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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.

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.

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indeed they will not even have any faith.” Rasûlullah ‘sall-Allâhu<br />

’alaihi wa sal-lam’ states in a hadîth-i-sherîf: “Anyone who<br />

murders his friend is not one <strong>of</strong> my ‘Ummat’. This is true even if<br />

the person murdered is a disbeliever.”]<br />

23– BREACH OF PROMISE<br />

Another cause <strong>of</strong> anger (ghadab) is a broken promise. We have<br />

already explained that a promise made by only one party is called<br />

“promise” (wa’d) and a promise by both parties is called agreement<br />

“’ahd”. A promise <strong>of</strong> punishment is called “wa’îd”. It is a kindness<br />

not to fulfil this kind <strong>of</strong> promise. It is prohibited (harâm) to<br />

promise by lying. Not keeping this type <strong>of</strong> promise is an additional<br />

sin. Keeping such a promise will cause the sin <strong>of</strong> lying to be<br />

forgiven. An illegal agreement <strong>of</strong> sale (fâsid bay) is also similar to<br />

this. Canceling such a sale agreement and giving up that sale is<br />

necessary (wâjib). When the parties cancel the sale agreement and<br />

ask for repentance their sin will be forgiven. But if they do not<br />

cancel this type <strong>of</strong> illegal sale agreement their sin will be doubled.<br />

It is necessary to fulfil one’s promise.<br />

Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ states in a hadîth-isherîf:<br />

“There are three signs <strong>of</strong> hypocrisy: lying, not keeping<br />

one’s promise and breach <strong>of</strong> trust (amânat).” If one is not able to<br />

keep one’s promise for reasons beyond him, then it will not be a<br />

sign <strong>of</strong> hypocrisy. On the other hand, perfidy as regards an<br />

entrusted piece <strong>of</strong> property or secret, is hypocrisy. In a hadîth-isherîf<br />

which is written in the widely known book <strong>of</strong> hadîth-isherîfs<br />

entitled Sahîh-i-Bukhârî and reported by Amr ibn Âs<br />

‘radiy-Allâhu ta’âlâ ’anh’, Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’<br />

stated: “Four things are symptomatic <strong>of</strong> hypocrisy: abuse <strong>of</strong><br />

trust; lying; not keeping one’s promise; breaking an agreement<br />

without informing the other party (ghadr) and not telling the truth<br />

at a judicial court”. Ibn Hajar Mekkî ‘rahmatullâhi ta’âlâ ’aleyh’<br />

defined hypocrisy (being a munâfiq) as a “lack <strong>of</strong> correspondence<br />

between one’s intentions and outward behaviour.” Being<br />

hypocritical on credal matters is disbelief (kufr). Being<br />

hypocritical in one’s words or deeds is forbidden. Hypocrisy based<br />

on credal matters is much worse than other types <strong>of</strong> disbelief.<br />

Making a promise (wa’d) with the intention <strong>of</strong> fulfilling the<br />

promise in the future is permissible (jâiz) and even rewarding<br />

(thawâb). Fullfilling this kind <strong>of</strong> promise is not “wâjib”, but it is<br />

“mustahab.” It is makrûh tanzîhî not to fulfil it. Rasûlullah ‘sall-<br />

Allâhu ’alaihi wa sal-lam’ states in a hadîth-i-sherîf: “It would not<br />

– 127 –

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