next to you the one who, as he falls, says “Astaghfirullah - I ask forgiveness from Allah”, and does not swear, and you yourself will get used to it.
5) It is necessary to remember the reward for great morals in general (see above), and for each separately, for example, about the one who restrains himself in time of anger, Muhammad, Allah, said:
says hello and hello to him
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9) And of course you need to have a strong desire and intention to change, and then properly rely on Allah and ask for His help.
Types of good manners Good manners are divided into two groups: good manners in relation to Allah and in relation to people. Unfortunately, many books on morality miss this point. When we talk about good manners, we immediately think that this only applies to relationships with people.
But good manners is, first of all, a manifestation of good disposition towards Allah.
Criteria of good behavior in relation to Allah:
1) Believe in Allah without doubt.
(87). ... And who is more truthful than Allah in the story? (4:87)
2) Submission to Allah without question, without associating anyone with Him. Need to pray? - No questions.
Uraza? - I'm holding. Is alcohol prohibited? - No questions. Allah said. This is the law for me.
(51). Indeed, the speech of the believers, when they are called to Allah and His Messenger, so that He judges them, what they say: “We have heard and we obey!” These are happy. (24:51) Kamal El Zant. Morals of a Muslim 0
3) Be content with His predestination. Do not complain about fate, but patiently endure and solve problems. A Muslim never complains about Allah Subhanahu wa Tagala.
Allah Almighty said:
(155). We test you with something out of fear, hunger, lack of property and souls, and fruits, - and rejoice those who are patient, - (156). those who, when disaster strikes them, say: “Indeed, we belong to Allah, and to Him we return!”
(157). These are those on whom blessings from their Lord and mercy, and they are walking in the right way. (2:155-157) A very instructive story is told in one saying.
“Abu Talha, may Allah be pleased with him, had a sick son who died when Abu Talha was not at home. When Abu Talha returned, he asked, “How is my son?” Umm Sulaym, the child's mother, said, "He has calmed down quite a bit," and she served him supper.
And he had supper, and then was close to her, after which she informed him of the death of the boy. The next morning, Abu Talhah came to the Messenger, Allah, and told him about everything.
He asked:
says hello and hello to him
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- O Allah, bless them! - and subsequently the wife of Abu Talha gave birth to a boy.
In another version of this saying, it is said: When the son of Abu Talha from Umm Sulaym died, she said to her relatives:
“Do not tell Abu Talha about his son until I tell him myself, and when he returned, she served him supper. He ate and drank, after which she adorned herself for him in a way she had never done before, and he was intimate with her. And when umm
Sulaym saw that he was full and satisfied, she said:
General questions 1
“O Abu Talha, tell me, if people lend something to a family and then demand repayment of the debt, should the members of that family refuse to do so?”
She said:
“Then be patient and hope for the reward of Allah, for He has taken what is his.”
She is a mother, she is not indifferent to her son, she treated him, but he died.
And she takes it the right way:
Allah has given, Allah has taken away. We belong to Allah and to Him we return.
– – –
“To help a blind person cross the road is sadaqah, and to remove an obstacle from the road is sadaqah, and to meet one’s brother with a smile is sadaqah, and to help a person lift a load on a mount is sadaqah.”
Kamal El Zant. Morals of a Muslim Each of us has a certain wealth: someone has money, someone has knowledge, someone has experience, someone has insight, wisdom, etc. You have to be generous in every way.
3) But if there is neither knowledge nor money - you can’t help in any way, then smile! One companion said that Muhammad never met him without a smile. He started talking about him, bless Allah and welcome
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goodness: even to meet one's brother with a friendly face is good.
Aisha, may Allah be pleased with her, said: “Muhammad always came home with a smile.”
May Allah bless and greet him Interaction of morals among themselves We will talk about ihsan (skill), ikhlas (sincerity), taqwa (piety) and haya'a (shyness, modesty), patience and truthfulness. All these morals are very interconnected and close to each other. And if you start reading about ihsan (skill), and then about ihlas (sincerity), you will see the same sayings and verses, and sometimes, when it is said about God-fearing, sincere, truthful or patient, the same properties are listed.
Because of this, some cannot distinguish between sincerity and piety.
First of all, ihlas (sincerity) begins to affect me, so I have niyayat (intention) to read namaz for the sake of Allah, then ihsan (skill): “I will read namaz in the best way, knowing that I“ see ”Allah and Allah me sees." Somewhere I wanted to break the skill in prayer, God-fearing works: “How are you not afraid of Allah? You will not find a great reward for a bad prayer.” And haya’a (shyness) works: “Are you not ashamed of Allah, who sees you?! And if you don’t have common questions, it’s a shame to stand in prayer and think about something else! ”
And patience and truthfulness are needed in order to keep on reading prayer or performing any worship.
Another example. I was asked to commit a sin.
The first brake is sincerity (ikhlas) - I must move away from sin for the sake of Allah, not for the sake of people, not for the sake of show.
The second brake is skill (ihsan) - I "see" Allah or Allah sees me! Follow the truth!
The wife and children insist, asking for money. Taqwa (God-fearing) works: “Are you not afraid of the wrath of Allah ?!” and haya’a (shamefulness) works: “Allah gives you so many favors, aren’t you ashamed ?!” And again, patience and truthfulness help to be steadfast in relation to sins.
Thus, these four morals interact, and a Muslim receives four brakes (sincerity, skill, fear of God and modesty) plus two supporting qualities (patience and truthfulness). And how many brakes does a non-Muslim have? Conscience, shame and fear of the law. And they are very messy. There are no people, no police - do what you want! And therefore, without a relationship with Allah, we cannot live correctly, and living like this is very risky.
But a Muslim is not without secular brakes: he is also shy in front of people and feels responsible to the norms and laws that exist in his society. But a Muslim is most worried about Allah Subhanahu wa Tagala, therefore, if he is shy, he is embarrassed by Allah Almighty, if he is afraid, then he is afraid of the Almighty, if he feels control, then, first of all, he feels the control of Allah Subhanahu wa Tagala.
sincerity sincerity
– – –
Allah Tagala said:
(110). Say: “Indeed, I am a human being like you. I have been inspired by the revelation that your God is the One God. Whoever hopes to meet his Lord, let him do righteous deeds and not worship anyone along with his Lord. (18:110) Al-Fudayl bin Iyad said, explaining this verse: “If the deed is sincere but wrong, it will not be accepted. If the deed is right, but not sincere, it will also not be accepted.”
Thus, to get a good result, you need to follow the following rules:
1) A Muslim, going on a journey, should know where he is going. A Muslim will not do any deed without considering what results it will lead to. Islam encourages us to think about the ultimate goal before each deed, to ask ourselves the question “Why?”. The driver, before starting the engine, thinks where he is going, and it is also important for us to have a goal. If you are traveling from Kazan to Moscow, you will turn off on the road if you do not have a goal. If you do not know the final path, you will wander.
Kamal El Zant. Morals of a Muslim
2) If you go to a good goal, but do not follow the commands of Allah Subhanahu wa Tagala and Muhammad, Allah, you say yes to him bless and welcome, you can go astray. Therefore, the words of Allah and the prophet are the boundaries of our road along which we go to the goal.
In Islam, the end does not justify the means. Imagine a conversation with a thief:
Why are you stealing?
“I need to feed my family.
His goal is very good: to feed his family, but it does not justify him.
One companion, seeing off her husband, gave him instruction:
- Fear Allah! Do not think of getting food in a forbidden way: we can endure hunger, but we cannot endure the forbidden.
The topic of sincerity is very important, and it is not for nothing that most Islamic books begin with the following dictum:
The Messenger, Allah, said: “Indeed, deeds (appreciation and blessings be upon him) are according to intentions. Verily, each one will be rewarded according to what he had in mind. The one who made the Hijra (migration) for the sake of Allah and His Messenger, for him his Hijra is to Allah and His Messenger. And whoever made the hijra for the sake of something from the near life that he seeks, or for the sake of the woman whom he wants to marry, then his hijra is for the sake of which he made it.
Unfortunately, there are people who live without knowing what they live for, what they want from this life.
Muslims also make these mistakes from time to time: they get down to business without thinking why. One day, a group of brothers gathered to discuss the prospects for holding classes in the mosque, to decide the organizational issues of dew.
One of them asks:
Guys, what are your goals?
Everyone started looking at each other. Nobody can answer.
- And how do you get down to business, not knowing where it will lead?
And this mistake is repeated very often.
Niyayat (intention) is the main issue in the life of a Muslim.
We have begun to study the subject of the morals of the Muslim, but first we must know for what purpose we want to acquire these morals. Therefore, first of all, we should talk about sincerity (ikhlas).
Definition of "sincerity"
From the point of view of the Arabic language, the word "ikhlas" is derived from the word "tahlis" - the purification of something from impurities. For example, the purification of honey from impurities. And the end product of this process is honey with a homogeneous composition.
And when we talk about ikhlas from the point of view of religion, here we mean the purification of intention from improper motivation.
“Ikhlas” is a purposeful striving for Allah, clearing the intention from extraneous goals before Him.
Another definition of ikhlas is to forget about the gaze of people and remember only the gaze of Allah.
“Once Umar ibn Khattab, may Allah be pleased with him, saw in the mosque a man who, while reading namaz, bowed his head low, bending over, and (Umar) said to him:
- Khushug (humility) is not in the neck, but in the heart. Straighten your neck!”
Another scholar noticed in the mosque a man crying during prostration (soot), he said:
Kamal El Zant. Morals of a Muslim 8
I wish you could do this at home.
Allah Subhanahu wa Tagala describes the believers with this quality:
(57). Verily, those who tremble before their Lord in humility (58). and who believe in the signs of their Lord, (59). and who do not associate with their Lord, (60).
And those who bring what they bring (distribute alms, do good), and their hearts tremble because they will return to their Lord, - (61). it is they who aspire to the good, and they will achieve it first. (23:57-61) And Muhammad, Allah, explained to Aisha, may he be pleased with her, may Allah bless him and welcome him, that here we do not mean sinners, but those who performed prayer, observed uraza and at the same time were afraid, accepted whether Allah their worship, or not? The good deeds done did not become a reason for arrogance, moreover, they do not see them, their eyes are fixed on their shortcomings, which make them afraid and improve their worship.
Checking Intention Some people mistakenly believe that niyyah (intention) needs to be checked only at the beginning of the case. No, niyayat (intention) must always be checked: before the start of the deed, during its completion and after. Intention can change at any time.
Suppose I prayed at night when no one but
Allah does not see me. The next day everyone asks:
"Why are you so pale? Something you are sluggish today. I endure: "I didn't sleep well." Another asks, "Why are you so pale?" "I could not sleep". Third fourth. There is not enough restraint and I say with the intention of praising myself: “I read namaz for half the night.”
One Muslim said that for many years he had read collective prayer in the first row, but once he was late and read prayer in the second row, and he felt ashamed in front of people, and only then did he understand when he felt this shame that, probably, all these years of reading in the front row were not for the sake of Allah.
If these prayers in the first row were sincere for the sake of Allah, it would be a shame to read in the second row in front of Allah, and not in front of people.
A command to be sincere
1) Allah in the Qur'an commanded us to worship Him with a pure intention:
(2). We sent down to you the Scripture in truth; worship Allah, purifying your faith before Him! (39:2)
In another verse:
(5). But they were ordered only to worship Allah, serving Him sincerely, like monotheists, to perform prayer and pay zakat. This is the right faith. (98:5)
In another sura:
(162). Say: “Indeed, my prayer and my piety, my life and death are dedicated to Allah, the Lord of the worlds, (163). who has no partner. This is my command, and I am the first of those who surrender.” (6:162-163)
Allah Subhanahu wa Tagala said:
(eleven). Say: “I am commanded to worship Allah, purifying my faith before Him, (12). and I am commanded to be the first of the Muslims.”
(13). Say: "I fear, if I disobey my Lord, the punishment of the Great Day."
(fourteen). Say: "I worship Allah, purifying my faith before Him."
(fifteen). Worship what you want besides Him!
Kamal El Zant. Morals of a Muslim 0 Say: “Indeed, those who have suffered loss are those who have caused loss to themselves and their families on the Day of Resurrection. Oh, this is a clear loss! (39:11-15)
2) A Muslim must worship Allah with a pure intention. What did Muhammad, Allah, say about this?
Says yes to him and welcomes "Verily, deeds are judged by intentions." Sometimes two people do the same thing, but one of them receives a reward for this, and the other a sin.
For example, one reads the Koran for the pleasure of Allah, the other - to show people his beautiful voice.
“Allah will not accept a deed that was not done for His sake alone.”
Muhammad, Allah, said: “Seven will be covered by Allah in the shade, and he will say yes bless and welcome
– – –
vili in Medina; in whatever place or valley we camp, they ride with us and get the same rewards that you get, but only illness kept them.
Therefore, when the Hajj (pilgrimage) approaches, one should seize the moment: each year, sincerely intend to perform the Hajj and prepare for it.
One must be able to profit from the right intention.
Muhammad, Allah, said: “Whoever conceives a good deed, but says yes bless and welcomes it, does not do it, Allah Almighty will write it down for him as a perfect good deed, and if he conceived and carried it out, then Allah will write it down as ten good deeds and up to seven hundred and more. And whoever intended to do evil, but did not do it (of his own free will), Allah recorded it as a full-fledged good deed. If he planned it and carried it out, then Allah wrote down one bad deed for him.
