What is the source of the good feelings in man that enables him to reach the truth?
Man cannot know what is better for him since he cannot know the future. He can make a decision by consulting people who have enough knowledge about the issue and who have taqwa. Besides, the feeling of consciousness in man leads him to the truth.
The soul has two main features or powers:
1. Mind: The mind is a power that is present in the spirit; it directs all of the conscious activities. The mental aspect of the spirit is the one that thinks and knows, understands the guiding aspects of the evidence, acquires information, knows that it is the one that knows by thinking and understanding, remembers, makes judgments by classifying information, wishes and decides.
2. Conscience: It is also called the eye of the heart, or foresight or only heart. It is the feeling of justice and mercy that Allah has placed in the spirit, and it is a motive given by Allah.
It is a natural ability and power of the spirit that distinguishes the good from the bad. It is the orientation and commitment of the spirit toward the truth and goodness, and it is a kind of looking at the truth; it is the hatred against evil and bad deeds. It is the source of deep feelings like mercy, feeling sorry when faced by injustice and bad deeds, rejoicing when faced by good deeds; it is an aspect of the spirit that is called conscience.
The Prophet (pbuh) stated that the conscience would be disturbed by bad deeds and sins as follows:
"Al-Birru (good deeds and worshipping) is high ethics; al-ithmu (sins and bad deeds) is what pricks your conscience, what disturbs and perturbs you and what you do not want others to know." (Sahihu'l-Muslim bi Sharhi'n Nawawi, Chapter 16, 111; Beirut, 1972/1392).
The body needs water and food so that it will not catch diseases, will survive and not die; similarly, the conscience needs belief in Allah, His prophets and the Day of Judgment so that it will remain intact and not die. In addition, it is necessary to keep the conscience away from immorality and bad deeds in order to maintain its spotlessness and purity. The conscience is made to know the truth and goodness by being equipped it with and strengthened by belief in and worshipping Allah, training its self and deep experience. Wrong beliefs, bad traditions and customs, bad environment and sins affect the conscience in a negative way. A hardened and rusty spirit that has not been trained through good deeds and virtues and an elastic and blind conscience will not recognize the truth and goodness and they will not feel a deep prick. Anesthetics and intoxicants remove the feelings of the senses; similarly, getting used to bad deeds by neglecting the conscience and to rebel against it by opposing its inclinations and judgments will weaken and gradually kill the conscience. The following verse indicates it:
“By no means! But on their hearts is the stain of the (ill) which they do." (al-Mutaffifin, 83/14).
Angels will help the conscience of a person who believes in Allah and the truth by suggesting good things and inspiring his spirit. The Prophet (pbuh) stated the following:
"Some things emerge in the heart of man due to the devil and angels. What the devil suggests is evil and denying the truth. What the angels suggest is goodness, good deeds and testifying the truth. Those who find some good things in their hearts should know that they come from Allah; therefore, they should praise Allah. Those who find some bad things in their hearts should take refuge in Allah from the devil." (Mansur Ali Nafis, at-Taj, IV, 69, Ist. 1382).
Allah stated the following:
“No authority has he over those who believe and put their trust in their Lord." (an-Nahl, 16/99).
It is necessary to believe in Allah who is al-Alim (the Knower of All), al-Hakim (the Perfectly Wise), al-Qadir (the All-Powerful) and al-Qayyum (the Self-Existing One), His Prophet and the Day of Judgment in order to satisfy the spirit, to soothe it and to protect it from crises. A spirit that does not turn toward an eternal life and that does not believe cannot have real happiness.
Belief is the voice of the conscience, the soother of the troubles of the heart, the remedy for the sorrows, the filler of the gaps in the conscience with the truth and the one that calls the mind and consciousness to the truth.
The conscience, which is a property of the human spirit, knows the truth and the wrong, the good and the evil and distinguishes between them. It feels happy and relaxed when it sees good deeds. It is disturbed and annoyed by bad deeds; it feels distressed due to unbelief and loses itself completely.
Is falling in love considered a sin in Islam? Is it a sin to have this feeling only inside without telling anyone?
