Zunubai suna kashe hasken ghaira (kishin mutunci) a cikin zuciya. Ghaira ga rayuwar mutum tana kama da zafin jiki na asali ga sauran jiki; tana cire dukkan nau'ikan mugunta da munanan halaye daga halayen mutum. Mutane mafi daraja su ne waɗanda suke nuna kishin mutunci mai ƙarfi a kansu, a cikin iyalansu, da kuma ga wasu. Annabi ﷺ yana da ghaira fiye da kowa game da Ummah, kuma Allah (SWT) yana da ghaira fiye da shi, kamar yadda Hadisi ya tabbatar, inda Annabi ﷺ ya ce: "Shin kuna mamakin ghairar Sa'd (kishinsa)? Lallai ni ina da ghaira fiye da Sa'd, kuma Allah yana da ghaira fiye da ni." 1 Annabi ﷺ ya kuma ce a cikin huɗubar kusufin rana: "Ya ku al'ummar Muhammad! Na rantse da Allah! Babu wanda yake da ghaira (kishin mutunci) fiye da Allah, domin Ya hana bayinSa, maza da mata, yin zina (jima'i na haram)." 2 Ya kuma ce ﷺ: "Babu wanda yake da ghaira fiye da Allah. Babu wanda yake da girman ghaira fiye da Allah, saboda haka ya haramta zunubai masu kunya, ko an aikata su a fili ko a ɓoye. Kuma babu wanda yake son mutane su tuba zuwa gare shi su roƙi gafararSa fiye da Allah, saboda haka ya aiko (mu) masu gargaɗi da masu bayar da bishara. Kuma babu wanda yake son a yabe shi fiye da Allah, shi ya sa yake yabon kansa." 3 A cikin wannan Hadisi, ya haɗa kishin mutunci, wanda tushensa shi ne ƙin dukkan abin da ba shi da kyau, da son neman afuwa da gafara, wanda ke nuna cikakkiyar adalci da jin ƙai. Ya kamata mutane su nemi gafara daga Allah (SWT), wanda yake da mafi girman ghaira, domin Yana gafarta wa waɗanda suke tuba zuwa gare Shi. Allah (SWT) bai taɓa kama bayinSa da laifofinsu ba har sai da Ya ba su dama su nemi gafararSa. Saboda wannan ne Ya aika ManzanninSa, Ya kuma saukar da WahayinSa a matsayin gargaɗi, domin wannan yana nuna matuƙar ɗaukaka da cikar kamala. Akwai mutane da yawa da ke yin gaggawar hukunta wasu, da zarar kishinsu (ghaira) ya yi ƙarfi, ba tare da barin su yi wani uzuri ba. Tsananin ghairarsu ba ya barin su karɓar kowane uzuri. A gefe guda kuma, akwai wasu mutane da ke karɓar kowane uzuri, saboda suna da rauni a jin kishi. Manzon Allah ﷺ ya ce: "Akwai kishi da Allah yake so, akwai kuma kishi da Allah yake ƙi. Wanda Allah yake so shi ne kishi game da al'amarin shakka, wanda kuma Allah yake ƙi shi ne kishi game da abin da ba shi da shakka." Abin da aka fi so shi ne a haɗa ghaira da uzuri. Mutum ya yi amfani da jin kishinsa a daidai wurin da ya dace, kuma ya yafe wa wasu a lokacin da ya kamata a yi uzuri. Allah ﷻ yana da cikakkun Siffofin Kamala. Saboda haka, Shi ne Wanda ya cancanci dukkan Godiya ta gaskiya. Babu wanda ya kamata ya yabe Shi ta kowace hanya, sai dai ta yadda Shi da kansa ya yabi kansa. Wanda ya kiyaye jin kishi mai kyau, to lallai ya dace da ɗaya daga cikin Siffofin Allah, wanda hakan zai kusantar da shi zuwa ga Rahamar Allah, kuma ya sa ya zama mafi ƙaunata ga Allah ﷻ, Wanda yake Mai Rahama kuma yana son masu rahama daga cikin bayinsa; Shi ne Mai Karimci kuma yana son masu karimci daga cikin bayinsa; Shi ne Masani kuma yana son malamai daga cikin bayinsa; Shi ne Mai Iko kuma yana son mumini mai ƙarfi fiye da mumini mai rauni. Zunubai da dukkan ayyukan sharri suna hana mutum ɗaukar waɗannan siffofi; ƙaramin tunani yana juyewa zuwa raɗaɗin shaiɗan; raɗaɗi yana juyewa zuwa niyya, wacce ke juyewa zuwa azama mai ƙarfi kuma ta zama aiki. Aikin zunubi daga baya yana zama al'ada da aka kafa a rayuwar mai zunubi, sannan sai ya zama da wahala a bar shi. Yayin da mai zunubi ya manne sosai da ayyukansa na sharri, jin kishinsa yana raguwa game da kansa, iyalinsa, da sauran mutane. Yana raguwa har ya kai ga cewa bai ƙara ganin mugunta a cikin ayyukansa ba, wanda shi ne mataki na ƙarshe na halakarsa. A hakika, mutane da yawa irin waɗannan suna ƙarfafa wasu su yi haka, kuma wannan shi ne dalilin da ya sa dayus ya fi kowace halitta ƙyama a wurin Allah, kuma ya sa Aljanna ta haramta a gare shi. Wannan yana tabbatar da cewa ghaira tushe ne na addini; kuma wanda ba shi da ghaira, ba shi da addini. Ghaira tana kare zuciya da gaɓoɓi, kuma tana toshe dukkan nau'o'in zunubai. Ghaira a cikin zuciya kamar ƙarfin garkuwar jiki ce wacce take tsayayya da duk wata cuta da ta shigo.