But the one who wanted to commit evil and did not do it for some reason that was beyond his strength and desires, will receive sin.
The proof of this is the saying of the Prophet, Allah, in which he said:
says hello and hello to him
– – –
your religion, then a little deed will suffice for you.”
And in one saying it is given that on the Day of Judgment they will bring one slave, put his scales. The cup of sins will fall on them. And he falls into despair.
And they will bring one small piece of paper with goodness, and put it on the bowl of good deeds, and this piece of paper will outweigh. What is written on this piece of paper? “La ilaha illa Llah” - once this man said this sincerely from the bottom of his heart.
The heaviest on the scales are deeds done for the sake of Allah. Scholars say: it happens that a very small deed increases due to an intention (good), and a very large deed decreases due to an intention (bad).
For example, one gave sadaka (alms) ten rubles sincerely, for the sake of Allah, and the other gave a million rubles for show and boasting.
One righteous man loved to help a lonely, blind, dumb and deaf woman.
When asked why her, he replied:
“She is blind and deaf and cannot know me, and she is mute and cannot thank me.
This person does not even receive a “thank you”, and does it only for the sake of Allah, not for the sake of gratitude.
3) The sincere people will be in the Shadow of Allah on the day when there is no shadow but the Shadow of Allah (see
4) With the help of sincerity, it is possible to turn daily activities into worship, and as a result, the concept of worship is expanded (see the book "Tell Me About Faith", section of worship).
5) Allah Subhanahu wa Tagala delivers us from disasters when we live sincerely for His sake.
The Messenger, Allah, said: “Somehow, three of those who lived (peace and blessings be upon him) were on their way until they found shelter in a cave, and sincerely they entered it. And a large stone fell from the mountain and blocked the exit from the cave for them. Then they said: “The only thing that will save you from this stone is that you call on Allah with the help of your good deeds.”
And one of them said:
- Oh, Lord, I had elderly parents, and I usually did not drink in the evening either the household or the servants before them. One day my search for a tree took me far from home, and I was unable to return to them before they were asleep. I milked milk in order to give them drink in the evening, but found them sleeping. I did not want to wake them up, nor give water to the household and servants before them.
And I stayed to wait for them to wake up (and the bowl was in my hand) until dawn broke, and the children screamed with hunger at my feet. And they awoke and drank their evening drink. Oh Lord, if I did this for You, then deliver us from the position we are in because of this stone. - And this rock parted so that they could not get out yet.
And the second one said:
– Oh, Lord, I had a cousin, and she was loved by me more than all people. (In one paraphrase: "And I loved her as much as a man can love a woman.") I wanted her, but she rejected me until her time was hard. And then she came to me, and I gave her one hundred and twenty dinars so that she would retire with me. And she did, but when I could already take possession of her (in one of the retellings: "But when I sat down between her legs"), she said: "Fear Allah and do not break the seals, except by right." And I withdrew from her, though she was dearer to me than any of the people, and left her the gold that I had given her. Oh Lord, if I have done this for You, then deliver us from the position we are in. - And the rock parted even more, but they could not get out.
And the third said:
“Oh my God, I hired some day laborers and gave them their Kamal El Zant. The morals of a Muslim pay, with the exception of one person who left what was due to him and left. And I put his money into the business, and it multiplied. And after a while he came to me and said:
“O slave of Allah, give me my wages!”
And I said
Everything you see is thanks to your money: camels, cows, sheep and slaves.
He also said:
- Oh, servant of Allah, do not mock me!
And I said
- I'm not laughing at you.
He took and took it all away, leaving nothing.
“Oh Lord, if I did this for You, deliver us from the position we are in. “And the rock opened up to the end, and they went out.”
Window dressing and polytheism
Allah Almighty forbade it categorically. And showing off is one of the characteristics of hypocrites:
(142). Verily, the hypocrites try to deceive Allah, while He deceives them! (Gives them a reprieve, and they think He won't punish them.) And when they stand up for prayer, they stand up lazy, pretending to be before people, and remember Allah, only a little... (4:142) Another verse also speaks of showing off and love for praise:
(188). Let those who rejoice in what they have done, and love to be praised for what they have not done, count them not, and you are safe from punishment. Indeed, for them - a painful punishment! (3:188)
And in another verse:
(103). Say: “Shall I tell you about those who have suffered the greatest loss in business, Sincerity (104). those whose zeal has gone astray in the life of the world, and they think that they are doing well?” (18:103–104) The scholars explained that their diligence went astray in the present life precisely because of bad intention and lack of sincerity in the deed.
– – –
fall into Hell, this is a scholar who studied and taught people, a rich man who gave a lot of alms and a strong man who died fighting bravely in the war.
A scholar will be brought on the Day of Judgment, Allah Subhanahu wa Tagala will ask:
“I gave you knowledge, what did you do with it?”
“I studied and taught people for You.
- You are deceiving, you did it so that they would say “scientist” about you, and they said, and you received your reward, go into the fire.
The same will happen to a person who was rich and gave a lot of alms.
- I gave you wealth, what did you do with it?
Kamal El Zant. Morals of a Muslim
“I spent it for You,” the rich man will say.
- No, you are cheating, you spent so that people would say "generous", and they said, and you received your reward.
The same, a strong man who died fighting.
Allah Subhanahu wa Tagala says:
“I gave you power, what did you do with it?”
“I fought and died for You,” the warrior will say.
“You fought so people would say you were brave, and they said you got your reward.
And in this way, all three will be led face down into the fire.
Someone will say: "They did good deeds." Allah Subhanahu wa Tagala is just: it gives a person what he aspired to.
If a person does something for the sake of praise, then there will be no reward for this deed from Allah, since the person himself strives for something else.
Muhammad, Allah, also said regarding the importance of saying yes to him and saluting sincerity in the search for knowledge: fragrances of Paradise.
Benefits of sincerity
1) For a sincere person, the controller of his actions is only Allah. And will a seller who feels the control of Allah begin to underweight and cheat? The student learns and feels the control of Allah, so does the teacher, the worker in the factory, on the farm, etc. Everyone feels the control of Allah. And this will lead to the fact that people will conscientiously do their work, and everyone will do their job in the best way. This disposition is called "Ihsan" (skill). Next we will talk about it.
2) Constancy in business. Unfortunately, Muslims know how to start sincerity, but they do not know how to do a good deed with constancy.
They started publishing a newspaper, published three issues, and the newspaper disappeared. And one of the reasons for this is the lack of sincerity. The one who does a deed sincerely, for the sake of Allah, will be able to continue it thanks to the help of Allah.
3) Absence of selfish goals. Unfortunately, today even religion is used for selfish purposes. Turning religion into a source of income is already an indicator of (extreme) immorality.
I'm not saying that the imam of a mosque or a student of a madrasah should sit hungry, but working only for the sake of material profit is unacceptable.
Religion should not be used for this life, but our life for religion, for the sake of Allah. Due to the lack of sincerity, what should be directed to the pleasure of Allah is used by us only for selfish purposes. Unbelieving people look at Muslims and overestimate our religion for the worse.
“Somehow Umar ibn Khattab received a piece of cloth as a military trophy, which was not sufficient to cover the body of the caliph. Once he stood on the minbar in a dress made of this material:
“O Muslims, obey me…
One Bedouin shouts out:
“We will not obey until you tell us where you got this dress from ...
Umar ibn Khattab, may Allah be pleased with him, said:
“Indeed, my son also received a piece of cloth, he took pity on me and gave his piece, and I was able to sew a dress for myself.”
“Once, when Umar ibn Gabdelgaziz, being the caliph, was sitting by a candle, a man came up to him and said:
“O caliph, I want to address you.
- On a personal matter or on the issue of Muslims?
Kamal El Zant. Morals of a Muslim 8
- On a personal matter.
After that, Umar ibn Gabdelgaziz, may Allah be pleased with him, extinguished the candle and lit another one.
- Why are you doing this?
“The first candle was bought with Muslim money, and I had the right to use it only when I do something for Muslims, and you are dealing with a personal matter, so I extinguished one candle and lit another one, which I bought with my own money.”
It is said that the time of his reign was so fair that the wolves, along with the rams, ate grass.
Once a shepherd saw that a wolf attacked a ram, and said:
- Umar ibn Gabdelgaziz died.
He returned to the city, and it turned out that Umar ibn Gabdelgaziz really died.
4) A person will not depend on the words of people: he does not need their praise. If he starts a business and does not hear the praise of people, then he does not stop. Or a person does something good, but hears criticism, scolding addressed to him - and quits what he started.
You do not need to focus on the words of people in order to continue a good deed, and for this you need to be sincere and act only for the sake of Allah.
5) When there is sincerity, personal matters will not interfere with religion.
Once Umar ibn Khattab was approached with a question by a Muslim who once killed his brother.
Umar, may Allah be pleased with him, says:
“Truly, I hate to look you in the face, but I can’t help it - I am the caliph, and you are a Muslim.
It happens that you hate your neighbor, and he asks about religion. Can you not answer him?
Sometimes two Muslims do not find a common language, it is difficult for them to communicate, but one of them calls the other for help and sincerity to participate in the common cause. But my sympathy should not matter in matters of religion. You are called to a good deed - do it for the sake of Allah.
Before the Prophet Muhammad, Allah, participated in the conclusion
– – –
- If today I would be called to such a case, I am ready.
If personal matters interfere with matters of religion, then you are not doing it sincerely for the sake of Allah.
6) He who works for the sake of Allah will never reproach.
One helped the other and constantly reproaches the latter, so that the one who received the help says:
“It would be better if I never got anything from you.
If one has to ask for help, he feels awkward. And if help is followed by reproaches, this is a great humiliation for him.
The one who does a good deed sincerely, for the sake of Allah, will not remind about it and reproach. Reproaches can even ruin your business.
Allah Subhanahu wa Tagala said in the Quran:
(262). Those who spend their wealth in the way of Allah and then what they spent are not accompanied by reproaches and resentment, their reward is from their Lord, and there is no fear over them, and they will not be sad.
(263). Good speech and forgiveness are better than charity followed by resentment. Verily, Allah is rich and meek!
(264). O you who believe! Do not make your alms in vain by reproach and resentment... (2:262–264) And it happens that free things are more expensive than paid ones.
Let us conclude our conversation about sincerity with the words of Ali, may Allah be pleased with him, characterizing a person who is Kamal El Zant.
Morals of a Muslim 0 ry does deeds for show:
Lazy in doing good when alone, and active when surrounded by people.
Does more when he is praised, and does less when he is scolded.
May Allah Subhanahu wa Tagala that we be sincere in our worship and with the help of sincerity turn ordinary deeds into worship! And Allah forbid us to turn worship into a sin because of a bad intention!
The skill of Kamal El Zant. Morals of a Muslim Skill Lexical meaning of the word In order for Allah to accept the deed, sincerity and the correct performance of the deed are needed. And only when these two conditions are met, the case will be on the reward bowls.
"Ihsan" - from the Arabic verb "ahsana", means "to do excellently; do good, do good. Both translations are correct and depend on the context. When it comes to doing something (I pray, build, dig), ihsan means “to do it skillfully, in the best way.” If we are talking about attitude towards someone (to Allah, people, animals), then this word means “noble attitude”.
Ihsan is doing things in the best possible way, when all shortcomings are eliminated as much as possible. This is the second character of a Muslim, because if he acts sincerely, then he tries very hard to do everything in the best way. Ihsan is the result of ikhlas (sincerity). And it would not be an exaggeration to say that the essence of our life is ihsan.
One of the main purposes of our life is to show how we can best act.
Therefore, Allah Subhanahu wa Tagala said about the meaning of life:
(2). Who created death and life in order to test you, which of you is better (ahsanu from the word "ihsan") in deeds - He is Great, Forgiving! (67:2) And after we have strengthened ihlas (sincerity), we must take care of our ihsan (skill).
Skill on the part of Allah When Allah Almighty refers to Himself some quality, it means that it is of great importance.
And when Allah Subhanahu wa Tagala spoke about his creations, he indicated that it was done in a beautiful way: this is said in many verses:
Skill (7). Who beautifully did (ahsana from the word "ihsan") every thing that he created, and began the creation of man from clay ... (32: 7)
And in another verse, Allah specifically said about the creation of man:
(four). We created a man with the best (ahsani from the word "ihsan") addition... (95:4) One day a Muslim, wanting to compliment his wife, said to her: "If you are not more beautiful than the moon, you are divorced." Then he became concerned about whether there was a divorce. Imam Malik decided that the divorce is valid: she is not more beautiful than the moon, that is, not so beautiful, she is divorced. Imam al-Shafiee said that she is not divorced, based on the above verse, because before Allah she is better than the moon.
Also in the Qur'an, Allah Ta'ala told us about the Prophet Shuhayb, peace be upon him, who reminded his people that
Allah will grant him a wonderful provision:
(88). He said: “My people! Have you considered if I have a clear sign from my Lord, and He has given me a wonderful inheritance (hasanan from the word "ihsan"). I do not want to be different from you and do what I forbid you to do, but I only want to correct what is in my power. Only Allah helps me. In Him alone I trust, in Him alone I turn. (11:88)
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of us, what did we answer? - Cheerfully, good health, no problems. Rarely does anyone respond by referring to faith. When we ask “I have business”, the first association is family, health, work. And this companion answered about what worries him most of all:
“I woke up a true believer.
- What are you saying?! Where is the proof?
