Dhambi huzima mwanga wa ghaira (hisia ya heshima) moyoni. Hisia ya heshima kwa maisha ya mtu ni kama joto la msingi lilivyo kwa mwili wote; huondoa kila aina ya uovu na tabia mbaya katika utu wa mtu. Watu wenye heshima kubwa zaidi ni wale wanaodumisha hisia kali ya heshima ndani yao wenyewe, katika familia zao, na kwa wengine. Mtume ﷺ alikuwa na ghaira zaidi kuliko mtu yeyote kwa Ummah, na Allah ﷻ ana ghaira zaidi kuliko yeye, kama inavyothibitishwa katika Hadith ambayo Mtume ﷺ alisema: "Je, mnashangaa ghaira (bidii) ya Sa'd? Hakika mimi nina ghaira zaidi kuliko Sa'd, na Allah ana ghaira zaidi kuliko mimi." 1 Mtume ﷺ pia alisema katika khutba kuhusu kupatwa kwa jua: "Enyi wafuasi wa Muhammad! Naapa kwa Allah! Hakuna yeyote mwenye ghaira (kujiheshimu) zaidi ya Allah, kwani Yeye amekataza waja Wake, wanaume na wanawake, kufanya zinaa (kujamiiana kinyume cha sheria)." 2 Pia alisema: "Hakuna mwenye ghaira zaidi ya Allah. Hakuna mwenye hisia kubwa zaidi ya ghaira kuliko Allah, na kwa sababu hiyo amekataza dhambi za aibu, zikifanywa waziwazi au kwa siri. Wala hakuna anayependa watu wamrudie na kuomba msamaha Wake zaidi ya Allah, na kwa sababu hiyo alituma waonyaji na wabashiri wa habari njema." 3 Katika Hadith hii, alichanganya hisia ya heshima, ambayo msingi wake ni kuchukia kila lililoovu, na upendo wa kuomba radhi na kusamehe, jambo linalodhihirisha ukamilifu wa haki na rehema. Watu wanapaswa kutafuta msamaha wa Allah ﷻ, Ambaye ana ghaira kubwa zaidi, kwani husamehe wanaotubu kwake. Allah ﷻ hakuwahi kuwahesabu waja Wake kwa makosa yao hadi alipowapa nafasi ya kutafuta Msamaha Wake. Ndiyo sababu alituma Mitume Wake ﷺ na kuteremsha Wahyi Wake kama onyo, kwani hili linaonyesha Utukufu na Ukamilifu wa hali ya juu kabisa. Kuna watu wengi ambao huwaadhibu wengine kwa haraka pindi hisia zao za heshima zinapoongezeka, bila kuwaruhusu kutoa udhuru wowote. Ghera yao iliyopindukia haiwaruhusu kukubali udhuru wowote. Kwa upande mwingine, kuna watu wengine wanaokubali udhuru wowote, kwa sababu wana hisia dhaifu za heshima. Nabii ﷺ alisema: "Kuna wivu ambao Allah anaupenda na wivu ambao Allah anauchukia. Ule ambao Allah anaupenda ni wivu katika jambo lenye shaka, na ule ambao Allah anauchukia ni wivu katika jambo lisilo na shaka." Kinachopendekezwa ni kuchanganya ghera na udhuru. Mtu aitumie hisia zake za heshima katika mazingira yanayofaa, na awasamehe wengine wakati wa kutoa udhuru. Allah ~ anamiliki sifa kamilifu za ukamilifu. Kwa hiyo, Yeye ~ ndiye anayestahili kweli sifa zote. Hakuna mtu anayepaswa kumsifu kwa namna yoyote isipokuwa kwa namna ambayo Yeye ~ amejisifu mwenyewe. Mtu anayezingatia hisia nzuri za heshima kwa hakika anaendana na moja ya sifa za Allah, jambo litakalomkaribisha kwenye Rehema Zake na kumfanya awe mpenzi zaidi kwa Allah ~, ambaye ni Mwenye Rehema Zote na huwapenda wenye huruma miongoni mwa waja Wake; Yeye ~ ni Mkarimu Zaidi na huwapenda wakarimu miongoni mwa waja Wake; Yeye ~ ni Mjuzi Zaidi na huwapenda wanazuoni miongoni mwa waja Wake; Yeye ~ ni Mwenye Uwezo Zaidi na huwapenda muumini mwenye nguvu kuliko muumini dhaifu. Dhambi na matendo yote maovu humzuia mtu kujipamba kwa sifa hizi; wazo dogo hugeuka kuwa minong'ono ya shetani; minong'ono hugeuka kuwa nia, ambayo hugeuka kuwa azma thabiti na kuwa tendo. Tendo la dhambi baadaye huwa mazoea yaliyothibiti katika maisha ya mwenye dhambi, na kisha huwa vigumu kuliacha. Mwenye dhambi anapozidi kushikamana na matendo yake maovu, hisia zake za heshima hudhoofika kuhusu nafsi yake, familia yake na watu wengine. Hudhoofika kiasi kwamba hauoni tena ubaya katika matendo yake, na hiyo ndiyo hatua ya mwisho ya maangamizi yake. Kwa kweli, watu wengi wa aina hii huwahimiza wengine kufanya hivyo hivyo, na hii ndiyo sababu mume mwenye kuvumilia mke wake kufanya uasherati (dayyuth) ni kiumbe mwenye chukizo zaidi kwa Allah, na ndiyo sababu Pepo imeharamishwa kwake. Hili linathibitisha kwamba ghaira ni msingi wa dini; na yeyote asiye na ghaira, hana dini. Ghaira huulinda moyo na viungo, na huzuia kila aina ya dhambi. Ghaira iliyo moyoni ni kama nguvu ya kinga ya mwili inayopinga ugonjwa wowote unaoingia.