Sins extinguish the light of ghaira (the sense of honour) in the heart. The sense of honour is to a person ' s life like the basal temperature is to the rest of the body; it removes all aspects of wickedness and bad attributes in one's personality. The most dignified people are the ones who observe a strong sense of honour in themselves, their families, and others. The Prophet ~ had more ghaira than anyone else towards the Ummah, and Allah ~ has more ghaira than him, as confirmed in the Hadith, in which the Prophet ~ said: "Do you wonder at Sa' d's sense of ghaira (ardour)? Verily, I have more sense of ghaira than Sa'd, and Allah has more sense of ghaira than I." 1 The Prophet ~ also said in the sermon about the eclipse: "O followers of Muhammad! By Allah! There is none who has more ghaira (self-respect) than Allah as He has forbidden that His Servants, male or female, commit adultery (illegal sexual intercourse). " 2 He ~ also said: "No one has more ghaira than Allah. There is none who has a greater sense of ghaira than Allah, and for that reason He has forbidden shameful sins, whether committed openly or secretly. And there is none who likes that people should repent to Him and beg His pardon more than Allah, so for this reason He sent (us) warners and bearers of good news. And there is none who likes to be praised more than Allah does, so that is why He praises Himself. " 3 He ~ combined, in this Hadith, the sense of honour, the basis of which is a dislike of all that is evil, and love of apology and forgiveness, which suggests the perfection of justice and mercy. People should seek forgiveness from Allah ~ , Who has the Most sense of ghaira, for He ~ pardons those who repent to him. Allah ~ never held His Servants to account for their misdeeds until He ~ had given them a chance to seek His Pardon. It is for this reason that He ~ dispatched His Messengers ~ and sent down His Revelation as a warning, for this shows the utmost Glory and Perfection. There are many people who hastily proceed to punish others, once their sense of honour intensifies, without allowing them to make any excuses. Their extreme ghaira does not let them accept any excuse. On the other hand , there are other people who accept any excuse, because they have a week sense of honour. The Prophet ~ said: "There is jealousy which Allah loves and jealousy which Allah hates. That which Allah loves is jealousy regarding a matter of doubt, and that which Allah hates is jealousy regarding something which is not doubtful. " 4 What is recommended is to combine ghaira with excuse. One should exert his sense of honour in the right circumstances, and excuse others at a time for excuses. Allah ~ possesses the complete Attributes of Perfection. Therefore, He ~ is the One truly deserving All Praise. None should praise in their manners, except in the manner in which He ~ has praised Himself. The one who observes a good sense of honour is indeed in harmony with one of Allah's Attributes, which will draw him/her closer to Allah's Mercy, and make him/her dearer to Allah ~' Who is All-Merciful and loves the merciful among His Servants; He ~ is the All-Generous and loves the generous among His Servants; He ~ is the All-Knower and loves the scholars among His Servants; He ~ is the All- Powerful and loves the strong believer more than the weak believer. Sins and all evil acts prevent a person from assuming these attributes; a small thought turns into a devilish whispering; a whispering turns into a will, which turns into a strong determination and becomes an action. The sinful act later becomes an established practice in the life of the sinner, and then it becomes difficult to give it up. As the sinner becomes intensely attached to his evil acts, his sense of honour weakens towards himself, his family and the rest of people. It weakens to such extent that he no longer sees the evil in his actions, which is the final stage of his destruction. In fact, many of such people encourage others to do the same, and this is the reason that a cuckold is the most repulsive of Allah's creation, and why Paradise is forbidden for him. This proves that ghaira is a basis of religion; and he who has no ghaira, has no religion. Ghaira protects the heart and the limbs, and block all aspects of sins. The ghaira in the heart is like the power of immunity which resists to any incoming ailment.