Oh, prophet of Allah! I have no desire for this life, I spent my nights reading namaz, I spent my days in thirst (fasting), and as if I see with my own eyes the throne of Allah, I see Paradise and the pleasures of its inhabitants, and I see Hell and how its inhabitants are tormented .
Muhammad, Allah, said:
says hello and hello to him
You have reached, hold on!
You have no doubt that Allah exists, that He answers you, that He is close.
Ali, may Allah be pleased with him, said: “It is amazing what people ask of people when Allah is near.”
2) Another degree of ihsan (skill) in religion is to worship Allah with such a feeling that He sees you. If the first degree is difficult, then the second is not difficult. How to do it?
One scholar gives this example: when the actors are filming in front of the camera, they repeat the scenes many times because they feel the eyes of many viewers: "People will not like this shot." And we should also worship Allah with the same feeling that the Almighty sees and hears us.
“One night, Umar ibn Khattab (may Allah be pleased with him) was walking around Medina, and he heard a conversation between a mother and daughter coming from a house. Mother says:
- Mix milk with water, in the morning we will go to sell.
- Umar ibn Khattab forbade it, he will punish for it.
Where is Umar now? He is not.
Umar, may Allah be pleased with him, hears this.
– Mom, if there is no Umar, then the Lord Umar is.
Hearing these words, Umar ran to his sons and said to them:
One of you must marry her.
But no one wanted to marry her. Then he said:
“By Allah, if none of you marry her, I myself will go to marry her.”
What was he looking at? Today, many guys are looking for a wife, they want to see beauty, wealth in a wife, and Umar ibn Khattab is looking for a God-fearing wife for his sons.
One of the sons of the caliph agreed to marry her, and later it was from the descendants of this family that the famous Umar bin Gabdulgaziz was born, may Allah be pleased with him.
“Once Umar ibn Khattab wanted to check a slave who was tending his master's sheep. He said:
- Sell us one ram.
“These are not my sheep, but my master’s.
“Come on, tell him what the wolves ate.”
What will I say to Allah then?
Hearing these words, Umar ibn Khattab began to cry. After that, he went to the master of this slave, redeemed him and set him free.
One day a man called a woman to adultery, she told him to close all doors, windows, and when he did Kamal El Zant.
The customs of a Muslim is, she said:
– Another window is not closed.
- What's the window?
A window through which Allah looks. Close it.
And this man came to his senses and stopped from this abomination.
And the best level of faith is to worship Allah as if you see Him, and if you cannot do that, then worship Allah, believing that He sees you.
And since the reward always depends on the deed, what is the reward for the one who worships Allah as if he sees Him ?! Allah Subhanahu wa Tagala said about this:
(26). To those who did good deeds (ahsanu - from the word ihsan - to Allah), - good and an increase; nor will dust and humiliation cover their faces. These are the inhabitants of Paradise, in it they remain forever. (10:26) Muhammad, Allah, was asked what the increase is, he will pronounce it yes bless and welcome it, he made it clear that when the inhabitants of Paradise find themselves in Paradise, the Almighty
Allah will say to them:
– What else would you like?
What can we wish for when You have fulfilled Your promise:
protected from Hell and led to Paradise for eternal life.
At this moment, by the Will of Allah Subhanahu wa Tagala, they will see His Face. And when they see Allah, they will forget all the pleasures that were in Paradise.
May Allah subhanahu wa tagala let us experience this pleasure.
And those who in this life forgot Allah ignored
Existence and the View of Allah will receive a similar punishment - they will not be able to see Allah. Allah Almighty said:
(fifteen). So no! For they will be separated from their Lord on that Day. (83:15) Skill Skill in dealing with others
1) Allah Subhanahu wa Tagala used the word "ihsan" in many verses of the Qur'an when he spoke about relationships with people:
(77). And strive in what Allah has given you, to the last dwelling! Do not forget your inheritance in this world and do good (ahsin - do the best) as Allah is good to you, and do not strive for damage on earth.
Verily, Allah does not love those who sow evil!” (28:77)
2) Skill should be even in our speech:
(53). And tell My servants to say what is best (ahsan); verily, the shaitan brings discord between them, verily, the shaitan for a man is a clear enemy! (17:53) Allah Almighty commands us to choose the best words in our conversation. An evil word can leave an imprint in a person's heart, and he will remember it.
And you need to select the best addresses: say "brother" than say "munafiq" (hypocrite), "fasiq" (sinner).
And it is better, if necessary, to characterize the action of a person, and not to criticize him. For example, if I see that someone is cheating, I can say: "you are a fraud", and I can say: "this is a fraud." The first expression makes a person disgusted with me, and it is unlikely that I will be able to find a common language with him, and the second expression is softer and does not interfere with further communication and instruction.
When Muhammad, Allah, wrote a letter to the ruler, say yes to him and greet the Persians - a fire worshiper who believed that divine blood flows in his veins, a tyrant of his people, he wrote: "From Muhammad, the messenger of Allah to the great man of the Persians."
The Prophet, Allah, chose the right word, because his goal is to say yes bless and welcome
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How then should one talk to a Muslim brother?
How to talk to your father?
Kamal El Zant.
Morals of a Muslim 8 Ibrahim, peace be upon him, addresses his unbelieving father:
- Daddy!
The father answers:
“I will stone you.”
- Oh, daddy...
Allah Subhanahu wa Tagala cites their dialogue in the Qur'an:
(41). And remember in the book of Ibrahim: verily, he was a righteous man, a prophet.
(42). So he said to his father: “My father, why do you worship that which does not hear or see and does not deliver you from anything?
(43). My father, a knowledge has come to me that has not reached you; follow me, I will lead you on the right path!
(44). My father, do not worship the shaitan: the shaitan is a disobedient to the Merciful!
(45). My father, I am afraid that you will be punished by the Merciful and you will be close to Shaitan!”
(46). He said: “Do you refuse our gods, O Ibrahim? If you do not resist, I will certainly stone you. Get away from me for a while!”
(47). He said: “Peace be with you! I will ask forgiveness for you from my Lord: after all, He is Merciful to me. (19:41–47)
Luqman, peace be upon him, addresses his son:
- My son!
(13). Here Lukman said to his son, admonishing him: “O my son! Do not associate partners with Allah, for polytheism is a great injustice. (31:13) Such words will open the heart of the interlocutor.
If we are commanded to observe etiquette when speaking to non-believers, how much more so should we be polite when speaking to parents, children, sister, etc.
3) Allah Subhanahu wa Tagala ordered in the Qur'an to treat the people closest to us in the best way.
(36). And worship Allah and do not associate anything with Him as partners, and to parents - doing good (ihsana - the best attitude), and relatives, and orphans, and the poor, neighbors from among your relatives and neighbors who are not your relatives, nearby companions, wanderers and slaves. Indeed, Allah does not love those who are proudly boastful ... (4:36) Even a fellow traveler should be treated in the best way.
Someone might say:
“Will I ever see him again—as if if there is no benefit to be expected from good treatment, then there is no need to behave in the best way.
The scholars called this verse the verse about those who have great rights, Allah gave them these rights.
4) Call to Islam in the best possible way.
Allah Almighty has commanded:
(125). Call to the path of the Lord with wisdom and good admonition and argue with them about what is best (ahsan from the word "ikhsan")! Indeed, your Lord - He knows best those who have strayed from His path, and He knows best those who go straight!
Calling to Islam, you need to choose a place, time, word.
5) Almighty Allah ordered to act in the best way, even in those matters where, it would seem, there can be no question of kindness.
For example, in a divorce.
(229). Divorce is twofold: after it, either keep, according to custom, or let go with good deed (ihsan).
These are the boundaries of Allah, do not transgress them, and whoever transgresses the boundaries of Allah, they are unrighteous. (2:229) Kamal El Zant. Morals of a Muslim 0 Even if the spouses divorced, this does not mean enmity between families.
Of course, children will suffer. But if the husband and wife parted in the best possible way, the children will suffer less.
In Europe, the right to raise children was given to a woman, as if a man is a person without feelings. The mother has a feeling of maternal love, and the father must work and provide for them financially. Let her take the children, if she wants, she will show them to him, if she doesn’t want, he will manage. When divorce happens in the best way, there will be no injustice. While the children are small, the father is obliged to fully support them and has the right to see them whenever he wants. When the children grow up, let them choose who to live with.
6) Allah Subhanahu wa Tagala has commanded us to best respond to evil:
(34). Good and evil are not equal. Reject with what is better (ahsan), and here is the one with whom you have enmity, as if he is a warm friend. (41:34) “Once the guys were collecting money for the construction of a mosque, and they divided into groups to go to wealthy people. One of them asked the director of a hypermarket for help in construction, extended his hand and said:
Give something for the sake of Allah.
He spat into his hand. The guy removed this hand, saying:
- This is for me, - and held out the second:
What will you give to Allah?
After that, the director became very ashamed, and he immediately pulled out a check and said:
“Write as much as you like.”
“Once a man came to complain about his relatives:
- O Prophet of Allah! I treat them well, and they answer me with evil. What do i do?
- Keep acting like that. Verily, you are, as it were, a burden to them with hot ashes.
And in another saying, Muhammad, Allah, said: “He will bless him and welcome the desire for family ties - this is not when relatives treat you well and you treat them well, but maintaining family ties is when they treat you badly, and you, on the contrary, maintain a relationship with them.
– – –
“Indeed, Allah has ordained skill in everything, and if you (have to) kill (not a person), then kill in a good way, and when you offer a sacrifice, also do it well, and let each of you sharpen his knife properly and let him deliver animal from torment.
Even if you kill a snake, kill it well, don't torture it.
And that is why it is forbidden to kill animals with fire. If you need to approach the killing of an animal with all seriousness, then what can we say about more responsible work - any business must be done well and skillfully.
The Prophet, Allah, taught us how to slaughter an animal in the best way: do not show him a knife, do not cut one animal near another. Recently they showed a report from Turkey: on Eid al-Adha, one bull was slaughtered in front of another, the second saw everything, broke the rope and ran around the city, through the bazaar, trampled many people. Then the police came and shot the bull.
And even more so, when it comes to your main work - trade, construction, study, teaching, healing or religious rites - prayer, uraz - you need to do everything skillfully.
Kamal El Zant. Morals of a Muslim And do not refer to society: "Come on, everyone does it." Am I the only honest one, or what?
The Prophet, Allah, said: “Do not be two-faced (imitate him with blessings and salutations): those who say: if people do well, we will do so, and if they turn out to be unjust, we will do the same. Set yourself up to do well when people do well and not be unfair even if they do something bad.”
Do not live by the principle: if they did good to me, I will respond with kindness, and if they did badly to me, I answer them the same!
Educate yourself so that you do good both when you are treated well and when you are treated badly.
Do not focus on the crowd, you have a saying: "Indeed, Allah has ordained skill in everything." A Muslim should not do a single thing for a deuce. If you get down to business - you need to make every effort to do everything in the best way. And for that, everyone needs to do their own thing.
– – –
and will receive half of the reward for prayer, the other - a quarter of the reward, the third - a third, etc., depending on the degree of concentration during the prayer.
Allah Subhanahu wa Tagala asks:
(60). Is there any reward for good (ihsan) other than good?
(55:60) Skill For a share of good there will be a due share of reward.
2) Love of Allah. Allah loves those who do their work in the best way. And this is repeated many times in
Koran:
(134) .... Which spend both in joy and in sorrow, restraining anger, Forgiving people. Indeed, Allah loves those who do good (muhsinin - from the word "ihsan")! (3:134)
3) Nearness of Allah. Allah is close in His Mercy to those who do their deeds in the best way:
(56). Do not cause disturbances on the earth after its arrangement. Call on Him with fear and hope; Verily, the Grace of Allah is close to the good (muhsinin)!
4) Help of Allah.
(128). Verily, Allah is with those who fear and with those who do good (muhsineen)!” (16:128)
5) Allah preserves the deeds done with skill and preserves the reward for them. These things will not be forgotten. Allah Almighty said:
(115). And be patient, for Allah does not destroy the rewards of the good (muhsinin)! (11:115) (30). Verily, those who believe and do good, We will not destroy the reward of those who do good (muhsinin). (18:30) May Allah Subhanahu wa Tagala, so that we are among the servants of the Merciful, doing our deeds in the best way and striving for ihsan (skill) to accompany them everywhere - in relation to Allah, with people and in relation to our own cause!
God-fearing God-fearing God-fearing The meaning and definition of "God-fearing"
From the point of view of the Arabic language, at-taqwa means caution, protection. Taqwa is the protection of oneself from the harm of something.
From the point of view of religion, there are many definitions of at-taqwa. And they have a common core - the servant of Allah protects himself from the wrath of Allah Subhanahu wa Tagala and from His punishment, following the orders of Allah and keeping himself from His prohibitions. And thus, a person protects himself from the wrath of Allah and from the loss of reward.
Ali, may Allah be pleased with him, said: “Fear of God is the fear of Allah and deeds according to the Qur'an, and contentment with a small blessing, and be ready for the moment of departure from this life.”
Ibn Masgud (may Allah be pleased with him) said: “Fearing God is to listen to Allah and not disobey Him, remember Him often and not forget Him, and thank Him and not deny His blessings.”
Abu Hurayrah, may Allah be pleased with him, said in response to the question of what is at-taqwa (piety):
Have you ever walked along a road with thorns?
- Yes, it happened.
- What did you do?
- Somewhere I stopped, somewhere I stepped over, somewhere I went around.
This is at-taqwa (piety).