It is not a sin to fall in love. It is stated in a hadith that the one who falls in love with a woman and hides this feeling and who dies without telling this to anyone is a martyr.(see Kanzu’lummal, h. No: 7000; to get more information about the hadith, see Ajluni, 2/263;).Sahawi pointed out that the hadith is sahih (sound) (see al-Maqasidu’l-Hasana, 1(220).
As you know, rather than sensuality which stems from lust, love is the name given to the excessive affection felt in the heart. Therefore, it is not up to one to decide whether to fall in love or not.
If you cannot help thinking of her/him, it is permitted for you to remember her/him. However, it is wrong to love somebody to such a degree as to sacrifice the sacred things as if worshipping.
If you have the opportunity to get married and to take him/her as a spouse within the boundaries of the religious criteria, we recommend you to do that right away. If this is not possible, thinking that it is not for your goodness, then, you should ask for a good spouse from Allah.
We cannot know what is good for us. There is a possibility that we will wish something which at first we absolutely wanted to take place had not ever happened. Therefore, it is best to ask for what is good for us and to wait with patience if it does not happen.
Mary’s mother had asked for a son. Allah gave her a girl. She was very upset about it. If we asked her now which one she would rather have: tens of boys or just one Mary. Of course, she would choose one Mary. For, her daughter became a prophet’s mother.
We should act accordingly.
We are Allah’s servants. We are to act however He wishes. It is forbidden for a man and a woman to stay alone together even if they are engaged if they are not married,. For, engagement is not marriage. They must get married in the presence of witnesses so that they will become lawful for each other.
For instance, if one takes permission from you for the fruit in your garden and then eats it, you will like it. However, if one ate it without your permission and said, “What is the difference?”, what would you do?
Allah forbade us to wander without permission; and taking permission is through performing marriage.
Will you give information about the relieved and distressed state of the heart? The distressed state lasts for a long time for me; I cannot enjoy life. I cannot put up with this state. What should I do?
The distressed (qabz) and relieved (bast) states lexically mean psychological trouble, distress and comfort, relief. Badiuzzaman Said Nursi explains these states as follows in Kastamonu Lahikası:
“The other psychological pains is a divine whip to make a person get accustomed to patience and struggle. For, thedistressed (qabz) and relieved (bast) states occurring in people of understanding from the manifestation of majesty (jalal) and beauty (jamal) of Allah in the balance of fear and hope in order to show patience and to thank Him with the wisdom of not being affected by the danger of safety and despair is a famous principle of improvement according to the people who are aware of the truth.”
We can explain this statement as follows: Some spiritual problems are a divine whip given to us by Allah in order to make us accustomed to patience and struggle against the soul. The word whip is used here because when an animal gets lazy, a whip is used to make it active. Similarly, a person who gets lazy and lives monotonously is virtually whipped by the relieved and distressed states and he is ordered to do his duty seriously.
However, the phrase “the danger of safety and despair” in the statement above should not be ignored here. The state of safety should not be the outcome of the relieved state. That is, the relief that comes after distress should not harm the seriousness in one’s duty. However, a believer should not fall into despair after the state of distress. For, as Mehmet Akif, the poet, says, “Despair prevents all kinds of achievements.”
These states occur with the manifestation of Allah Almighty’s names Jalal and Jamal. Illness is the manifestation of Allah Almighty’s name Shafi (the Curer); similarly, state of distress is the manifestation of Allah Almighty’s name ad-Darr (the Creator of the Harmful) (a jalal name) and state of comfort and relief is the manifestation of Allah Almighty’s name al-Wasi (the All-Comprehending) (a jamal name).
It is necessary to have it a habit to have wudu when one walks around and to read the Quran and Jawshan frequently.
What are the decrees of the religion of Islam regarding homosexuality? Is the interest in the same gender, that is, homosexuality, something natural/inborn? Is it a sin to think and feel like that? Can it be treated?
Homosexuality is a major sin that caused the destruction of the nation of Lot. If such people do not commit anything wrong, they will not be held responsible because of feeling like that. The religion of Islam gives decrees based on deeds, not feelings. That is, if a person has a feeling in his heart, he will not be held responsible for it; when he does a deed in accordance with that feeling, he will be held responsible.
