“A believer is pure-hearted, generous. A wicked person, however, is deceitful, base.”1
“A believer, even if deceived, never contemplates deceiving and always displays their own character regardless of the circumstances; whereas a wicked person is a shameless wretch who never tires of attempting various manipulations.”
What does it mean to be pure hearted?
In the Hadith, it is stated, “A believer is sincere.” This expression should not be understood in the sense of being foolish or ignorant in our Turkish language. Instead, it should be understood to mean someone who is pure-hearted, who harbors no ill will, grudges, or deceit against anyone, who believes what is said to them at first, and who holds good opinions about everyone.
In the Hadith, saying “a believer is sincere” implies that a believer should be like this, and a target is set. A believer should choose to be like this for themselves. A true believer, that is, a believer in the perfect sense, is also noble. “Noble” means having good character, being honorable, valuable, and generous.
“Fajir” is a term used to denote a sinful believer. It refers to someone with an intense desire for pleasure or a person who is driven by their own desires to engage in actions contrary to religious and moral principles. The scholars of theology have debated whether a fajir has faith or not. Perhaps a fajir has faith but lacks righteous deeds, or their sins have taken away their faith, likening them to individuals wandering aimlessly in the valleys of disbelief.
In the Qur’an, the attribute of fajir is used to describe a disbeliever who has reached the extreme of committing sins. Deception, lies, failure to keep promises, and engaging in immoral behavior characterize the despicable nature of these individuals. In other words, their souls are open to such evils, and these vices define the nature of these fajirs.
Blessed are the pure in heart
With the statement “A believer is sincere and generous,” is also an expectation for the believer to be like this. Being base or vile is inherent in the nature of a wicked person (fajir). Yes, wicked individuals fulfill the requirements of their nature by committing all kinds of sins with their rebellious and immoral behavior. On the other hand, true believers display and should display their character through humility, purity of heart, and generosity.
Other hadiths support this concept: “A believer is so gentle, so unproblematic, that due to this gentleness, you might almost consider them to be naive.”2 A believer is intelligent but doesn’t flaunt their intelligence or boast by appearing clever. Yes, a believer is a humble person. Despite being seen as easily deceived due to their pure-heartedness, a believer is also vigilant and cautious to the extent that they cannot be fooled twice through the same deception and should be so. Another hadith on this topic emphasizes that believers are tolerant, moderate, and gentle individuals.3
The type of believer depicted in these hadiths is gentle, tolerant, someone with whom everyone easily warms up, and is perceived as easily deceived due to their pure-heartedness, but is never actually deceived—a person of unwavering integrity.
In another hadith, the Prophet describes the state of the believer and the wicked person as follows: “The condition of a believer is like the appearance of a ruined house, but once you enter inside, you are amazed. The condition of a wicked person, on the other hand, is like beautifully adorned high graves. It pleases the eyes of those who see it, but inside it is filled with foul odors.”
The emphasis in this hadith is on the richness of the inner world of a believer. The stillness of a believer is a form of contemplation, and their silence is a form of reflection. These are separate and intrinsic values. The silence of a believer, despite the outward appearance, should not deceive us. Even if not observable from the outside, the inner world of a believer—the world of the heart, mental state, emotions, and spirit—is very much alive.
Selçuk Camcı
Selçuk Camcı, a graduate of Theology in 1992, completed his master’s degree in the Department of Hadith. He is currently a doctoral student in Islamic Law. Camcı has worked as an editor for religious publications, including the New Hope Magazine. He has also received training in Chaplaincy (spiritual guidance) in the United States.
Footnotes
1.Tirmidhi, Birr, 41; Abu Dawud, Adab, 6.
2.Ali al-Muttaqi, Kanzu’l-Ummal, 1/143.
3.Abdullah ibn Mubarak, Zuhd, p. 130; Bayhaqi, Shu’abu’l-Iman, 10/447; Ali al-Muttaqi, Kanzu’l-Ummal, 1/143.
4.Munawi, Fayzu’l-Qadir, 5/656.