Zunubai suna kwashe daga mai zunubi duk wata kunya, wadda ita ce ginshiƙin zuciya mai rai. Kunya an bayyana ta a matsayin tushen dukkan alheri, kuma rasa ta shi ne kawar da dukkan abin alheri. Annabi ﷺ ya ce: "Kunya duka alheri ce." 1 Ya kuma ce ﷺ: "Wani ɓangare na abin da mutane suka fahimta daga maganar annabawan farko shi ne: 'Idan ba ka da kunya, to ka yi abin da kake so.'" 2 Wannan Hadisi yana da fassara guda biyu. Na farko, yana yi wa mutum barazana da gargaɗi game da azaba, domin wanda ba shi da kunya yana aikata dukkan munanan ayyuka saboda rashin kunya da jin kunya, kuma wannan ita ce fassarar Abu Ubaidah, Allah ya yarda da shi. Na biyu, idan aikin bai wuce iyakar kunya daga Allah ba, to a aikata shi, abin da ya kamata a guje shi ne aikin da yake da kunya sosai a gaban Allah. Wannan ita ce fassarar Imam Ahmad bisa ruwayar Ibn Hani'. Fassara ta farko gargaɗi ce ko barazana, kamar yadda yake a Ayar: {Ku yi abin da kuke so}3, yayin da ta biyu tana cikin siffar izini. Idan aka ce: Shin akwai yiwuwar a ɗauki fassarori biyu? Ina cewa: A'a, domin akwai babban bambanci tsakanin izini da gargaɗi; sai dai la'akari da ɗaya daga cikin fassarorin yana nuna la'akari da ɗayan. Zunubai suna raunana dukkan abubuwan da ke kawo kunya a cikin mutum, har ya zama ba ya damuwa, duk da sanin cewa wasu mutane suna sane da rayuwarsa ta zunubi. Mafi yawan masu zunubi ba sa jin kunyar tattauna munanan ayyukansu, domin ba su da wata ma'ana ta ladabi ko kunya.

Sins take away from the sinner all sense of modesty which is the living substance of the heart. Modesty is defined as the basis of all good, and its removal is the elimination of all that is good. The Prophet ~ said: "Haya ' is all good." 1 He ~ also said: "A part of that which people understood from the speech of the earlier prophets is: 'If you have no shame, do what you want. "'2 This Hadith has two interpretations: First, it threatens and warns of punishment, because the one who has no shame does all evil acts, due to the lack of modesty and shame, which was the interpretation of Abu Ubaydah, may Allah be pleased with him. Second, if the action does not exceed the boundaries of shame from Allah, then do it, and what should be avoided is the action which is too shameful to do before Allah. This was the interpretation of Imam Ahmad according to the narration of Ibn Hani'. The first is a warning or a threat as in the Verse: (Do what you will)3, while the second is in the form of permission. If it is said: Is there any possibility to assume both interpretations? I say: No, because there is a great difference between permission and warning; however, considering one of the interpretations suggests considering the other. Sins weaken all factors of modesty in a person, to an extent that one becomes careless, despite knowing that other people are aware of his sinful life. The majority of the sinners are not ashamed to discuss their evil deeds, because they possess no sense of decency or modesty.