It is a reality that some men have feelings close to those of women and vice versa. They will not be held responsible unless they realize those feelings and act contrarily to the religion.
This world is a place of testing. Everybody has a test. Allah does not place a burden on a person greater than he can bear. Some people may be tested through sexuality, gambling, alcohol, etc. It is not appropriate to surrender without struggling.
Having a weakness does not necessitate surrendering. Man will not be held responsible due to the feelings of sexuality. However, he will be held responsible if he fulfils them. Man, who is to show patience in this short worldly life, needs to show patience related to his weaknesses and try to attain an untroubled life in the hereafter.
What are the precautions that can be taken in terms of homosexuality (a man desiring another man)? What is the religious decree related to homosexuality?
Is it a sin to have these feelings involuntarily and is there a way of getting rid of it?
Everybody and every man can have the conditions you have in terms of nature and creation.It is a kind of testing for man. That is, both intercourse with someone from the other sex without marriage and intercourse with a person from the same sex are prohibited. The Shariah (Islamic Law) advises people to do the following to correct those attitudes. They are as follows:
1- to fast,
2- to read the Quran and to mention Allah’s names (dhikr) a lot,
3- to read the interpretations of the Quran or Islamic books,
4- to remember Allah a lot
5- not to forget death.
What is interesting here is that although most of us consider talking about homosexuality a taboo, there are many clear expressions about it in the Quran. Since the Quran mentions it when giving the example of the people of Lot, it means this problem is ‘as old as the people of Lot, too important to overlook, uglier than fornication yet discussable like any other human fault.’
Then, how does something like that happen? How and why do people undergo such a sexual deviation?
Let us start with biological and genetic factors:
As a matter of fact, all of us have the hormones of the opposite sex in our bodies though very little. If we did not have any, then all men would be too harsh and macho, all women would be too delicate, and it would be impossible for the opposite sexes to understand each other. However, those minimal tendencies that are normally present may reach to high levels in some people due to genetic or hormonal deterioration. Consequently, there happen to be some individuals who are inclined to homosexuality by birth.
If you say, “then, what?”, listen to the following talk:
A friend of mine who is a psychiatrist called me a few days ago. After a short introduction, he said, "You know, the last researches show that homosexuality is almost unpreventable in some cases. It has been determined that there is also a genetic aspect of the issue by birth; you may have read it. That is, at least some of those people who become homosexual do so because of an inclination in their nature; it is clear now. However, we read that it is an unacceptable inclination and that it is even necessary to punish those people in terms of Islam. How would you settle that dilemma?"
I said to him, "It may be a strange example but you know that for instance polygamy is also a genetic and natural inclination for men." "Yes?" he said. "Are you a polygamist?" I asked. "Certainly not," he said. "Why not?" I insisted. "Do you not have an inclination like that in you? Speak frankly please." "I do, as a matter of fact." He said. "However, my wife will not let me; there are social rules, laws, etc.; there are so many drawbacks, you know. In addition, I do not want to commit sins. Therefore, I would not even think of it.”
"Thus, you answered your own question,"I said. "As a matter of fact, there may be some homosexual inclinations in some people based on their genetics, but those people should be able to and they can control those abnormal inclinations."
"I did not think about it that way", he said.
After thinking for a few moments, he said, “But you know that some disorders in the brain, for instance, diseases like temporal epilepsy may lead to almost uncontrollable aggressiveness. If such a person killed someone unconsciously due to that disorder, would he be punished? He would not. According to the articles 46 and 47 of the Turkish Penal Code, his sentence would be mitigated or forgiven. What would you say to this example?”
"All right," I said, "Would that person be released after his sentence was forgiven so that he would kill another person? Or, would he be put under clinical observation until he was cured and then followed for a long time?"
My friend said, "You are right again."
During puberty, some young people may have partly tried homosexuality out of curiosity. Almost like playing a game of being doctors.
People may say "a childish mistake." However, what is important is what follows. After such an incidence, sometimes years later, a person may ask himself, ”Oh my God! What had I done?” During that period, by not sharing the problem with anyone else and accusing himself and asking himself the question “Am I a gay?” may sometimes lead a young person to unwanted situations. He may say, “Since I am a gay, I may just as well act like a gay.” A young man who is not actually a homosexual may really become a homosexual just because he thinks that he may be a homosexual!