The thorns are sins that we must circumvent. And we should beware of provoking the wrath of Allah and should avoid the forbidden and the dangerous.
Kamal El Zant. Morals of a Muslim Types of Piety At-taqwa, although often translated as piety, is not only the fear of Allah. And in the Qur'an there was sometimes a call to guard yourself from the wrath of Allah, from the Day of Judgment, from fire and from trials.
1) Fear of Allah.
Piety does not mean fear of Allah, as fear of some kind of danger, no - it refers to the fear of Allah's wrath and deprivation of His love. Piety is not the kind of fear that leads to a break in relationship with Allah: some are afraid to ask Allah. Almighty
Allah said:
(102). O you who believe! Fear Allah with due fear of Him and do not die except as Muslims. (3:102)
Another sura says:
(96) ... Fear Allah, to whom you will be gathered!
In another verse:
(eighteen). O you who believe! Fear Allah and let the soul see what it has prepared for tomorrow. Fear Allah, for Allah is Aware of what you do! (59:18)
Allah said:
(56). But they will not remember, unless Allah wills: He is worthy of fear, and is capable of forgiveness! (74:56) Allah Subhanahu wa Tagala says that only Him should be feared, and reassures: Allah also forgives.
And Allah is not like anyone in this life who inspires us with a sense of fear. Whoever we fear, we move away from him. But only fearing Allah, we approach Him. Who will protect us from Allah? On the contrary, Allah is able to remove any evil from us.
(fifty). Run to Allah: I am a clear warner for you from Him. (51:50) Piety
2) There is a call in the Quran to fear the Day of Judgment:
(48). And be afraid of the day when the soul will not compensate for another soul, and intercession will not be accepted from it, and redemption will not be taken from it, and help will not be provided to them!
This is also stated in another verse (this is the last revealed verse of the Qur'an):
(281). And beware of that Day in which you will be returned to Allah; then every soul will be paid in full for what it has gained, and they will not be offended! (2:281)
3) Many verses inspire fear of hellfire:
(24). If you don't, and you never will! - then be afraid of the fire, the fuel for which are people and stones, prepared for the unbelievers. (2:24)
4) Also, Allah Subhanahu wa Tagala called us in the Qur'an to protect ourselves from trials, we must beware of committing sins and fear their consequences.
(25). Fear the test that will not only befall those of you who are unjust. And know that Allah is strong in punishment! (8:25) The consequences of sins affect others, so one should not treat other people's sins with indifference, like: "His sin is his problem."
God-fearing has several levels. The 1st level, with the help of which we move away from the greatest sin - polytheism:
(116). Indeed, Allah does not forgive that partners are assigned to Him, but He forgives what is less than this to whom He wills. And whoever associates partners with Allah, he has gone astray in a far delusion. (4:116)
And we protect ourselves from polytheism, believing in the One Allah. Allah Almighty says:
Kamal El Zant. Morals of a Muslim 8 (26). Here, the unbelievers placed in their hearts arrogance - the arrogance of the times of ignorance, and Allah sent His Messenger and the believers peace and placed on them (or made them inseparable from them) the word of piety (evidence that there is no deity but Allah).
They deserved it more than others and were worthy of it. Allah knows about every thing. (48:26) And as you noticed, the word of monotheism was called the word of fear of God, since it protects us from polytheism.
This level of God-fearing helps eventually get to Heaven, although one moment in Hell is enough to forget all the pleasures of this life. Some people stop there, while others go higher.
The 2nd level of fear of God protects against such a great sin as innovation. In the religion of Allah, no one has the right to legitimize anything except Allah Himself and His prophet.
Allah Subhanahu wa Tagala says:
(21). Or do they have partners who legalized for them in religion what Allah did not allow? If it weren't for the decisive Word, their dispute would have already been settled. Verily, a painful suffering is prepared for the wrongdoers. (42:21) Muhammad, Allah, said: “Any bid’a (innovation) - says yes to it and welcomes this delusion, and any delusion in Hell.”
In religion, one cannot speak from oneself. Any thing introduced into religion is an indirect accusation against the prophet that he hid something and did not convey to people something from Allah.
– – –
it is piety that keeps me from interfering in the religion of Allah.
The 3rd level of piety protects against great sins. This person commits small sins, but does not come close to great sins. And this is a certain level of piety.
Allah Subhanahu wa Tagala said about this in the Qur'an:
(31). If you deviate from the great sins that are forbidden to you, We will deliver you from your evil deeds and let you in with a noble entrance. (4:31) The 4th level of fear of God helps to refuse to commit minor sins. In the eyes of such a person, a small sin is a terrible thing. He does not commit minor sins, remembering the greatness of Allah, Who looks at him at the moment of temptation.
Muhammad, Allah, said: “The believer perceives sin, says yes to it and welcomes
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the visible and the forbidden are obvious, and between them is the doubtful, which many people do not know about. And the one who falls into the doubtful, he falls into the haram (forbidden). The one who is wary of the dubious is cleansed of it for the sake of his religion and his honor, and the one who engages in the dubious will come to commit the forbidden, like the shepherd who pastures his flock near the reserved place and is about to find himself there. Verily, every lord has his own sacred place, and verily, the sacred place of Allah is that which is forbidden by Him. Indeed, there is a piece of flesh in the body, which, being good, makes the whole body good, and when Kamal El Zant comes. The morals of a Muslim 0 become worthless, then it spoils the whole body, and, verily, this is the heart.
And doubtful is not what Allah does not speak about (Allah speaks about everything), but it is doubtful for many people, due to their lack of knowledge. Ask anyone about wine, he will say: "It is haram (forbidden)." Adultery?
Haram (forbidden)! Five times prayer (prayer)? This is mandatory. But many things are little known to many people.
And people with this level of piety are ready to move away from the dubious, so as not to fall into the haram (forbidden).
The 6th level of God-fearing is when a person does not abuse what is permitted, so as not to approach the forbidden, and in order to devote due time to worship.
Sleeping is not allowed. But one person sleeps four hours a day, and the other twelve hours. Sleep is not a forbidden thing, but one who has a high level of God-fearing considers that every minute is a waste.
“Once a scientist was called out:
Come on, sit down with us and talk.
The scientist replied:
- Stop the Sun!
- Can not.
"I can't, time is running out."
It happens when, because of his position, a person must deviate from some permitted deeds so as not to spoil others.
Imagine that the hazrat came to read jumga prayer in breeches and in a T-shirt with a picture (for example, a boat). This is not forbidden - the imam covered his gaurat, i.e. parts of the body that need to be covered. But this is not worthy of hazrat. There is such an Arabic proverb: if the hazrat looks away, adultery will spread in society.
Al-Hasan said about this level: "God-fearing God-fearing 1 accompanied some people to such an extent that they deviated from much of what was permitted, for fear of committing the forbidden."
There is a good story on this subject.
“Once a king forced people to eat pork. And to get support, he called one scientist. He is an example for people: if he tastes a dish of pork, everyone will follow him. A cook stood on the threshold of the king's room, he whispered to the scientist:
- Secretly from the king, I slaughtered a ram, the pig is not there.
The scientist comes in. The king orders:
- I won't.
"Then I'll kill you!"
- Execute!
At the exit, the chef said:
“I told you it’s lamb, not pork!”
“Do people in the city know about it?”
If people don't know about it, the essence of the matter is lost: the scientist came to show people that pork is haram (forbidden), and if they see that he ate "pork"?! These are the fruits of at-taqwa (piety). He could eat this mutton, but in order not to spoil others, he went to such a big test.
This is a very high level of at-taqwa (piety), may Allah Subhanahu wa Tagala let us be like that!
Kamal El Zant. Morals of a Muslim The Importance of Fearing God
1) Allah said in the Quran that He commanded all people to be God-fearing.
(131). To Allah belongs whatever is in the heavens and whatever is on the earth. We bequeathed to those who were given the book before you, and to you, that you fear Allah. And if you disbelievers, then surely with Allah is whatever is in the heavens and whatever is on the earth. Allah is Rich, All-Praised! (4:131)
Allah Subhanahu wa Tagala said:
(one). O people, fear your Lord! For the shaking of the last hour is a great thing. (22:1)
2) Piety is the testament of the Prophet Muhammad, Allah.
says hello and hello to him
– – –
– Who will take five pieces of advice from me and live by them?
Abu Hurairah said:
Take care of yourself (ittaki - from the word "taqwa") from the forbidden - you will be the greatest worshiper of Allah. Be happy with what Allah has given you - you will be the richest person. Treat your neighbor well and you will be a believer. Love for people what you love for yourself - then you will be a Muslim. And don't laugh too much, verily, your heart dies of laughter.
Abu Hurairah took it. May Allah subhanahu wa tagala so that we can take them too!
piety
3) God-fearing is the testament of all the prophets:
Musa, peace be upon him:
(ten). And then your Lord called to Musa: “Go to the tyrant people, - (11). to the people of Firaun, will they not be afraid?” (26:10–11)
Nuha, peace be upon him:
(106). So their brother Nuh said to them: “Don't you fear God?
(107). I am a faithful messenger to you.
(108). Fear Allah and obey me! (26:106–108)
Huda, peace be upon him:
(124). Behold, their brother Hood said to them: “Don't you fear God?
(125). I am a faithful messenger to you.
(126). Fear Allah and obey me! (26:124–126)
Saliha, peace be upon him:
(142). So their brother Salih said to them: “Don't you fear God?
(143). I am a faithful messenger to you.
(144). Fear Allah and obey me! (26:142–144)
(161). So their brother Lot said to them: “Don't you fear God?
(162). I am a faithful messenger to you.
(163). Fear Allah and obey me! (26:161–163)
(177). Shugaib said to them: “Don't you fear God?
(178). I am your faithful messenger.
(179). Fear Allah and obey me! (26:177–179) Kamal El Zant. Morals of a Muslim
4) God-fearing is the most important testament of righteous people. When one asks for advice from the righteous, the answer is expected: “Fear Allah!”
The first thing Abu Bakr, may Allah be pleased with him, addressed to the Muslims when he became caliph: “I command you to fear Allah.”
Umar ibn Khattab, may Allah be pleased with him, writes to his son: “I command you to fear Allah.”
Umar ibn Gabdelgaziz also writes to his son: “I command you to fear Allah!”
5) Allah has called piety the best garment.
Allah Subhanahu wa Tagala said:
(26). O sons of Adam! We sent down to you a robe to cover your abomination, and feathers. And the garment of piety is better. This is from the signs of Allah, maybe you will remember! (7:26) We do not support extremes: either appearance or courtship of the soul. But I must first put on the garment of piety, so that my appearance will be the result of faith.
No need to limit yourself to a scarf and a dress. A scarf and a dress means that you have decided to change your life. What does beard mean? - That you decided to change your lifestyle.
Allah Almighty says that He gave us garments to cover shameful places, but there is another thing in us that needs to be covered - this is an abomination in our souls, and it needs to be covered with a garment of piety. And the last clothes are the best. We do not deny that the appearance of a Muslim is of great importance, but a change in appearance must necessarily be accompanied by great internal changes.
Some complain:
- You marry your sister in a headscarf and a dress, there are only problems. And a secular woman: her husband drinks, beats her - she endures and lives with him.
piety
I answer jokingly:
“Perhaps our sisters know their rights better.
Although it happens that both are good, they couldn’t get along together, so you can’t judge only by appearance, and you need to get acquainted within the framework of religion.
“Once Umar ibn Khattab asked about one person:
- What can you say about this man?
- He's very good.
Did you go anywhere with him?
Did you sleep with him?
- No never.
Have you ever borrowed or borrowed money from him?
- Surely, you saw that he is doing rukug (bow from the waist) and soot (prostration) in the mosque?
- You do not know him".
Just as we pay attention to appearance, we should also pay attention to God-fearing.
6) The following verse speaks of the importance of God-fearing, in which Allah mentioned that all types of worship have one main goal - to make us God-fearing. Although, this is not the only goal.
(21). O people! Worship your Lord, who created you and those who were before you - maybe you will be God-fearing! (2:21) Allah calls us to worship, which should increase our piety.
7) Allah Subhanahu wa Tagala has called taqwa (piety) the best reserve that a person can take with him on the Day of Judgment.
Kamal El Zant. Morals of a Muslim (197). … And stock up, for the best of stocks is God-fearing. And fear Me, possessors of reason! (2:197)
8) God-fearing is the thing we should help each other to acquire.
Allah Almighty tells us:
(2). ... And help one another in piety and fear of God, but do not help in sin and enmity. And fear Allah: indeed, Allah is Mighty in punishment! (5:2) An Insidious Mistake Muslims received a great blow when they divided between fiqh (legislation) and piety. It is necessary to approach issues of fiqh, and even more so when it comes to issues of human relationships (the issue of nikah, purchase and sale, debt, divorce), with piety. If we begin to resolve these issues, having lost piety, we will distort the verses of the Koran and the sayings of the prophet in our favor, approach the law of Allah without piety - this is very insidious.
And this, unfortunately, is our current problem.
Is nikah valid with a niyat (intention) to get a divorce without telling the bride about this niyat?
Suppose I went to the hazrat so that he read nikah to me and my future wife. Hazrat hears about my consent, and hears about her consent, nicknames are valid, because hazrat does not know that I want to divorce my wife in six months. And some have adopted the fact that such a nikah is valid (it is not adultery), and began to enter into this kind of temporary marriages. An Arab, a student, arrives and marries while studying. Subhanallah! he says yes bl Once a young man approached the prophet, Allah, and welcomed him to ask permission to commit adultery.