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.

Dhambi huondoa kutoka kwa mwenye dhambi hisia zote za haya, ambayo ndiyo uhai wa moyo. Haya inafafanuliwa kuwa msingi wa wema wote, na kuondolewa kwake ni kuondoa kila jambo jema. Mtume ﷺ alisema: "Haya ni wema wote." 1 Pia alisema: "Sehemu ya yale ambayo watu waliyafahamu kutoka katika maneno ya manabii waliotangulia ni: 'Ikiwa huna haya, fanya utakavyo.'" 2 Hadithi hii ina tafsiri mbili: Kwanza, inatoa onyo na tishio la adhabu, kwa kuwa mwenye kukosa haya hufanya kila tendo baya, kutokana na kukosekana kwa staha na haya, na hii ndiyo tafsiri ya Abu Ubaydah, Allah amridhie. Pili, ikiwa tendo halivuki mipaka ya haya mbele ya Allah, basi lifanye, na kinachopaswa kuepukwa ni tendo ambalo ni la aibu mno mbele ya Allah. Hii ndiyo tafsiri ya Imam Ahmad kwa mujibu wa riwaya ya Ibn Hani'. La kwanza ni onyo au tishio kama katika Aya: (Fanyeni mtakavyo)3, wakati la pili lina umbo la ruhusa. Ikiwa itasemwa: Je, kuna uwezekano wa kudhania tafsiri zote mbili? Nasema: Hapana, kwa sababu kuna tofauti kubwa kati ya ruhusa na onyo; hata hivyo, kuzingatia moja ya tafsiri kunapendekeza kuzingatia nyingine. Dhambi hudhoofisha vipengele vyote vya haya ndani ya mtu, kiasi cha kwamba anakuwa mzembe, licha ya kujua kwamba watu wengine wanafahamu maisha yake ya dhambi. Wengi wa wenye dhambi hawaoni haya kujadili matendo yao maovu, kwa sababu hawana hisia yoyote ya staha wala haya.

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.