I will give you a tragicomic example:
I had a homosexual patient. He had an intestinal parasite problem when he was an elementary school student. Some people may know about it. It makes a person itch in the anus. You may not believe it but that itching led that boy to the suspicion,” Am I a…….?”. The outcome was unfortunately terrible! Besides, it is not the only example. There are many incidences in medical literature leading people to homosexuality just because of intestinal parasites. Young people feel embarrassed and they do not tell anybody about it because of their pride; they do not ask for help; they fret and eat their hearts out. Something so little makes their lives miserable. So many people are destroyed spiritually.
As for the part of the issue that interests us:
1. One should neither ignore those delicate issues nor try to stir it up. What is necessary is a shrewd quietness and a balanced interference.
2. Beginning from the very young ages, parents should direct their children to form their gender identity and emphasize their gender in choosing things like clothes, toys, etc. For instance, parents should buy them clothes and toys in accordance with their gender.
3. A child is curious about gender during his normal development, especially in some periods; it is necessary to inform him correctly. You should not tell him/her about homosexuality, of course. To meet his natural and humanly curiosity will form a sound base for him in the future. Do not feel embarrassed about those issues. You may feel embarrassed about telling them the truth but some people do not even feel embarrassed about telling them the wrong things. And do not forget this: “Children never ask about things that they are not ready to learn." If a child asks about something, you must answer him in an appropriate way.
4. Especially during puberty, adolescents should spend more time and share things with their parents of the same gender. I want to underline it so that the fathers who go to work from home and home from work, who put on their pajamas and slippers and watch television and who say to their wives, “Darling! Please take care of the boy. I am very tired” will hear me and act accordingly.
5. The somewhat dominant and respected role of the father in the family should be maintained. Otherwise, if the mother is obviously dominant and if the father is passive at home – unfortunately, in most homes, it is a reality; a sign of the end of time - the position of the mother may be something desired by the son.
6. When you face a problem like that, if you react excessively and impose unexplained bans, it will make the child more curious. Even if you do not talk and do not let the child talk about it, the questions in the child’s mind will increase gradually.
7. If you cannot find a solution, ask for the help of a psychiatrist.
Note: Homosexuality is not a condition peculiar to males only. The problem exists among women too. However, it takes place more indistinctly among women and it is not resistant and continuous. A normal sexual life and a happy marriage will generally settle the problem. Nevertheless, it is necessary to be careful in places where women stay together in groups.
Unfortunately, as a community, while we give great importance to man-woman seclusion, we sometimes overlook man-man and woman-woman seclusion. This is one of the reasons of the problem for both genders. What about doing some reading and finding out about the criteria of the privacy and tasattur (covering the body) of men towards men and women towards women?
DR. YUSUF KARAÇAY
Are we held responsible for our thoughts and imaginations?
We are not regarded to have committed sins due to the evil things in our imagination. However, we believe that we should be careful because these willingly imagined thoughts can cause us to waste the blessing of imagination and can lead us to make various mistakes. At least, it is a waste of time and imagination.
We are not responsible for the images which we unwillingly think of and which come to our minds. Responsibility is in question for voluntary deeds. In other words, people are held responsible for the deeds which they choose to do based on their own will. Nevertheless, will is not in question related to evil thoughts that come to the mind. That is, you have not decided to think of evil things and have not committed them. For this reason, you are not held responsible for them. It is best to ignore them considering them as delusions of Satan.
Satan can impose his delusions on people’s hearts from the place called “sign of devil” next to the heart. The proof that these words and thoughts implied are not the products of the heart is the heart’s becoming nervous due to them. For example, even if a person observes the beauty of the sky through a dirty telescope, the dirt does not smear on neither the observer nor the observed. So, such words and thoughts are those of Satan and they do not harm us. The real damage is to trying to get rid of it in vain or becoming afraid, thinking that it is dangerous.
What would you advise to become healthy and happy?