The Messenger of God, Allah, will say to him, he asked:
and welcomes
“Will you be pleased if someone does this to your God-fearing mother… your sister… your aunt?”
“People won’t be happy either.
And will these guys be happy if someone marries their daughters in this way, i.e. with the hidden intention of divorce? God-fearing can say to a person: “No!!!”, but hazrat cannot forbid it, because he does not know what is in a person’s soul.
The same goes for divorces. Divorce in Islam is allowed, but isolated cases are divorces that comply with the dictates of Islam.
And our divorces are like war, spouses choose words to offend each other to the maximum. But if we abide by the provisions of the Qur'an, divorce will take place with minimal psychological difficulties. It is not for nothing that Allah Subhanahu wa Tagala often mentioned piety, precisely when he spoke about divorce.
(231). And when you divorced wives, and they have reached their limit, then keep them according to what is customary, or let them go according to what is customary, but do not forcibly restrain them, transgressing: if anyone does this, he is unjust to himself. And do not turn the signs of Allah into a mockery;
remember the Grace of Allah to you and what He sent down to you from the Scripture and wisdom, admonishing you with this; and fear Allah and know that Allah is Knowing about every thing! (2:231) (2). When the due date comes for them, keep them on good terms, or let them go on good terms. Call two righteous men from among you as witnesses and be witnesses for the sake of Allah. This is an admonition to those who believe in Allah and the Last Day. Whoever fears Allah, He creates a way out (3). and endows him with a lot from where he does not even imagine. Whoever trusts in Allah, He is sufficient.
Allah completes His work. Allah has set a measure for Kamal El Zant. The morals of a Muslim are 8 of each thing.
(four). For those of your women who have stopped menstruating, if you are in doubt, the time limit for divorce is three months, as for those who have not menstruated. For pregnant women, the period is set until they are resolved from the burden. Whoever fears Allah, He makes things easy. (65:2-4) Therefore, one said: “Give your daughter to a God-fearing one, because if he loves her, he will treat her generously, and if he does not love her, he will be fair to her.”
Fiqh must be approached with piety in order for fiqh to be useful to us.
Abu Hanifa believes that if the impurity on clothes is less than the size of a dirham (coin), you can read prayers in these clothes without washing them. One day his daughter noticed that Abu Hanifa was washing off dirt from his clothes, smaller than the size of a dirham coin.
- Father, what are you doing? You say that you can pray in such clothes?
“Daughter, I feel more at ease in my soul.
It's better, it's more God-fearing. Questions of fiqh must be approached with piety.
On this occasion, an anecdote would be appropriate.
One lost his wallet, raised his hands and asks Allah:
“O Allah, let a God-fearing person find my wallet, and not a scholar of fiqh.”
He is asked:
- Why are you asking like that?
“Because the God-fearing one will certainly return it, and the scholar of fiqh will find a reason to keep it.
God-fearing How to increase God-fearing?
1) You need to know who you are afraid of. For taqwa (fear of God) to be strong, one must know Allah. The one who does not know Allah, or does not believe in Him at all, will not be afraid of Him.
If someone threatens you with their punishment and you are not yet familiar with His power and His capabilities, you can allow yourself to relax: “Will he be able to punish?” And when you recognize the possibilities of the Punisher, the power of His punishment, then the fear of him will increase, and you will not commit what is hateful to Him (sins).
And if I give you medical advice and do not say on what grounds I advise you, you have the right to take my words lightly, but if I say: “Now I will tell you what a professor known for his competence advises to do in this case - then you will heed this advice.
When a person believes that the command comes from the One Who has absolute Knowledge and Wisdom, he will have confidence in this command. The same is true for remuneration. If I say: “If you don’t do this, you will suffer a big loss and lose big rewards,” and you don’t know what kind of reward it is, then my words will not affect you, and you will not do those actions. for which rewards are promised.
If I say to you: "If you do this, you will be offended by such and such." You can wave your hand: “And who is he to me?” And if I say: “If you do this, you will offend your mother, or the person who once helped you a lot.” You will be afraid to hurt a close and respected person. But not knowing whom you will offend, you will not stop before an act. But if you know that we are talking about a person close to you, you will retreat from evil.
If we know the many blessings of Allah SubKamal El Zant. The morals of a Muslim Hanahu wa Tagala, rendered to us, we will fear Allah.
So, in order to strengthen God-fearing, you need to know about
Allah the following:
The power of Allah: the ability to punish and the power of His punishment.
Knowledge of Allah Subhanahu wa Tagala and His Wisdom.
Allah's reward.
Blessings of Allah Subhanahu wa Tagala.
Feeling the control of Allah Subhanahu wa Tagala. If I tell you: "You are breaking the law of so-and-so." You say, “Where is he? He doesn't exist."
Allah Almighty said:
(16). We have already created man and we know what the soul whispers to him; and We are closer to it than the cervical artery.
(50:16) If we believe this without a doubt, we will have great piety. And it is meaningless to say to a person: "Fear Allah" when he does not know Allah. First you need to strengthen his faith in Allah.
To Maryam, peace be upon her, came Jibreel, peace be upon him, in the guise of a beautiful young man. And this was a test for Maryam.
What did she say to him at that moment?
(eighteen). She said: "I seek protection from you from the Merciful, if you are God-fearing." (19:18) And why be afraid if he is God-fearing? Maryam knows that if he is not God-fearing, these words will not affect him, he will not fully understand. And if he is God-fearing, this will be a reminder for him.
(40). And who feared the dignity of his Lord and kept his soul from passion, (41). then verily Paradise is a refuge. (79:40–41) How can we encourage a person to fear God if he doubts whether Allah exists. And it is not enough to believe: "Yes, there is a God, there is only one God." And your children should also be told about God-fearing 81 Allah, about His reward and punishment. Unfortunately, they often try to scare children with anything: “Shurale will come and take you away”
etc. No, a person should be afraid of Allah Subhanahu wa Tagala:
to be afraid of His punishment, to be afraid of losing His reward, and to be afraid of being ungrateful to Him Who endowed him with blessings.
And this spirit should develop in a child from childhood.
2) Love for Allah Subhanahu wa Tagala. Our relationship with Allah is built not only on the basis of formality and fear. First of all, they are built on the basis of love.
And this is emphasized in the Quran:
(165). And among people there are those who take, besides Allah, equals; they love them as they love Allah. And those who believe love Allah the most. And if those who are wicked would see when they see the punishment, that the power belongs entirely to Allah and that Allah is strong in punishment! .. (2:165) The righteous servants of Allah love their Lord.
(54). O those who believe! If any of you depart from your religion, then Allah will bring other people whom He will love and who will love Him. They will be humble before the believers and adamant before the disbelievers, they will fight in the way of Allah and not be afraid of the censure of those who blame. Such is the mercy of Allah, which He bestows on whom He wills. Allah is All-Encompassing, Knowing.
The Holy Saying says:
“My slave cannot approach Me with anything dearer to Me than obligatory prescriptions (fard).”
In this saying, Allah destroys all formalities on His part. Some build relationships with Allah formally: reprimanded prayer, and left. Uraza - Uraza. But Allah Subhanahu wa Tagala wants us to have a deeper relationship with Him. And Almighty Allah gives us the opportunity not only to approach Him, to stand at His door, but Allah Kamal El Zant. Morals of a Muslim 8
Subhanahu wa Tagala is ready to love us, as follows:
“And My servant will draw near to Me through optional precepts until I love him, and if I love him, then I will become his sight with which he sees, his hearing with which he hears, his hand with which he works, his foot, which he walks, if he asks Me, I will give it to him, and if he resorts to My refuge, I will give it to him.
Unfortunately, some people limit their relationship with Allah by the fear of His punishment, overlooking the love of Allah.
If one fell in love, he wants to tell about his love.
Another saying says: “When Allah Subhanahu wa Tagala loves one slave, he says to Jibreel:
- Oh, Jibreel, I loved My servant, love him and you!
And Jibreel, peace be upon him, begins to love him.
- Oh, Jibreel, tell My angels to love him too!
Jibreel informs the angels about the love of Allah for this slave, and they also begin to love him. And Allah Subhanahu wa Tagala sends down love and respect for this slave among the people.
And in our relationship with Allah, love must prevail. And the love of Allah will increase the fear of God, because if you love Allah, you are afraid of His displeasure.
And you begin to worry, as if not to violate the boundaries of what is permitted, established by Allah. You're afraid to lose the one you love.
The Qur'an speaks of people whose hearts tremble when they remember Allah.
(2). Believers are only those whose hearts fear when they remember Allah; and when His signs are read to them, they increase their faith, and they rely on their God-fearing 8 of the Lord... (8:2) And a lover cannot think of his beloved without excitement. And many felt love for Allah. When there is such a level of love, taqwa (God-fearing) will become stronger. The displeasure of Allah will mean a great loss for you.
Worship is built on three pillars: love, fear, and hope. And love is like a head for a bird, it guides all our actions, and hope and fear are like wings that help balance our flight. The young should be more afraid than the old, because he is able to actively worship Allah. And the elderly should have more hope.
On the Day of Judgment, of these three pillars, only love will remain. Imagine the inhabitants of Paradise: why be afraid? Allah said that no one will come out of there. And what to hope for - everyone has already received. Fear and hope are gone, but love remains.
And it is on the basis of love that we strengthen our God-fearing. When Allah becomes so significant for us, then we are afraid of losing His love, we are afraid of losing the closeness and protection of the Almighty.
3) You need to know your enemies. This is Satan and his own passion.
Allah Subhanahu wa Tagala said:
(6). Verily, Satan is your enemy, consider him your enemy! He calls his party to be the inhabitants of the fire. (35:6)
Another sura says:
(21). O you who believe, do not follow in the footsteps of Satan! Whoever follows in the footsteps of Shaitan... then he commands vileness and disapproval. And if it were not for the Bounty of Allah to you and not for His Grace, none of you would ever be cleansed. But Allah cleanses whom He wills; Allah is Hearing, Knowing! (24:21) One must distinguish between one's friend and one's enemy. Why did Adam (peace be upon him) eat the fruits of the forbidden tree? Shaitan will call Kamal El Zant. The morals of a Muslim 8 dil him to do so. Satan introduced himself as a good friend.
(120). And the shaitan whispered to him, he said: “O Adam, do not point you to the tree of eternity and imperishable power ?!
Allah Subhanahu wa Tagala quotes the words of Satan:
(21). And he cursed them: “Verily, I am a good counselor for you.” (7:21) Adam's mistake was that he forgot who was whispering to him - a good adviser or a fierce enemy?
And one must discern the instigations of Satan and not follow them.
But Satan is not always guilty, sometimes our passions and lusts push us to sin. And if you read the story about the son of Adam who killed his brother, you won't find there any mention of Satan's suggestion.
Allah Almighty says about it:
(thirty). And his soul made it easy for him to kill his brother, and he killed him and was among the losers. (5:30) Also, the wife of the nobleman, who seduced Yusuf, peace be upon him, admitted that her own passion prompted her to do this.
(53). I do not justify my soul, because the soul incites to evil, unless my Lord has mercy. Verily, my Lord is Forgiving, Merciful!” (12:53) Therefore, passion is repeatedly opposed to truth in the Qur'an, and Allah Tagala called for obeying the truth, and not passions. For example, He told Daud, peace be upon him:
(26). O Daoud, We have made you a viceroy on earth, so judge among people in truth and do not follow passion, otherwise it will lead you astray from the path of Allah! Verily, those who stray from the path of Allah, for them is a severe punishment for forgetting the Day of Reckoning! (38:26)
4) Good friends. Good friends are needed for any good disposition.
God-fearing 8 Qualities of the God-fearing We cannot speak of our God-fearing without evidence.
1) Belief in the hidden.
Allah Subhanahu wa Tagala said:
(one). Alif-lam-meem.
(2). This book is - no doubt - a guide for the God-fearing, (3). those who believe in secrets and stand up in prayer and spend out of what We have given them, (4). and those who believe in what was sent down to you and what was sent down before you, and they are convinced of the Hereafter. (2:1-4)
2) Allah Subhanahu wa Tagala has listed many qualities of God-fearing and truthful people:
(177). It is not piety that you turn your faces towards the east and west, but piety - who believed in Allah, and on the Last Day, and in angels, and in Scripture, and in the prophets, and gave property, despite the love for him relatives, and orphans, and the poor, and travelers, and those who ask, and for the release of slaves, and stood up prayer, and paid zakat, and those who fulfill their covenants when they make them, and are patient in misfortune and distress and in time of trouble, these are who were truthful, it is they who fear God. (2:177) All of the above are qualities of a God-fearing person.
3) A God-fearing person does not persist in sin. We all commit sins, but stubbornly committing some sin is not the quality of a God-fearing person.
(201). Truly, if God-fearing people are touched by delusion from Satan, then they remember the edification and receive their sight. (7:201) (133). And aspire to forgiveness from your Lord and to Paradise, the width of which is heaven and earth, prepared by Kamal El Zant. Morals of a Muslim 8 for the God-fearing, (134). who spend both in joy and in sorrow, restraining anger, Forgiving people. Indeed, Allah loves those who do good!
(135). Those who, having committed a vile act or acted unjustly against themselves, remembered Allah and asked for forgiveness for their sins, and who forgives sins except Allah? And they did not persist in what they did, being knowledgeable - (3:133-135) Notice that Allah did not say that the God-fearing do not commit sins at all! But after committing a sin, they remember Allah, repent and do not persist.
