#Sharia

In this chapter, the author discusses the foundational categories of Islamic legal actions — fard (paryz), wajib, sunnah, mustahabb, mubah, haram, makruh, and mafsad — not merely as legal designations, but as a spiritual compass guiding believers toward inner harmony and ethical living.

Core message:

“Sharia is not restriction — it is order. The soul seeks not burden, but structure.”

Each classification is designed to cultivate rhythm and purpose in daily life, aligning actions with divine intention. The author illustrates the terms with relatable examples:

– Fard (paryz) — strictly obligatory.
Example: “Prayer is fard. It disciplines both time and heart.”

– Wajib — nearly obligatory.
Example: “Sacrificing on Eid is wajib — a gesture of gratitude.”

– Sunnah — the prophetic way.
Example: “Breaking fast with a date is sunnah — a beautiful expression of intention.”

– Mustahabb — recommended.
– Mubah — permissible and neutral.
– Haram — strictly forbidden.
– Makruh — discouraged, but not sinful.
– Mafsad — leads to corruption and spiritual decline.

The chapter emphasizes that sharia does not eliminate freedom; it channels it into conscious, responsible action.

In this chapter, the author explores Muslim identity not just as a religious label, but as a lived commitment, a path of internal discipline and conscious moral responsibility. To be Muslim is not merely to recite a declaration of faith — it is to build one’s life around that testimony.

He writes:

“Being Muslim is not just bearing witness — it’s living that witness. Prayer is not about timing — it’s about structure. Fasting is not about hunger — it’s about restraint. Zakat is not about wealth — it’s about compassion.”

The author highlights that while the five pillars of Islam serve as spiritual coordinates, they are not the endpoint. True Muslim character emerges in behavior, intention, and moral consistency — in patience, justice, generosity, modesty, and gratitude.

Examples:

“If the mouth fasts but the tongue remains loose — the fast is spiritually hollow.”
 “If one remembers God in the mosque but forgets Him outside — the testimony is incomplete.”

The chapter also examines the Kazakh notion of a real Muslim — one whose life reflects faith, not just rituals.

Topics discussed:
 – The five pillars of Islam as a framework for living
 – Alignment between inner intention and outward practice
 – Muslim character as spiritual signature
 – Faith as social and personal responsibility
 – The ideal Muslim as a union of devotion and dignity

In this chapter, the author examines the concept of wealth through Islamic jurisprudence, Sufi philosophy, and Kazakh cultural values. Wealth is not just material gain — it is an examination, a trust (amanat), and a mirror of the soul. The key is not possession, but mastery with integrity.

Key idea:

“Wealth is a test from Allah. If you can handle it — it becomes a blessing. If it controls you — it becomes destruction.”

The author contrasts the Quranic figures of Qarun and Prophet Sulayman. Qarun was consumed by his wealth and destroyed. Sulayman possessed immense treasures, but his reign stood firm through faith.

Example:

“Sulayman had a crown, but faith upheld it. Qarun’s wealth became a burden that buried him.”

In Kazakh tradition, wealth was viewed not as something to envy, but as a tool for service.
Example:

“The Kazakh did not envy the wealthy — he asked for blessings. Because wealth is not just capital, but an energetic current that can benefit others.”

Topics covered:
 – Wealth in Islam as a moral trial
 – The role of intention and ethical usage
 – Charity (zakat, sadaqah) as purification
 – Inner pride as a danger of possession
 – The moral balance between rich and poor in society

The author concludes that wealth is not just material, but a spiritual resource. Without clear intention and generosity, it becomes a fleeting and dangerous weight.

In this chapter, the author examines the traditional custom of blood revenge in light of Islamic justice. He contrasts the cultural code of retaliation with the spiritual values of sharia, showing how human law and divine mercy may follow different paths.

He writes:

“Where blood has been spilled, compensation becomes the measure. But repentance and forgiveness — that is the path of Allah.”

This highlights the distinction between law and faith, punishment and purification. Islam permits compensation (qun), but elevates forgiveness as the nobler choice. In Kazakh tradition, revenge was often viewed as restoring honor — but not always as achieving true justice.

Referencing historical figures like Tole Bi, Kaz Dauysty Kazbek Bi, and Ayteke Bi, the author stresses that real justice lies where wisdom and mercy meet.

Key insights from the chapter include:
 – The difference between retribution and divine justice
 – Compensation (qun) as a means of restoring societal balance
– Limits of punishment under spiritual law
– Forgiveness as strength, not weakness
– Revenge as a continuation of pain, not its resolution

In this chapter, the author treats food not merely as physical sustenance, but as a medium of spiritual influence. Every meal, he suggests, carries energy and affects the heart and mind. Thus, the source of the food, the manner in which it is acquired, the intention behind eating, and the etiquette of consumption all fall under the domain of spiritual discipline.

While the chapter reviews Islamic dietary laws — including what is halal (permissible) and haram (forbidden) — the author emphasizes that sharia goes beyond a list of allowed and prohibited items. It considers the moral and intentional context: how food is earned, shared, and respected.

A striking example from Kazakh tradition:

“If a Kazakh began eating without saying ‘Bismillah’, it was seen as arrogance. Since food is a gift from Allah, to eat without acknowledging the Giver was viewed as spiritual blindness.”

The Kazakh saying “You are not above the food” is interpreted here as a reminder that food is a sacred trust (amanat) from God — and how we treat it reflects our level of awareness and gratitude.

Key points explored in the chapter include:
 – Halal and haram not just as labels, but based on source and sincerity
 – Supplications before and after meals
 – Shared eating as a gesture of communal bonding
 – Avoiding food waste as a sign of respect for divine provision
 – Excess and carelessness as symptoms of ingratitude

The author critiques modern food culture — fast consumption, overeating, and indifference to ingredients — as spiritual erosion in daily life. He encourages a return to intentionality, modesty, and sacred etiquette at the table.

In this chapter, the author presents commerce not merely as an economic activity but as a spiritual trial and a form of devotion. Drawing parallels between Islamic sharia and traditional Kazakh norms, he argues that material gain must be inseparable from moral integrity and spiritual awareness.

The Prophet Muhammad (peace be upon him) is quoted:

“An honest trader will be with the prophets in Paradise,”
 emphasizing that earning a living, when done with sincerity and within divine boundaries, can become an act of worship.

The author adds:

“A Kazakh trader honored his word. Breaking an oath in a transaction was akin to offending the spirits of one’s ancestors.”

This reflects a worldview in which a verbal agreement was sacred, binding not just economically but spiritually — a covenant of trust.

Key topics explored in the chapter include:
 – The etiquette of lending and debt in Islamic tradition
 – Fairness in weights and measures as a symbol of justice
 – The prohibition of riba (usury or unjust profit) as a form of oppression
– Misrepresentation in trade as a moral wrongdoing, not just fraud

Modern financial practices, including interest-based credit and complex banking contracts, are critically examined. The author argues that many of these systems contradict the ethical foundations of Islam and calls for a return to transparent, trust-based commerce.

He writes:

“The riba prohibited in the Quran is not just about interest — it is about unfair advantage. Allah is not against profit; He is against injustice.”

Here, Islamic economics is shown not as anti-profit, but as a model for fairness and social responsibility. In the author’s view, commerce should be a mirror of personal ethics and societal trust.