In fact, the shortest summary is this:
To act in accordance with the rules Allah imposed in the Quran and the universe. Both books belong to Allah. Those whoact in accordance with those two books become peaceful and happy both materially and spiritually.
For, the Quran is the life of the spirit and the universe is the light of the body.
Man -should give life to his spiritual world with belief, feed it with worshipping and protect it by avoiding sins; - he shouldact in accordance with the laws of the book of the universe by contenting himself with the legitimate things for his bodily world.
A body that is left without air, water and food is destroyed and is deprived of peace and happiness; similarly, the spirit that is deprived of worshipping will remain without air, water and food.
After this brief and concise knowledge, let me share some of the advice of both soul and body specialists:
1. Drink a lot of water.
2. Eat less.
3. Eat more of the food grown in the trees and plants, and less of the food produced in the factories.
4. Do not bottle up anything.
5. Allocate time for worshipping and prayer.
6. Sit quietly for at least ten minutes every day. Meditate.
7. Sleep regularly.
8. Walk thirty minutes every day. And smile while walking.
9. Do not compare your life with others. You have no idea what their journey is like.
10. Do not have negative thoughts that you cannot control. Instead; spend your energy for the moment; know the value of every breath you take; take pleasure.
11. Discover the beauty of plainness.
12. Do not take life very seriously. Do not forget that you are ephemeral.
13. Do not waste your precious energy talking about others.
14. Avoid thinking bad things about others.
15. Jealousy is a waste of time. You already have everything you need.
16. Forget about the affairs in the past. Do not remind people of their mistakes in the past. This will ruin your present happiness.
17. Life is too short to waste time by nursing a grudge against someone. Do not hate anyone.
18. Make peace with your past so that it will not ruin the present time.
19. Remember that life is a school and we are here to learn. Problems are like an algebra lesson that remains in the past but the lessons we take are part of a training program that continues for a lifetime.
20. Smile more and try to be positive.
21. You do not have to win every debate. Compromise even if you disagree.
22. Call your family frequently.
23. Give something good to others every day. Smile, thanks, compliment, help, support, morale ...
24. Forgive everybody for everything.
25. Spend time with people older than seventy and younger than six.
26. Smile at least to three people every day and greet someone you do not know.
27. Do not care what others think about you.
28. Do what is right, and do not repent of your mistakes. Whatever happens or does not happen is for your goodness.
29. Try to keep away from anything that is not useful, beautiful or joyful.
30. ALLAH heals everything; everything we experience is for our goodness even if we do not notice it now.
31. Whether a situation is good or bad, it will change anyhow. Accept the situation.
32. No matter how you feel, get up, put on your clothes and go out. Do not lock yourself in the house.
33. The best has not come yet.
34. Thank Allah for waking up alive in the morning.
35. Your spirituality is always your happiness. Pay attention to your feelings.
36. Believe, pray, do what is necessary and leave the rest to the divine determination.
Different evaluations are made for the love of world. Some people think of nothing but the worldly pleasures while others oppose all kinds of worldly pleasures and say it is necessary to work only for the hereafter.
Some people misunderstand the wise advice given by some spiritually great people to cut off the relationship of the heart with creatures in order to connect to the Creator and assume a lifestyle like abandoning the worldly life, which is completely opposite to the actionist spirit of Islam.
It is stated in Risale-i Nur Collection that the world has three faces: the faces “being mirrors to divine names”, “being a field for Paradise” and “being a place of games for people of entertainment”. A Muslim loves two faces of the world. He tries to benefit from those faces through worshipping and meditation. On the other hand, he makes use of worldly boons legitimately and takes pleasure. The dangerous one of the loves of the world is being busy with the third face by forgetting the first two faces.
“People are in sleep; they wake up when they die.”
With the hadith above, the Messenger of Allah (pbuh) expressed in a nice way the heedlessness of those who were busy with the third face of the world.
Our Lord informs us that the life of this world is nothing but play and amusement (al-An’am, 6/32). Only children spend their time playing games; entertainment satisfies only debauched people.
When man ends his childhood, he abandons his toy houses that he has built and dismantled so many times and starts to look for a permanent house to live. When he grows up, entertainment is replaced by working and ilm (knowledge).
