This letter, sent to Khwâja Sharafaddîn Huseyn, discusses avoiding the harâm and adhering to the Sharî’at.
O our Allah! Make us know the world as it is and place in our hearts the greatness, the importance of the next world! O my clever son! Do not ever fall for the decoration, the ornaments of the harâms; do not get deceived by their transient, exhaustible flavours! Be extra careful so that all your actions, thoughts and behaviour are compatible with the Sharî’at! Try to live under its lights! First of all, it is necessary to learn the belief which the Ahl-i-sunnat savants – may Allahu ta’âlâ give them many blessings for their ceaseless efforts – communicate and write in books, and to correct the îmân in accordance with it. Then we should learn the rules of fiqh (the commands and prohibitions of the Sharî’at). We should adhere to doing the fard and be careful about the halâl (permitted) and harâm (forbidden). Supererogatory worships are worth nothing when compared to the fard. The Muslims of our time abandon the fard and give their utmost to supererogatory worships; they value doing supererogatory worships [e.g. reading mawlîd, sitting together with men and women, building mosques, giving alms and doing favours], while they deem it unnecessary and unimportant to do the fard [e.g. performing the five times of namâz each day; fasting in the month of Ramadân; giving zakât; giving ’ushr ; paying one’s debts, learning what halâl and harâm is; girls and women covering up their heads, hair, arms, and legs; not listening to the words of those men on the radio or television who are the enemies of our religion and who try to corrupt our beliefs and good morals.]
[Gerard, the major of a town called Charvieu in the providence of Lyon in France, upon seeing that the number of Muslims going to the mosque was increasing every day but that the number of Frenchmen going to church was decreasing became rabid as a dog and had the mosque destroyed with a bulldozer. Newspapers dated 8-18-89 reported this madness, this abomination. Neither books, radios, nor televisions of this type of ignorant, stupid, inferior, dirty disbeliever, who attacks Islam, who is unaware of Islam’s brilliant way, and who has never read Islam’s books, should be put into our houses, and we must protect our women and innocent children from lies and slander. We should not be deceived by gilded lies which praise freedom of religion, human rights and mutual support!]
Nevertheless, they do not understand that to give one cent of zakât to the proper people (declared in the Qur’ân) is more blessed than giving thousands of dollars as alms. To give zakât is to do Allah’s command. But alms and favours are mostly intended to earn fame, reverence and the sensual desires of the nafs. When one does the fard, hypocrisy or ostentation do not get mixed with the action. But there is a lot of ostentation in supererogatory worships. It is for this reason that zakât should be given publicly. In this way one will be safe from being slandered. The supererogatory alms should be given secretly, which will increase the probability that it will be accepted [by Allah]. In short, to be safe from the harm of the world, there is no other way than doing the rules of the Sharî’at. Those who cannot cease from worldly pleasures completely should relinquish them at least supposedly, that is, they should think of themselves as having forsaken the world. And for doing this, one should adapt one’s every action and each word to the Sharî’at.
[Disbelievers and murtads’ , performing deeds compatible with the Sharî’at in order to get some of their desires may be useful for them and cause them to live happily in comfort in the world, yet it will not give them any benefit in the Hereaffer, for they have not been honoured with îmân. It is necessary to have îmân so that one’s worships may be accepted and one may earn rewards for one’s good deeds. It is said in Ifsâh, “The most valuable of worships are those that are farz-i ayn. After the fard the most valuable ones are the Sunnat salât in the Shafi’î madhhab, jihâd in the Hanbalî madhhab, learning and teaching knowledge and then jihâd in the Hanefî and Mâlikî madhhabs.”]