4) Truthfulness.
Allah Subhanahu wa Tagala says:
(33). But the one who has come with the truth, and the one who has recognized its truth, are truly God-fearing.
5) God-fearing people are more inclined towards forgiveness than punishment.
(237). ... And if you'll excuse me, then this is closer to piety. And do not forget goodness among yourselves, for Allah sees what you do! (2:237)
6) Justice.
Allah Subhanahu wa Tagala said:
(eight). O those who believe! Be steadfast for the sake of Allah, testifying impartially, and do not let the hatred of the people push you to injustice. Be just, for that is closer to piety. Fear Allah, for Allah is Aware of what you do. (5:8) And in deciding trade relations, be inclined that you do not lose on the Day of Judgment, and not in this life.
Sometimes, unfortunately, Muslims tend to take more for themselves. If you doubt whether you have the full right to what you claim, do not risk it. The main thing is not God-fearing 8 to remain a debtor on the Day of Judgment.
Often brothers borrow money and don't record anything. And the brotherhood is darkened. It is not by chance that Allah Subhanahu wa Tagala said in the longest verse of the Qur'an about how to borrow money, how to fix and testify (see.
justice, performance).
7) Respect for the rites of Allah Subhanahu wa Tagala.
Allah Almighty says:
(32). Like this! And if anyone honors the ritual signs of Allah, then this comes from piety in the hearts.
(22:32) Here it was about Hajj (pilgrimage). Someone is in a hurry to accuse: "There is no point in performing the Hajj." Someone even accuses Islam of paganism, saying: “You throw stones, walk around the house…” Hajj (pilgrimage) shows how ready you are to obey Allah. And whoever respects rituals is a sign of piety and respect for Allah.
Namely, when it comes to purely religious rites, it happens not the way you want and see fit.
Ali, may Allah be pleased with him, said: “If religion were according to our logic, it would be necessary to do masih (wiping leather boots) from below, and not from above.” And we do masih from above, and not on the sole, where the dirt is.
In religious rites, the main thing is the manifestation of submission.
They are not meaningless. The meaning is in submission to the Almighty.
Much that is forbidden in Islam is harmful, and people recognize that Islam forbade it for a reason. And in religious rites, Allah Subhanahu wa Tagala checks us: we may not understand anything, but we obey. And this is an indicator of the level of our God-fearing.
I notice that Eid al-Adha is very respected in Tatarstan. Respect for a religious rite is a good sign.
Of course, you don't have to stop there. And the moment of respect for religion must be used and developed.
Kamal El Zant. Morals of a Muslim
Sometimes someone, out of respect for the Koran, wears it above the navel (although this is not mentioned anywhere). And we need to move on:
“Alhamdu lillah, you respect the Quran, but read what is written there and observe it.”
Above we have listed some of the attributes of the God-fearing and one might say: “When you talk about faith, truthfulness, God-fearing, sincerity, etc., you are listing the same qualities. So whose are they? These are the qualities of the truthful, and the God-fearing, and the believers - one does not interfere with the other.
One considers himself God-fearing. And we have the corresponding qualities. Let everyone see if he agrees with the above verse. And the other considers himself sincere. And let him reread this verse and check his sincerity. These customs are extensive. They are like the soil on which other morals grow: a good attitude towards parents, neighbors, etc. But it happens that one fruit (for example, respect for parents) grows on the soil of fear of God, the other (honesty in work) grows on the soil of sincerity. A good attitude towards a neighbor can arise on the basis of a sense of control of Allah (see.
The interaction of morals with each other).
Fruits of Piety
1) Love of Allah. Allah loves the pious.
(76). Yes! Who faithfully fulfilled his contract and was God-fearing ... Verily, Allah loves the God-fearing! (3:76)
2) Grace of Allah.
(156). Write down a good deed for us in this next life, and in the next; we turned to you! He said:
“With My punishment I strike whomever I wish, and My Grace embraces every thing. Therefore, I will record it for those who are pious, who pay zakat, and who believe in Our revelations... (7:156)
3) Help and nearness of Allah.
Piety 8 (128). Indeed, Allah is with those who fear God and who do good. (16:128)
4) Allah called the God-fearing people His friends:
(62). Oh yes, for the friends of Allah have no fear, and they will not grieve.
(63). They believed and were God-fearing (64). for them - joyful news in the next life and in the next. There is no change in the words of Allah, this is a Great success!
5) The most respected before Allah is the most God-fearing person.
(13). O people! Verily, We created you from a male and a female and made you peoples and tribes, so that you may recognize each other, and the most honored before Allah among you is the most pious. Verily, Allah is Knower, Knower. (49:13)
6) God-fearing helps us get out of a difficult situation, get a lot and ease in business.
Allah Subhanahu wa Tagala says:
(2).... And whoever fears Allah, He will arrange an outcome for him (3). and will give him sustenance from which he does not expect.
And whoever relies on Allah, for him He is sufficient. For Allah does His work; Allah has set a measure for every thing.
(4) ... Whoever fears Allah, He will arrange ease in His work. (65:2-4)
7) God-fearing contributes to the forgiveness of sins and increased rewards.
(5). This is the command of Allah; He sent it down to you. And whoever fears Allah, He will make amends for his evil deeds and increase his reward. (65:5)
8) One of the main reasons for accepting our deeds is Kamal El Zant. Morals of a Muslim 0 piety. Allah Ta'ala accepts cases only from God-fearing people.
Allah Almighty says:
(27). And read to them the message of the two sons of Adam with truth. Here they both offered a sacrifice; and it was received from one and not received from another. He said, "I will certainly kill you!" He said: “For Allah only accepts from the pious.” (5:27)
9) God-fearing gives us the ability to distinguish between good and bad.
Allah Tagala says:
(29). O those who believe! If you fear Allah, He will give you discernment (keep you from going astray) and cleanse you of your evil deeds and forgive you. Verily, Allah is the Possessor of Great Grace! (8:29)
10) A God-fearing person learns from the mistakes of others, draws the right lesson from the event. For a God-fearing person, there is a lesson in every manifestation. Allah Subhanahu wa Tagala gives him the opportunity to understand the essence of the matter, and not a superficial understanding.
(137). Exemplary customs have passed before you; walk the earth and see what was the end of those who believed a lie!
(138). This is an explanation to people, guidance and exhortation for the God-fearing. (3:137–138)
11) A good end in this and the next life for the God-fearing. It happens that injustice is going on for a long time, but a good end will be for the God-fearing.
Musa, peace be upon him, addressed his people:
(128). Musa said to his people: “Ask for help from Allah and be patient. Indeed, the earth belongs to Allah. He will give it as an inheritance to whomever He wills from His servants, and a good end is prepared for the God-fearing.” (7:128) Unfortunately, today, those who consider themselves God-fearing 1 heirs of Musa, peace be upon him, do not understand this verse and do injustice on earth.
(83). This is the last dwelling, We give it to those who do not want to magnify themselves on earth or spread wickedness. And the end is for the God-fearing! (28:83)
12) A God-fearing friend will remain by your side until the Day of Judgment.
On the Day of Judgment, everyone will argue among themselves. Both relatives and friends will not recognize each other.
Allah Subhanahu wa Tagala said:
(33). And when the deafening one comes, (34). on the day a man flees from his brother (35). both mother and father (36). and girlfriends (wives), and children.
(37). For each person of them then - it is enough for him. (80:33–37) Soul and body will argue among themselves.
Soul: “You enjoyed, and I will suffer because of you ?!”
Body: "If it wasn't for you, I couldn't enjoy, so I couldn't live without you."
Allah will send an angel to judge between soul and body.
The angel will say: “You are both like a walking blind man, and a sighted man who cannot walk, who ended up in a beautiful strange garden.” Seeing says:
I see an apple, but I can't steal it because I can't walk.
I don't see an apple, but I can pick it.
Take me in your arms and I'll rip it off.
So both are to blame.
But the God-fearing on the Day of Judgment will support each other.
Allah Subhanahu wa Tagala said:
(67). Friends on that Day are each other's enemies, except God Kamal El Zant. The mores of a Muslim fearful. (43:67)
13) Salvation on the Day of Judgment and receiving the reward of Allah.
(61). And Allah will save those who were God-fearing in their good habitation; evil will not touch them, and they will not grieve. (39:61) (31). And Paradise will be near for the God-fearing narrow-minded.
(32). This is what is promised to you for every penitent, observant, (33). the one who fears the Merciful in secret and comes with a turning heart. (50:31-33) Verily, a God-fearing person is afraid precisely when he is alone with Allah. May Allah Subhanahu wa Tagala be among the God-fearing people and receive their reward in this and the next life!
Patience Kamal El Zant. Morals of a Muslim
– – –
Real patience is when a person does not complain in private, let alone complain to others.
The concept of "patience" is very capacious.
One scholar said: "Sabr (patience) is for a man like a bridle for a horse." In modern terms, sabr is for a person, like brakes for a car. Imagine a person who is driving without brakes, what will happen to him?
The scientists said: two forces act on a person: the force of desire and the force of fear. And patience is when a person uses the power of desire for the better for himself and the power of fear in the direction of abstaining from what is bad for him in the sight of Allah.
The command to be patient In many verses of the Qur'an, Allah Subhanahu wa Tagala ordered to be patient. And there are more than a hundred such verses.
Allah Almighty said:
(200). O you who believe! Be patient, stock up on patience, be steadfast and fear Allah - maybe you will be happy! (3:200) Patience Allah says: “Be patient, stock up on patience”, emphasizing the need for this quality in believers. In another verse of the same sura, Allah Almighty said:
(142). Or did you think that you would enter Paradise when Allah did not yet recognize (did not see in fact) those who were zealous among you, and did not recognize the patient ones? (3:142) Until Allah Subhanahu wa Tagala sees in the deed these two qualities - diligence and patience for His sake, there can be no question of entering Paradise.
Allah Almighty also says:
(45). Seek help in patience and prayer;
because it is a great burden, if not for the humble ...
(2:45) The ease of our religion does not mean that there is no need to make an effort.
In the tenth grade, the math teacher gives a test and says: "The work is easy." What students expect:
What is two plus two? The teacher gives the task according to the abilities of the students, and those who have prepared will find the test easy for themselves.
Namaz will be a burden for the one who did not believe properly, but the one who perceives the prayer as a meeting with Allah will rest while reading the prayer. In the same sura
The Almighty says:
(153). O those who believe! Seek help with patience and prayer. Indeed, Allah is with those who are patient! (2:153) And here it is indicated that the good of patience is that Allah is with those who are patient.
Allah also says:
(46). And obey Allah and His Messenger and do not quarrel, otherwise you will weaken and your strength will go away. Be patient, for Allah is with those who are patient! (8:46) And many verses commanding patience.
Kamal El Zant. Morals of a Muslim Allah loves the patient
On the other hand, Allah Subhanahu wa Tagala repeatedly praised patient people in the Qur'an:
(155). We test you with something out of fear, hunger, lack of property and souls and fruits, - and rejoice those who are patient, - (156). those who, when disaster strikes them, say: “Indeed, we belong to Allah, and to him we return!”
(157). These are those on whom blessings from their Lord and mercy, and they are walking in the right way. (2:155-157) Allah emphasizes the fact of the test. Unfortunately, some people think that he has become a Muslim and there should be no more trials. On the contrary, they certainly will.
What have I lost? Money? But they belonged to Allah.
Health? It belonged to Allah. Any thing that a person loses did not belong to him - Allah gave it to him as a pledge to check how he would act.
We have already cited the story of Umm Sulaym and her husband Abu Talha when their son died (see Criteria for good manners towards Allah).
The Messenger, Allah, said: “If any of the slaves bless him and greet him
– – –
In the Qur'an, Allah Almighty quotes Luqman's advice to his son:
(17). O my son! Persevere in prayer, incite to the good, keep from the forbidden, and patiently endure everything that Patience overtakes you, because this is out of firmness in deeds. (31:17) And some people worship Allah so unsteadily, as if they are standing on the edge of a precipice, and a light wind is enough to make them fall. And the patient stands firm:
(eleven). Among the people there is one who worships Allah on the edge: if good befalls him, he calms down in it; and if temptation befalls him, he turns his face, having lost both the immediate life and the last. This is a clear loss!
(12). Instead of Allah, he invokes that which does not bring him any harm or benefit, this is a far delusion!
(13). He calls for the one from whom harm is closer than good. Bad master, and bad partner! (22:11-13) Patience is a quality of the prophets Allah Subhanahu wa Tagala said that sabr (patience) is one of the qualities of the prophets, and this speaks of the greatness of this quality.
(34). Messengers before you were considered liars and they endured being considered liars and oppressed until Our help came to them. And there is no changing word of Allah! And news of messengers reached you. (06:34)
In another sura:
(85). And Ismail, and Idris, and Zu-l-kifla ... All of them are patient. (21:85) And Allah Almighty characterized the prophet Ayyub, peace be upon him, as patient:
(44). “And take a bundle with your hand, and hit it, and do not sin!” We found him patient.
Great slave! Verily, he is a convert!
(38:44) How many disasters Ayub had, peace be upon him! First all his cattle died, then one by one his sons died, then Kamal El Zant. Morals of a Muslim 8 he himself fell ill.
Ayyub, peace be upon him and the mercy of Allah, after wealth and power lost everything. And, of course, it is more difficult to bear than if a person was originally poor and sick.
Someone thinks: if I am rich, then Allah loves me.