When the prayer of Badiuzzaman Said Nursi,
“Show us the source and origin of these examples and shadows you have shown us” (Sözler: Words)
is thought together with the hadith above, the following meaning comes to the heart: A person who dreams also eats and drinks. Those foods satisfy him in his dream. A shadow satisfies another shadow here. However, when this man wakes up, he understands that he is hungry and starts to look for real food.
The people who are busy with the world and forget the real happiness become satisfied with shadows. They will wake up when they die and will understand that real satisfaction will only be in Paradise. However, it will be too late for most people.
The Messenger of Allah (pbuh) states the following by swearing:
“I swear by Allah that the world compared to the hereafter is like one of you dipping his finger into the sea. What will remain to him? What can his finger take from the sea?” (Hakim, Mustadrak, 4/319)
Eternal bliss is a sea. The worldly pleasures are like the water that wets the finger. Those who are not drowned in this wetness and who do not get wet due to slight moisture find the sea. Those who are not deceived by the ephemeral will attain the eternal.
How should one answer a person who hurts his feelings among other people and who demoralizes him?
The chapter of al-Humaza in the Quran starts with a divine warning:
"Woe to every (kind of) scandal-monger and-backbiter!" (al-Humaza, 104/1)
The religion of Islam is against hurting the pride of people. However, unfortunately, people make this mistake. Even the prophets were mocked. If you see the history of Islam and history of prophets, you will see it.
It is better to keep silent, to leave that place and to take refuge in Allah from Satan and say bismillah in such situations. One gets great thawabs when he suppresses his anger. One should think of the result and the thawabs at the moment of trouble. He should think that even the prophets were attacked by hands and words. One should try not to be in the same places with such people.
It is necessary to warn the people who act like that when they are alone, not in the community. If he keeps acting like that despite warnings, it is necessary to try not to be in the same places with such people.
THE CHAPTER OF AL-HUMAZA
It is the one hundred and fourth chapter of the Quran. It was sent down in Makkah. It consists of nine verses. It takes its name from the word "humaza" in the first verse and the rhyme of the verses is “a(h)”.
"Humaza" is used in the sense of backbiting. The words "humaza lumaza" are two words whose meanings are very close two each other in Arabic; they are sometimes used interchangeably. There is so little difference between them that even the Arabs who have a good command in Arabic say lumaza when they define humaza.In that case, the meaning is as follows: A person who is used to despising and looking down on people points at some people with his finger and indicates others with his words. He denigrates others due to their status. He disparages yet others. He says some bad things right to the face of some people and backbites others. He causes conflicts and trouble between friends by acting as a talebearer; he sows discord between brothers. He gives names to some people, makes fun of them and displays their deficiencies.
This chapter reflects one of the real descriptions of real life in the first years of Islam. Besides, it describes an example that can be seen in any community and age. A simple and mean person is described and the attitudes and states of such people are narrated; thus, it is emphasized how poor they are. He is one of the wicked people who have a wealth and who are enslaved by their wealth, thinking that the only thing that matters in the world is wealth and regarding everything else inferior compared to wealth. In addition, he thinks this wealth is a god that has power over everything and that can do anything it wants. Thus, he thinks death will never come and that he will live forever. He thinks he will escape from the reckoning and penalty in the hereafter, if there is, thanks to his wealth. His property and money have become his god. He worships material things and the world from then on.
Thus, this mean person (and the people like him) counts his wealth and takes pleasure as he counts it. A bad feeling in him leads him to defame people’s honor, backbite and mock them.
This description is a disgusting, ugly and mean description of human soul deprived of personality and belief. Islam hates those wicked and mean souls since it gives importance to high ethics. Therefore, Islam forbids mocking and making fun of others. It refuses condemning people in various places. That those deeds are mentioned as ugly and disgusting along with threats shows that some polytheists treated the Messenger of Allah (pbuh) and the believers like that in that age. This was applied against them in the past and it is applied against the Muslims of today in the same way.
l) "Woe to every (kind of) scandal-monger and-backbiter,
2) Who pileth up wealth and layeth it by,
3) Thinking that his wealth would make him last for ever!
