*A heartfelt appeal to writers and publishers in the Islamic tradition; a follow-up to yesterday’s post entitled “A Glimpse into Qur’an Sales”*
[Original Facebook post](https://www.facebook.com/share/p/1HfpaF6zg2/)
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Islamic scholarship, writing, and publishing are not merely professional activities; they are also noble religious responsibilities, a trust (*amānah*), and forms of worship. Those whom Allah Almighty has blessed with knowledge, wisdom, and the ability to write bear an even greater responsibility in this regard.
The primary purpose of these endeavours should be to convey authentic Islamic teachings to people, disseminate knowledge, and, above all, seek the pleasure of Allah Almighty.
For this reason, a religious writer must exercise great caution against turning Islamic writing into a means of self-promotion, personal advancement, or the pursuit of fame.
Islam places greater emphasis on the purity of intention than on the outward appearance of deeds. No matter how significant an action may appear outwardly, if it lacks sincerity (*ikhlāṣ*), its acceptability in the sight of Allah may be called into question.
Therefore, everyone involved in Islamic writing should regularly examine their intentions and discharge this responsibility with the utmost sincerity.
Of course, receiving an author’s fee from a publishing house in accordance with established practice is permissible under the Sharīʿah and is entirely normal. Islamic law does not discourage lawful earnings.
The concern, however, is that in some quarters, a tendency appears to be emerging whereby Islamic writing is gradually becoming less a religious responsibility and more a means of self-promotion, personal brand-building, or excessive financial gain. If this tendency is indeed spreading, it is inconsistent with the fundamental spirit of Islamic scholarship and calls for serious self-examination.
The lives of our illustrious predecessors offer a shining example in this regard. They did not regard their writings as instruments for acquiring personal fame or wealth; rather, they considered them means of seeking Allah’s pleasure and serving the religion. Numerous examples of their sincerity, desire to remain unnoticed, and God-consciousness have been preserved in Islamic history.
In this connection, an account concerning the renowned jurist and judge, Imām Abū al-Ḥasan al-Māwardī (raḥimahullāh), is particularly noteworthy.
It is reported that he authored many valuable works on Qur’anic exegesis, jurisprudence, and various other branches of Islamic knowledge, but did not publish them during his lifetime. On his deathbed, he summoned a trusted person and told him that his manuscripts were kept in a certain place. He instructed him to hold his hand when the time of his death arrived. If he found that Imām al-Māwardī was gripping his hand tightly, he should understand that his writings had not been accepted by Allah and, in that case, should cast them into the River Tigris under the cover of darkness. But if he found the Imām extending his hand, he should understand that Allah Almighty had accepted his efforts.
When the time of his death came, the Imām was found extending his hand. The trusted individual subsequently made his writings available to the public for their benefit. (*Al-Munajjid, Silsilat Aʿmāl al-Qulūb*)
Researchers may debate the historical authenticity of this account, but its moral lesson is profound. The scholar’s greatest concern was not how many copies of his books would sell, how many people would know his name, or how much money he would earn. Rather, he was concerned with whether his deeds would be accepted by Allah. This attitude is a true manifestation of *ikhlāṣ*.
Similarly, it is inappropriate to view Islamic book publishing merely as a commercial enterprise. It is fundamentally an important means of conveying the message of Islam, disseminating knowledge, and contributing to the intellectual development of the Muslim Ummah.
When conducted with this perspective, the efforts of authors, publishers, editors, printers, and distributors can all acquire the status of worship and become a source of reward from Allah.
Certainly, covering operating costs and earning a reasonable and fair profit are both permissible and necessary for running a publishing house.
However, in the field of Islamic publishing, excessive profiteering, artificially creating shortages to raise prices, controlling the market through cartels, exaggerated or misleading advertisements, baseless promotional claims, opaque dealings with authors and readers, and other unethical commercial practices are just as reprehensible as they are in any other business—and, in some respects, even more so when Islamic books are involved.
This is because the issue here concerns not merely commercial ethics, but also the service of religion, the fulfilment of a trust, and moral responsibility.
In the present circumstances, both Islamic writers and publishers need to engage in regular self-examination and renew their intentions and methods of work.
Each of us should remember that an Islamic book is not merely a commodity; it is one of the means through which people’s faith, thought, and practice are shaped.
It is therefore only reasonable to expect everyone involved in this field to uphold the highest standards of sincerity, trustworthiness, justice, and *taqwā* (God-consciousness), alongside professional competence.
May Allah Almighty grant us all the ability to serve His religion with complete sincerity and accept all our efforts in His sight. Āmīn.