8 months ago

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.

starts after the

starts after the three-day limit and continues to grow as days pass by. Growth of the sin continues until the make up. Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ states in a hadîth-i-sherîf: “Go to a person who has offended you and make up! Forgive the person who oppressed you. Be good to a person who treated you badly!” There will be ten rewards (thawâb) for a person who says “Assalâmu ’alaikum” and twenty rewards for one who says “Assalâmu ’alaikum wa rahmatullah” and thirty rewards for one who says “Assalâmu ’alaikum wa rahmatullah wa barakâtuh”. There will also be equal amounts of rewards for those who return the greetings in the same manner, i.e., ten rewards for one who says, “Wa ’alaikum salâm”, twenty rewards for one who replies “Wa ’alaikum salâm wa rahmatullah” and thirty rewards for the one who returns the greetings (salâm) by saying “Wa ’alaikum salâm wa rahmatullah wa barakatuh”. A person who does not make up within the three-day limit will be punished in Hell if he does not receive forgiveness or intercession (shafâ’at). It is permissible, and even mustahab, [1] to perform “hijr” to a sinning person for the purpose of giving him a lesson. It is a methodical isolation imposed for the sake of Allâhu ta’âlâ. Rasûlullah ‘sall- Allâhu ’alaihi wa sal-lam’ states in a hadîth-i-sherîf: “The best and most valuable of all good deeds and worships is ‘hubb-i fillâh’ and ‘bugd-i fillâh’.” “Hubb-i fillâh” means loving for the sake of Allâhu ta’âlâ and “bugd-i fillâh” means dislike and separation for the sake of Allâhu ta’âlâ. Allâhu ta’âlâ asked Mûsâ (Moses) ‘alaihis-salâm’: “What have you done for Me?” When he answered that he had performed “salâts” and fasted and given alms and made remembrance (Dhikr), i.e., mentioned His name often. Allâhu ta’âlâ said to him: “The “salâts” you have performed are a proof (burhân) for you, i.e., they will protect you from doing evil deeds; the fast you have performed is a shield for you, i.e., it will protect you from Hell fire; the alms (zakât) you have given will give you shade during the Judgement day; and the remembrance (Dhikr) you have made will give you light during the day of reckoning at the gathering place. Yâ Mûsâ! What have you done for Me? This time Mûsâ ‘alaihis-salâm’ begged Allâhu ta’âlâ to reveal to him how he could do something for Him. “Yâ Mûsâ,” said Allâhu ta’âlâ. “Have you had love for My friends and have you stayed away from My enemies?” Thereupon Mûsâ [1] A meritorious act, which Islam commends, although it is not obligatory. – 116 –

‘alaihis-salâm’ knew that the best of all good deeds and worships was loving for the sake of Allâhu ta’âlâ (hubb-i fillâh) and keeping away for the sake of Allâhu ta’âlâ (bugd-i fillâh). It is permissible to apply “hijr” for an extended period of time to a person who commits sins. It is very well known among Muslims that the famous Imâm Ahmad ibn-i Hanbal ‘rahimahullâhu ta’âlâ’ stayed away from his paternal uncle and first cousins because they had accepted a present which they knew had come to them via (something which Islam prohibits and which is therefore termed) harâm. Also, Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ applied hijr to three people and their wives, i.e. he kept away from them for a while, because they had failed to join the Holy War of Tabuk. 19– COWARDICE ( J U B N ) “Jubn” means being cowardly. The necessary amount of anger (ghadab) or treating harshly is called bravery (shajâ’at). Anger which is less than the necessary amount is called cowardice (jubn). Cowardice is a vice. Imâm-i Muhammad bin Idris Shâfi’î ‘rahimahullâhu ta’âlâ’ says, “A person who acts cowardly in a situation which demands bravery resembles an ass. A person who is given a punishment by the judge will look like the devil if he does not accept the punishment”. A coward would not be able to show ghayrat for his wife or for his relatives when the situation requires it. He would not be able to protect them and thus will suffer oppression (zulm) and depreciation (zillat). He would not say anything when he saw a prohibited act (harâm) being committed and he would also be greedy toward other people’s money or property. He would not be able to hold a steady job nor would he appreciate the importance of a duty that is assigned to him. Allâhu ta’âlâ in sûra “Tawba” of the Qur’ân al-kerîm praises bravery (shajâ’at) and in sûra “Nûr” commands us not to pity while punishing adulterers. Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ states in a hadîth-isherîf: “If my darling daughter Fâtima committed theft, I would cut her hand off.” Allâhu ta’âlâ praises the Companions (Sahâba) of His blessed Messenger ‘sall-Allâhu ’alaihi wa sal-lam’ by stating, in Sûra Fat-h: “They are harsh towards unbelievers.” He praises them because they are angry toward disbelievers and treat them harshly in war. The seventy-third âyat-i-kerîma of Sûra Tawba of the Qur’ân al-kerîm purports: “Be harsh towards – 117 –

Ethical Assessment of Stem Cell Research from an Islamic Point of ...
Confessions of a British Spy and British Enmity Against Islam
Belief and Islam
Islam and Christianity
The Sunni Path
Seadet-i Ebediyye - Endless Bliss First Fascicle
The Ethics and Pro-Social Values in Judaism, Christianity and Islam ...