4) By no means! He will be sure to be thrown into That which Breaks to Pieces,
5) And what will explain to thee That which Breaks to Pieces?
6) (It is) the Fire of (the Wrath of) Allah kindled (to a blaze),
7) The which doth mount (Right) to the Hearts:
8) It shall be made into a vault over them,
9) In columns outstretched.
Two great meanings are seen in Allah's rejecting this behavior. Firstly, to condemn immorality and to denigrate such mean souls. Secondly, to support believing souls, to prevent mean souls from penetrating into them, to indicate that Allah sees whatever they do and that He will punish them. Those indications aim to elevate the believers spiritually and to keep them away from ugly tricks.
It means to make fun of a thing or a person, to disdain people, to insult people, to display others’ mistakes through words, signs or writing, to despise a person in a community.
The feeling of mocking in a person starts by feeling conceited; then, he ignores his addressees and starts to look down on them. Consequently, this feeling makes him mock others and brings about the disorder of conceit and arrogance, which caused Satan to rebel against his Lord, and which becomes manifest in the form of not accepting Lord and despising people.
When a person mocks, he feels arrogant and conceited; in addition, he hurts and disturbs his believing brother by his mockery. It is haram to be conceited and to pain a believer. Due to the result of both bad deeds, the bonds of brotherhood in the Islamic community loosens. For, the feeling of enmity and hatred enter between the individuals with mocking. Thus, the Islamic community, which is described as a building, breaks into pieces and scatters.
The Islamic community is a whole. The dignity and honor of every individual in Islam is untouchable. The feelings of honor, dignity and chastity, which form the basis of an individual’s spiritual life, cannot be defamed. One of the primary deeds that defame human dignity is mockery. Islam gives importance to the principle of protecting human rights and freedom, and human dignity and honor; therefore, Islam guarantees the feelings and thoughts of Muslims through the Quran: "O ye who believe! Let not some men among you laugh at others: It may be that the (latter) are better than the (former): Nor let some women laugh at others: It may be that the (latter are better than the (former): Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong" (al-Hujurat, 49/11)
Islam forbids mockery in order to protect bonds of brotherhood. It is not permissible for a believer who believes in Allah and the Day of Judgement to mock people and to make fun of them. It is a very bad thing to make fun of others, to give them bad names that they will not like no matter how. For, this act is a wound that gives pain and that people cannot easily forget.
Relationships in the life of community are based on sincerity. The instrument measuring the degree of this sincerity is the heart. Hz. Prophet (pbuh) said, "Allah does not look at your shape and your wealth; but he looks at your hearts." (Muslim, Birr, 32). People are always familiar with the outer appearance; the inner world cannot be known. What will be weighed in the presence of Allah is not the outer appearance but the piety (taqwa) of the hearts. The knowledge of man is not enough to know and understand it. For this reason, one cannot despise a person and cannot break his heart, which is valued by Allah, by making fun of that person.
The Quran condemns those who regard wealth the only lofty value in the world, who think they are strong because of their wealth and who mock the values of others: "Woe to every (kind of) scandal-monger and-backbiter." (al-Humaza, 104/1)
According to Islam, every person that is created has a value in the eye of Allah. Allah, who created man in the best of molds, equipped him with the best characteristics and made him a vicegerent on earth. (al-Baqara, 2/30) To make fun of the outward appearance of a being like that may make a person confront his Lord, who created him. In fact, his Lord, Allah, who is his Creator, will not be pleased when a person is mocked.
In the Quran, those who make fun of belief (al-Baqara, 2/206; al-Munafiqun, 63/5-6), verses of the Quran (at-Tawba, 9/124- 125, 127), prophets (Muhammad, 47/16) and believers (at-Tawba, 9/79) are mentioned. Those people are the ones who make friends with unbelievers by abandoning believers. (an-Nisa, 4/139; al-Maida, 5/52; al-Mujadala, 58/14) Those people think they deceive Allah and believers by doing so. (al-Baqara, 2/9; an-Nisa, 4/143; Hud, 11/5) According to Islam, belief is sacred; it cannot be mocked. The people who are stated to make fun of faiths are the hypocrites (munafiqs) that emerge in the community of Islam.