And if someone is a loser, it is Allah who turned away from him. Not this way. Allah tests His slaves, even without them committing any sins. Did Ayyub, peace be upon him, commit sins?
Once the wife of Ayyub, peace be upon him, told him to ask Allah for deliverance, to which the prophet said: “If I recover, I will beat you a hundred times for such words. Shall I not be ashamed, He has given me so much, and when tested, I will ask?
How did Ayyub, peace be upon him, turn to Allah?
(83).... And Ayyub, when he called to his Lord:
“A misfortune has befallen me, and You are the Most Merciful of the Merciful! (21:83) (41). And remember Our servant Ayyub. So he called to his Lord: “Shaitan has touched me with suffering and punishment!” (38:41) Pay attention to the culture of turning to Allah, although everything is in the hands of Allah, but Ayub, peace be upon him, said that his problems are due to the fact that the shaitan touched him with suffering. And you also need to pay attention to the fact that Ayub, peace be upon him, in his address does not complain about fate, does not even directly ask
Allah deliver him, but simply says:
“A misfortune has befallen me, and You are the Most Merciful of the Merciful!”
What a high level of ethics of turning to Allah!
Patience Patience is the main quality of believers And when Allah Subhanahu wa Tagala listed the signs of believers, very often, patience was mentioned among the listed signs:
(177). It is not piety that you turn your faces towards the east and west, but piety - who believed in Allah, and on the Last Day, and in angels, and in Scripture, and in the prophets, and gave property, despite the love for him relatives, and orphans, and the poor, and travelers, and those who ask, and for the release of slaves, and stood up prayer, and paid zakat, and those who fulfill their covenants when they make them, and are patient in misfortune and distress and in time of trouble, these are who were truthful, it is they who fear God. (2:177)
And in another verse:
(eleven). Except those who endured and did good;
for these - forgiveness and a great reward! (11:11) (35) .... Those whose hearts fear when Allah is remembered, and those who are patient with what befalls them, and who persevere in prayer, and who spend from what We have given them. (22:35)
And in another surah:
(2) .... Verily, man is at a loss, (3). except those who believed, and did good works, and commanded truth among themselves, and commanded patience among themselves! (103:2-3) Those who not only endured themselves, but also advised each other to endure, will win.
Reward for Patience
1) One of the main reasons for entering Paradise is sabr (patience).
(111). Today I rewarded them for their patience by being successful. (23:111)
In another sura:
Kamal El Zant. Morals of a Muslim (75). They will receive the highest place in recompense for what they endured, and they will be met in it with greetings and peace, (76). staying there forever. Perfect as a stay and place! (25:75–76) These verses sounded after Allah Subhanahu wa Tagala listed the qualities of the servants of the Merciful (see 25:63–74) (night prayer, almsgiving, restraint from abominations, etc.), and then it says that they will be rewarded for what they endured, it means that a person does not acquire all these qualities without patience.
Allah Almighty says:
(12). And he rewarded them for what they endured with a garden and silk. (76:12) What kept these people on faith? Sabr (patience).
2) Reward for sabr (patience) without counting. Allah
Tagala said:
(96). What you have dries up, but what Allah has remains.
And We will reward those who endured, their reward even better than what they did. (16:96) (10). Say: “O My servants who believe, fear your Lord! To those who do good in this life, good is good, and the land of Allah is spacious. Verily, their reward (bigairi hysab) without number will be given to the completely patient!” (39:10) There are two translations of the words "bigairi hysab" - without counting and without calculation. Without an account: it is impossible to count their reward. And the latter means that they will not be settled on the Day of Judgment.
One saying says that the patient will come to the doors of Paradise and they will be asked:
- Did you come up? The reckoning hasn't started yet!
They will say:
- O Ridwan (master of paradise), have you not read that Allah Patience 101 said in the Qur'an "and those who are patient will receive their reward without calculation"?
The patient ones will be the first to enter Paradise.
Types of Patience
1) Patience towards the commands of Allah.
2) Patience in relation to sins - abstinence from sins.
3) Patience in relation to fate.
4) Patience in calling to Islam.
5) Patience in seeking knowledge.
Patience towards the commands of Allah
The religious renaissance that began in Russia after the collapse of the USSR was accompanied by the penetration into its territory and the free activity of preachers of new religious movements. Often, the role of such missionaries was performed by foreigners, who, due to their own charisma, charm, ability to professionally and easily understand the broad masses of new believers to convey religious teachings, expanded the circle of their followers, contributed to strengthening the position of a new religious movement in a country in which until recently atheism was part of the state ideology. The influx of such foreign preachers into Russia has become one of the channels for the religious expansion of foreign states, which is perceived today as a threat to the national security of the country. The fact that the activity of foreign emissaries of new religious movements is fraught with a certain danger is today the dominant opinion among both government officials and security officials, as well as among clergy and scientists. " In the 1990s, intensive penetration into Russia of non-governmental national and international organizations began, some of which pursued educational and humanitarian, and some also political goals.”, - Aleksey Podtserob writes about the Islamic aspect of Russian-Arab relations, noting that “ The International Islamic Organization for Relief and Salvation (Al-Igasa), the Society for the Revival of Islamic Heritage (Jamaa Ihyaaa at-turas al-Islami), the Islamic Fund of the Two Holy Mosques (Al-Haramain), Charity ( Al-Kheiriya), Taiba International Charity Organization, International Charitable Foundation (Binevelence International Foundation), Qatar, etc.." . The active participation of Arab foundations in the religious revival in the Muslim regions of Russia is also confirmed by researchers from Saudi Arabia: “ Since the late 1980s. in the "Muslim" autonomies of Russia, as well as in the Central Asian republics and in the Transcaucasus, Saudi charitable foundations began to operate, which aimed to promote the revival of Muslim education and traditions there”, writes Saudi political scientist Majid bin Abdulaziz at-Turki.
A specific feature of the arrival of Arab preachers of foreign forms of Islam in regions where Muslims are densely populated (in particular, in Tatarstan) is that they are perceived by a wide range of believers as more advanced and literate in matters of Islamic theology than the local clergy. According to Ildus Fayzov, who occupied in 2011-2013. post of mufti of Tatarstan, they looked at any Arab almost in no way at the prophet Muhammad himself» . Especially if this Arab delivered a religious sermon. One of these figures, who left their definite place in the recent history of the Islamic community of Tatarstan, was Kamal el-Zant, who from 1992 to 2013, living in Kazan until his departure from Russia, was engaged in religious preaching in the Volga region for more than 20 years. It is worth dwelling on this figure and his place in the modern history of the Muslims of Tatarstan in more detail.
Kamal Abdul Rahman El Zant was born on October 3, 1974 in Lebanon. Like many other representatives of the Arab youth of the second half of the 20th century who wanted to get a higher education, he went to Russia: at the age of 18, in 1992, el-Zant came to Kazan, where he entered the Kazan State Medical Institute at the Faculty of Medicine. In 1999, he successfully completed it, after which he entered the residency at the Department of Oncology (years of study: 1999-2002), and then at the Department of General Surgery (years of study: 2002-2004). Over the years, he marries a local Tatar woman, and has four children in marriage. Thanks to this, el-Zant receives Russian citizenship, while retaining the passport of a Lebanese citizen (i.e., he has dual citizenship). After that, he officially starts working at the City Oncological Dispensary in Kazan, according to colleagues at work, he was considered a good specialist.
It should be noted that in addition to El Zant, other Arabs work in Tatarstan, who came to Russia to study as doctors, but then married local women and settled in the host country, got a job in their specialty (for example, he lives and works in Kazan as a surgeon in Republican Clinical Hospital Mohammed Hamed from Libya, who also sometimes acted as a preacher).
However, in parallel with this work, Kamal el-Zant actively engaged in religious preaching among the Muslims of Tatarstan, and this was no coincidence. According to experts, " while studying at Russian universities or working in representative offices of foreign charitable organizations in Russia, citizens of Arab countries - supporters of non-governmental religious and political organizations distribute Islamic literature of a radical nature, provide ideological and material support to their Russian like-minded people”, writes orientalist Konstantin Polyakov about such Arab students.
According to Kamal el-Zant himself, he received religious knowledge at home in Lebanon while studying at school. Many Arab students who came to Kazan fell under the temptations of secular life. In order to somehow counteract this, the Arab students themselves decided to elect a preacher from among themselves: it was Kamal el-Zant who fit this role. Since initially upon arrival he did not know Russian well, religious sermons were conducted at one time in Arabic among his fellow tribesmen. At the same time, there was an interpreter who simultaneously translated from Arabic into Russian for local residents of Tatarstan who came to listen to an Arab preacher.
In the preface to his first book, Tell Me About the Faith, Kamal el-Zant recalls that he taught his first classes in Islamic doctrine among local Tatar women, many of whom were of retirement or pre-retirement age: “ unlike young, apalar(from the Tatar language “aunts” are translated, only in the form of an appeal to an older woman. - approx.) They were very patient with me when the language barrier made it hard for me to explain something to them. I often admitted to them that they are an experimental group, and they also treated this with patience, and I am grateful to each of them.» . In the context of a shortage of Muslim clergy in Tatarstan in the 1990s, as well as the fact that an Arab would speak in front of them (the opinion was given above about the surprising exaltation of any foreigner from the Muslim countries of the East as an expert on Islam by part of the Muslims of Tatarstan), he was ensured success . And there were certain circumstances for this.
Arriving to study as a doctor, el-Zant came at a time when a massive religious revival was taking place in Tatarstan, as well as throughout Russia. For El Zant, this was a great opportunity to realize himself in the field of religious preaching. In the 1990s, when the old buildings of mosques were returned to Muslims in the republic and new ones were built, the sermon was conducted in the Tatar language. Kamal el-Zant did not know the Tatar language, but gradually mastered the Russian language well, managed to attract a lot of young urban Tatars who were drawn to religion, but at the same time were assimilated linguistically: they knew and poorly understood the Tatar language. For Kazan, this is not a rare sight. After the building of the Burnaevskaya mosque was returned to believers in 1994, Kamal el-Zant began to preach there on Fridays. The imam of the Burnaevskaya mosque, Fargat Mavletdinov, willingly allowed an Arab preacher to conduct Friday prayers: the audience of the parish only grew. Kamal el-Zant, in addition to the fact that he preached in Russian, had two more qualities that made him popular: firstly, as an ethnic Arab, ordinary inhabitants trusted him more as an expert on Islam, although he initially had special religious education there was no arrival in Russia; secondly, a well-delivered speech, the ability to speak charismatically with an intonation that “turned on” the believers, also attracted many ordinary believers to this Arab preacher. Added to his charisma was the fact that he worked as a doctor, and was engaged in religious preaching in his free time, i.e. he was not a mullah on a salary, and this created around him an aura of unmercenary and non-possessive. There were more and more fans.
In order to make up for the gap in religious education, and also not to receive accusations that he is self-taught, Kamal el-Zant decided to get a diploma. In 2008, he entered the correspondence department at the Lebanese University "Al-Jinan" (Tripoli) in the magistracy in the direction of "Quranic sciences". Even earlier, he memorized the Koran by August 30, 2001, and in 2003 he became a Koran-hafiz (a professional reader of the Koran who memorized the text of the Holy Book of Muslims).
Gradually, the popularity of Kamal el-Zant grew: he began to perform in various mosques in Kazan, travel around the regions and other cities of Tatarstan, he was invited to lectures and sermons in Bashkortostan, Mari El, Mordovia, the Ulyanovsk, Kirov and Tyumen regions, the Khanty-Mansi Autonomous Okrug . At first it was difficult to understand the religious views of the Arab preacher, because in the 1990s - the first half of the 2000s he did not publish his books, audio CDs with his lectures were not sold. His fame was oral. They knew about him, but since he did not have any official status among the Islamic clergy, he did not claim any special position in the Muslim community, promising material support, he was not a clergyman in any mosque (el-Zant was characterized by the role of a nomadic preacher speaking in different mosques), then they did not see him as a competitor for the sympathy of believers. Mufti of Tatarstan Gusman Iskhakov (as a mufti in 1998-2011), who sympathized with the Wahhabis, who clearly sympathized with the Arab preacher, played a significant role in the growth of el-Zant's fame. Actually, the star of Kamal el-Zant rose precisely under Gusman Iskhakov: his books and audio CDs began to appear precisely during Iskhakov's tenure as mufti. And the fact that he freely and without any necessary documentary permission to preach in mosques was largely due to the mufti's non-resistance to this.
In the mid-2000s, he leaves Russia for a while. The reasons for the urgent departure are still unknown, but his fans advocated the return of el-Zant. According to one of the stories heard by the author, in a number of mosques in Kazan, in which Kamal el-Zant preached and where he was well remembered, they even put on a hat after Friday prayers so that believers could “throw in” for the return of the Arab preacher back to Kazan. Ultimately, Kamal el-Zant returned to Kazan. It cannot be ruled out that already with other goals and objectives than just working as a doctor. The apartment was provided to him by the parish of the mosque "Ometlelyar", later closely associated with the Cultural Islamic Center "Family", to which el-Zant will also be related.
From the second half of the 2000s, the popularity of Kamal el-Zant began to grow, which was associated with the beginning of the mass availability of the Internet at that time, the emergence of social networks, which ensured the widest possible popularization of his sermons and lectures. By his own admission, soon he was offered to publish books, fans sponsored the opening of his personal website (www.kamalzant.ru) and began to replicate his performances on CDs and DVDs. Success was assured. In 2007, his first book "Tell me about Vera" was published (then it was reprinted several times).
