Dictionary / Arabic - Turkish Terminology

KABÂIR – كبائر


Literally: Great. Large.

As a term of fiqh: Major, great, grievous and heinous sins.

Bediuzzaman mentioned seven of the greatest kabâir, which corrupt the society, in Barla Addendum page 335. They are as follows:

1: Murder.

2: Zina.

3: Drinking alcohol.

4: Being undutiful to parents, filial ingratitude (that is, severing sila ar-rahm – severing connection with the people who need our mercy).

5: Gambling.

6: Lie witnessing.

7: Supporting the bid’ahs, which are harmful to religion.


“[It was requested by some friends that a principle concerning visitors be explained. Which is the reason why this is written.]

It should be known that: Those who visit me will either come in respect to worldly life in which that door is closed or, they come in respect to the life of the âkhirah. In that respect there are two doors: they either come supposing my person to be blessed and of ma’nawî rank. That door too is closed. For, I do not admire myself, and neither do I appreciate those who admire me. All shukr to Janâb-i Haqq that He has not made me admire myself. In the second aspect, they come purely in respect of my being the herald of Al-Qur’an Al-Hakîm. Those who enter by this door, I accept with the greatest pleasure. They too are of three sorts: they are either friends, or brothers, or students.

The characteristic and condition of a friend are these: He must definitely be earnestly supportive in the works and services connected with the Words and the nûrs of the Qur’an. He should not support injustice, bid’ahs or dhalâlah in heartfelt fashion, and he should work to benefit from them for himself.

The characteristic and condition of a brother are these: The five fardh salâhs are to be performed and the seven kabâir are not to be committed together working to disseminate the Words truly and earnestly.

The characteristic and condition of a student are these: To feel and to stand forth as a protector as though the Words are his own property, and is a work composed by himself, and to consider that the most important duty of his life is the dissemination and service of them.

These three levels are connected with my three personalities. A friend is connected with my individual and essential personality. A brother is connected with my personality which springs from my ‘ubûdiyyah and being ‘abd. And a student is connected with my personality  of being the herald of Al-Qur’an Al-Hakîm and the duty of being hoja.

Such a meeting yields three fruits:

The First: In regard to being herald, it is to receive lessons concerning the jewels of the Qur'an either from myself or the Words. Even if it is only a single lesson.

The Second: In respect of ‘ibâdah, it is to have a share of my gains of the âkhirah.

The Third: It is to turn together towards the Ilahî Court by binding our hearts to Janâb-i Haqq, working together in the service of Al-Qur’an Al-Hakîm, and seeking success and hidâyah.

If it is a student, every morning he is with me in name, and sometimes also in imagination, and receives a share.

If it is a brother, he is with me in my du'âs and gains several times with his particular name and form, and receives a share. Then he is included among all the brothers, and I hand him over to Ilahî rahmah, for when I say "my brothers and sisters" in du'â, he is among them. If I do not know them, Ilahî rahmah knows them and sees them.

If it is a friend, and performs the fardh and gives up kabâir, he is included in my du'âs among all the brothers. The condition is that these three categories include me in their ma’nawî du'âs and gains.” The Twenty-Sixth Letter/Fourth Topic/Tenth Matter


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