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Ethics of Islam

Ethics of Islam is taken from the book Berîka by Muhammad Hâdimi. Immorality and ways to get rid of it; 40 depravities and cures to them; usefulness of ethics; what is a soul; strengths of a soul; Personalities emanating from wisdom, courage, chastity and justice are extensively explained.


17– REJOICING AT ANOTHER’S MISFORTUNE (SHAMATAT) Rejoicing at another’s misfortune is “shamâtat”. Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ states in a hadîth-i-sherîf: “Do not have ‘shamâtat’ for a religious brother! If you have ‘shamâtat’ then Allâhu ta’âlâ will deliver him from the disaster and punish you with an identical disaster.” It would not be “shamâtat” if one feels happiness upon hearing the death of an oppressor due to the jubilation of deliverance from his oppression. Being happy upon hearing the disasters and troubles other than death one’s enemy is suffering will be “shamâtat”. It will even be worse if one believes that one is the cause of the disasters and troubles, e.g., by supposing one’s prayer (duâ) has been accepted and so one’s enemy is suffering. Such belief would cause one to catch the vice of self love (’ujb). One should think the suffering of one’s enemy might be (divine) deception (“Makr” or “Istidraj”) for oneself. Therefore, one should pray for the removal of those troubles. Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ states in a hadîth-isherîf: “A Mu’min’s good prayer ‘duâ’ on behalf of another Mu’min brother will be accepted. An angel will say, ‘May Allâhu ta’âlâ give the same goodness to you also!’ And then they will say, Âmin! Prayer ‘duâ’ of an angel will not be rejected.” If the enemy is a tyrant (zâlim) and the disasters and troubles he suffers will prevent him from oppressing others, then being happy about his suffering over those troubles would not be “shamâtat” and would not be a sin but instead it would be religious ghayrat. Religious ghayrat is an indication of firmness of one’s belief. It is good to have ghayrat for Allâhu ta’âlâ. It is not so good if it is due to one’s bestial desires. In fact, being happy upon hearing of the suffering of the tyrant is not a good thing but since it prevents him from oppressing others, it has become permissible. 18– SEPERATION ( H I J R ) “Hijr” means to cease from being friendly (with someone) and become cross (with them). Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ states in a hadîth-i-sherîf: “It would not be permissible (halâl) for a Believer (Mu’min) to become cross with another Believer (Mu’min) for more than three days. After three days it is necessary (wâjib) for him to go and give greetings (salâm) to him. If the latter returns his greetings they will share the reward (thawâb), otherwise the sin will be recorded for the latter.” It is – 114 –

neither proper nor permissible for a male or female Believer to become angry or offended with another Believer (Mu’min) so as to sever relations with them and to be no longer on speaking terms with them because of some mundane disputes. Non-Muslims (zimmîs), e.g., Christians and Jews who live as citizens of a Muslim state are to be treated like Muslims with respect to “muamalât”. Activities other than religious worships and nikâh [1] are called “muamalât”. [It is not permissible to become cross with non-Muslim citizens of an Islamic state for worldly affairs. It is necessary to appease their hearts by treating them nicely with a smiling face and by avoiding situations that may entail misdemeanour or maltreatment towards them. Be it within or without the borders of an Islamic state, wheresoever, and be it a Muslim or a non- Muslim, whosoever, there is by no means any permission to violate any person’s right, property, safety or honor. A nonbeliever who lives within an Islamic state or non-Muslim tourists who are visiting an Islamic state or non-Muslim businessmen who are within the borders of an Islamic state for business purposes are entitled to enjoy the rights of a Muslim citizen of the Islamic state with respect to the codes of law which govern every aspect of daily life other than the religious worships that Muslims are enjoined to perform. They are free to practice their religious duties or prayers. Islam grants these rights and freedom to these people. A Muslim should obey the commandments of Allâhu ta’âlâ and should not commit any wrongdoing. He should not disobey the laws that govern his country. He should not commit any offense. He should not arouse instigation. He should be good to everyone everywhere regardless of whether they are Muslims or disbelievers. As a matter of fact, a Muslim should observe the rights of others and should never oppress anyone. By improving his behavioral conduct into a paragon of the beautiful morals and probity intrinsic in Islam’s disciplinary codes, he should cause members of other nations to respect and admire the Islamic religion.] It is better to go to a person whom one is cross with before the three-day limit set by Islam ends and make up with him. The three-day’s tolerance was intended to avoid strain. Sinfulness [1] Marriage contract in accordance with Islam’s social codes. For detailed information, please see the twelfth chapter of the fifth fascicle of Endless Bliss. – 115 –

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