Following this, his second book, “The Morals of a Muslim” (2010-2011), is published in 3 volumes, and both books are given a positive review by the Mufti of Tatarstan Gusman Iskhakov and other religious figures. These two of his books became very popular, were well reprinted, and audio versions of the books were also released. Let's add that even now books can be purchased in Muslim bookstores in Tatarstan without much difficulty, despite the fact that the situation for Kamal el-Zant will change in the future.
In many ways, after the speeches of Kamal el-Zant appeared in print, it was possible to get acquainted with his views in more detail. It was just that before that it was difficult: everyone knew that there was an Arab preacher speaking in Russian in mosques with incendiary sermons, but little was known about their content. And after that, sharply critical reviews began to sound from the side of the Tatar imams. Tatar theologian Farid Salman was the first to raise the issue of the content of Kamal el-Zant's books: " Here is a recent example. With the personal approval of Mufti G. Iskhakov, the book “Tell Me About the Faith” by Kamal el-Zant, recently a Lebanese, and now a Russian citizen, was published. The book is riddled with mockery of us Tatars. It turns out that we are making a hajj to the Bulgars, we have some special “saint” Khidr Ilyas, who comes out of the grave (!) And helps those who ask him for something. The book, I think, is not without intent written in a language that even a villager with a very poor command of Russian will perfectly understand. All this is accompanied by abundant citations of Qur'anic verses. The author aims to program Muslim Tatars and, above all, rural residents for certain goals. After all, it is in the countryside that the original purity of Tatar Islam is still preserved. In general, we are wrong, and Islam among the Tatars is not the same. But Mufti G. Iskhakov liked the book. In the preface to the book, he writes: "The proposed book is an excellent work by the author Kamal el-Zant for those who want to establish themselves in their faith, as well as for those who stand in the way of the search for truth." Comments, as they say, are unnecessary ...»
One of the reviews pointed out that in the book “Tell me about the Faith” (2007), Kamal el-Zant gives an anthropomorphic interpretation of the attributes of Allah, which is unacceptable from the point of view of the Hanafi madhhab and is more characteristic of the Wahhabis: “ The author, relying on a literal understanding of the sacred texts of Islam, claims that Allah has a specific place in heaven. At the same time, he says that the sky is everything that is above us, and it is limitless..All this essentially coincides with the opinion of representatives of the Wahhabi doctrine. And this contradicts the traditional view of the Sunnis that God exists without place, without image and without direction, for He Himself is the creator of place and space.» .
Rustam Batrov, Chairman of the Ulema Council of the Spiritual Administration of Muslims of the Republic of Tatarstan, drew attention to the fact that in his book “Tell me about the Faith” (2007), Kamal el-Zant attributes the founder of the madhhab (religious and legal school in Islam) to Abu Hanif (699-767), whom Muslims of Tatarstan adhere to the words about the three-component definition of the Islamic faith (persuasion by the heart, confirmation by the tongue and fulfillment by actions), which is a distortion and does not correspond to reality (from the point of view of Batrov, Abu Hanifa did not demand the fulfillment of actions as a confirmation of faith for Muslims). Batrov believes that the inclusion of this postulate in the definition of the Muslim faith is more necessary for the Wahhabis, since it is they who, under the need to confirm their faith with actions, mean the commission of terrorist attacks: “ We in Tatarstan also embarked on this path. And it looks like this: a three-part definition of faith - takfir - a terrorist attack. The first two stations are passed. Recent events in Nurlat(an attempt to blow up a police car) show that a landing has begun at the third, final, station", - Batrov writes in a critical article about the book of Kamal el-Zant.
However, further criticism of Kamal el-Zant began to gain even more momentum, taking on a serious character. On January 30, 2011, on the republican TV channel "Tatarstan - Novy Vek" (TNV) in the program "7 days" a video was shown in which Kamal el-Zant and the imam of the Kazan mosque "Enilyar" Shavkat Abubakirov were shown as supporters of Wahhabism. All this happened against the background of cardinal personnel changes in the Spiritual Administration of Muslims of the Republic of Tatarstan: on January 13, 2011, Gusman Iskhakov left the post of mufti, and a staunch opponent of Wahhabism, Ildus Faizov, took his place, who began to pursue a policy of de-Wahhabization. Iskhakov, patronizing el-Zant, could no longer help the Arab preacher. Moreover, it turned out that el-Zant was misleading the Muslims of Tatarstan, stating earlier that he was an employee of the dagwat (propaganda) department of the DUM RT. Carefully reviewing the staff list of the muftiate, Ildus Faizov did not find Kamal el-Zant's employee anywhere. An attempt by the latter, together with Imam Abubakirov, to sue the republican TV channel for slander under article 129 of the Criminal Code of the Russian Federation, which showed them both as propagandists of Wahhabism, did not produce results.
On June 16, 2011, the Ulema Council of the Spiritual Administration of Muslims of Tatarstan recognized the book by Kamal el-Zant "Tell me about the Faith" (2007), as well as the books of several other authors, as inconsistent with the Hanafi madhhab Islam traditional for the Tatars. Nevertheless, he continued his missionary work, giving lectures in various mosques in Tatarstan, without any evidence or permission for this. In fact, it was illegal, underground work. As the researchers note, “ having no theological education (only in 2008 he entered the Al-Jinan Islamic University in Lebanon, where he studied by correspondence), being largely self-taught, he gained some popularity among the urban Tatar youth. His sermons were based on the idea of pan-Islamic unity, according to which adherents of any movement in Islam are true Muslims. In practice, this resulted in the fact that his lectures were attended by representatives of various Islamist movements.» .
The experts drew attention to the activities of the Regional Public Organization “Cultural Islamic Center “Family” (the president is Rafael Aflyatunov, who is also engaged in the hotel business in Kazan, he owns the Gulfstream Hotel), located in Kazan and having a representative office in Vysoka Gora (the district center is 19 km from Kazan). The Family Center (Kazan, 2nd Azinskaya st., 1v) was registered on June 24, 2011, whose activities were identified with the ideology of the Muslim Brotherhood. At the same address is the Kazan mosque "Ometlelyar", in which an Arab preacher also regularly lectured. The mosque itself is referred to by researchers as one around which the Islamists are grouped. In 2012, Kamal el-Zant began working as a vice president at this Semya center, which published the Strong Family newspaper in Russian and Tatar. In the end, the regional authorities of Tatarstan finally realized where his missionary work among the Tatar youth was leading, measures were taken: the Family Center was liquidated as a legal entity by a decision of the Soviet District Court of Kazan on October 12, 2012 (the reason is a violation of the federal law " On public associations”: the “Family” center is registered as a public organization, but is engaged in religious activities). The president of the Family Center, Rafael Aflyatunov, tried to fight off the attention of the security forces, even made an open appeal to the Minister of Internal Affairs of Tatarstan Artyom Khokhorin, in which he did not hide that in the organization " different people work and who do not share the actions of our spiritual leaders, and those who were dismissed from the DUM, and those who were forced to leave the posts of imams of mosques" and " it is impossible to drive all of them into one maskhab, to dictate to them how to behave, but it had no effect.
The surge of terrorist activity in Tatarstan, during which on July 19, 2012, the mufti of Tatarstan Ildus Faizov was wounded, and the prominent Muslim theologian Valiulla Yakupov was shot to death near the entrance of his house, with subsequent special operations by security forces against terrorists, raised the question of the need to stop the activities of preachers who do not have any official status in the system of the Spiritual Muslim Board of the Republic of Tatarstan and who strictly do not comply with the requirements for following the Hanafi madhhab adopted in Tatarstan. Despite repeated attempts by Kamal el-Zant to emphasize that he himself does not speak out and never criticized the madhhab of Abu Hanifa (699-767), there was no trust in his words. In the end, the times when Arab preachers could freely operate in Tatarstan were ending. Kamal el-Zant was given a clear understanding of this, and he realized that this could have consequences for him. And it will be easier to leave Russia back to his home in Lebanon, especially since he retained the citizenship of Lebanon.
It is noteworthy that el-Zant's last public appearance was participation in the same 7 Days program on the TNV TV channel in January 2013, which 2 years ago showed a video clip where an Arab preacher was shown as a conductor of Wahhabism, because of which he sued unsuccessfully. For almost two hours in the broadcast studio, Kamal el-Zant had a conversation with the general director of TNV and the host of the 7 Days program, Ilshat Aminov, and the then chairman of the Ulema Council of the Spiritual Muslim Spiritual Directorate of Tatarstan Rustam Batrov (now he is the first deputy mufti of Tatarstan): this, as it turned out, became a farewell speech by an Arab preacher in Russia, and not in a mosque, but in the studio of a TV channel in front of a much larger audience. Probably, the organizers of this whole event in this way addressed a large mass of el-Zant's fans, showing their spiritual idol as a supporter of loyalty to state bodies and the Spiritual Muslim Spiritual Board of the Republic of Tatarstan. As the press wrote, on the one hand, some radical adherents expected fiery speeches from him in defense of Muslims(after the terrorist attack on July 19, 2012, mass detentions of Muslims took place in Kazan, however, then everyone was released. - ed.), on the other hand, the security forces began to suppress any protests rather harshly» . El-Zant himself did not indicate his position on this matter at that time, probably disappointing his ardent supporters in some way, who were waiting for his call and loud statements. As a result, after the start of the closure of the Family Center in 2012 (we note that despite the liquidation of the organization as a legal entity, the publication of the Strong Family newspaper, Muslim calendars and books of imams associated with this organization will continue), Kamal el-Zant himself began to realize that it would be better for him to leave Russia. In the new prevailing conditions of control over the religious sphere in Tatarstan, there is no place for self-proclaimed and alternative preachers. It is obvious that el-Zant will not be able to preach traditional Islam, and he does not know it. Then it will not be consistent with his former image, with his published books, in which he spoke critically about the religious traditions of the Tatar people. It would be easier and safer for him to leave Tatarstan. And on January 14, 2013, Kamal el-Zant left Russia for Lebanon with his family. At home, he works in his main specialty - a doctor.
Giving an assessment of the activities of Kamal el-Zant, it should be noted that his role and his place in the modern history of the Islamic Ummah of Tatarstan is that of all the Arab preachers who came to Tatarstan, he had the greatest influence on the Muslims of Tatarstan. Firstly, he occupied the niche of a Russian-speaking preacher, of which there are not so many in Tatarstan: the vast majority of imams in the region, even the most popular ones, speak mainly in the Tatar language in front of an audience of believers, while El-Zant attracted to his side those who either poorly understood the Tatar language, or did not know it at all (the percentage of Russified Tatars is very high in Kazan). In addition, thanks to his oratorical talent and well-trained voice, when during a sermon he turns to shouting, clearly warming up the audience of Muslims listening to him, he earned himself the fame of a charismatic preacher who knows how to "ignite" the crowd. To be honest, there is no second such Russian-speaking preacher in Tatarstan yet. Secondly, Kamal el-Zant managed to attract to his side Muslims of different directions of Islam: from Hanafi to Hizb-ut-Tahrir and Wahhabis. All this fit into the ideology of the Muslim Brotherhood, which was based on the principle of pan-Islamism: no matter what your ideological preferences, the main thing is that you are a Muslim, and all Muslims should be brothers to each other. This was usually followed by action. And the events in Egypt showed this when the Muslim Brotherhood took an active part in the "Arab revolution".
Books, audio and video discs with Kamal el-Zant's sermons are still freely sold in Tatarstan; even the physical absence of an Arab preacher in the region does not mean that his legacy is not claimed by that part of the Muslims who share his beliefs.
In 2015, in Nizhnekamsk, Kamal el-Zant's master's thesis was published on the topic "The Morals of the Muslim Family in the Noble Quran", defended in Lebanon, as a separate book in Russian. Those. the author has not been in Russia for 2 years now, and his works are being published by his followers and sympathizers. And although there is no direct relationship between the sermons of Kamal el-Zant and the terrorist activity of Islamic radicals in Tatarstan, el-Zant and local Tatar preachers like him, who adhere to the direction of Islam that is not traditional for Russia, managed to create fertile ground for the expansion of the presence of Islamic radicalism.
Notes:
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18. On November 11, 2010, in Chistopol, local terrorists attempted to blow up the car of the head of the Center for Combating Extremism of the Ministry of Internal Affairs for the city of Chistopol. Then a group of organizers of this terrorist act, which fortunately ended without casualties, went to the Nurlatsky district of Tatarstan, where they settled in the forest near the village of Novoye Almetyevo. There, the militants (Ruslan Spiridonov, Albert Khusnutdinov, Almaz Davletshin) tried to create a stationary camp (a dugout was dug, a solid arsenal of weapons was prepared, including even grenade launchers, food). However, on November 24, 2010, the militants were discovered by a local ranger, mistaking them for poachers at first. Those opened fire on him, but he managed to get to the village and report to the Ministry of Internal Affairs. After that, on November 25, 2010, the forces of the Ministry of Internal Affairs and special forces from military unit N5598 carried out a special operation to neutralize the terrorists: they left the forest and entered the territory of the village of Novoye Almetyevo, where they could hide in one of the houses. As a result of the special operation, the armed militants were eliminated. The events that took place in the Nurlat region of Tatarstan were called the "Nurlat syndrome", the essence of which was that the Islamists of Tatarstan are moving from propaganda to active actions in the form of terrorist attacks.
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