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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.

intention,” belongs to

intention,” belongs to ignorant shaikhs of tarîqat. [These ignorant shaikhs are stating that their hearts are clean and then committing all kinds of prohibited acts (harâms) and iniquities. They say that anything that is done with a good intention is an act of worship and will earn you rewards (thawâb). These flippant sinners should not be liked and followed, for their real purpose is to deceive Muslims and thereby to attract disciples around themselves. It is not “sû-i zan” to say that people of this sort are sinners (fâsiqs).] Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ states in a hadîth-isherîf: “Have good opinion ‘husn al-zan’ toward Allâhu ta’âlâ.” Fifty-third âyat of Sûra of Zumar of the Qur’ân al-kerîm purports: “Oh My slaves with many sins! Do not give up hope of getting mercy of Allah. Allah forgives all sins. He is a Being with infinite forgiveness and endless mercy.” Allâhu ta’âlâ will certainly forgive every kind of disbelief and sin when the repentance is done in accordance with its conditions. If He wills, He will also forgive all kinds of sin other than disbelief without repentance. In a hadîth al-Qudsî, Allâhu ta’âlâ declares: “I will treat My slave the way My slave thinks of Me.” Allâhu ta’âlâ will forgive those who do repentance with the hope that He will forgive. [Allâhu ta’âlâ’s informing His Prophets ‘salawâtullâhi ta’âlâ wa taslîmâtuhu ’alaihim ajma’în’ is called revelation (wahy). There are two types of revelation. The angel Gabriel (Jabrâîl) would receive information from Allâhu ta’âlâ and bring them and read them to the Prophet. This type of revelation is called “wahy al-matlu’.” This type of wahy comes from Allâhu ta’âlâ both in tenor and in vehicle. The Qur’ân al-kerîm is “wahy al-matlu’.” The second type of revelation is called “wahy ghayr al-matlu’ ” (revelation other than “Wahy al-matlu’ ”). This type of revelation was directly revealed by Allâhu ta’âlâ into the heart of a Prophet. The Prophet would then tell the meaning of this revelation to his companions through his own words; these are called “hadîth-iqudsî”. The words of “hadîth-i-qudsî” belong to the Prophet. Hadîth-i-sherîfs are utterances of the Prophet which belong to the Prophet both in tenor and in vehicle. Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ states in the following hadîth-i-sherîfs: “It is an act of worship to have a good opinion (husn-i-zan) about Allâhu ta’âlâ.” and “I swear in the Name of Allâhu ta’âlâ, who is the only One Ilâh without any – 130 –

partner that He will accept any prayer done (with a heart) bearing a good opinion about Him.” and “On the Day of Reckoning ‘Qiyâmat’ Allâhu ta’âlâ will order someone to be thrown into Hell. While being taken toward Hell, the person will turn around and tell Allâhu ta’âlâ, ‘Oh my Lord! While I was on earth, I always had a good opinion about You!’. Allâhu ta’âlâ will say, ‘Do not take him to Hell. I shall treat him the way he thought of Me’.” If it is not known whether a certain Believer is sâlih (pious) or fâsiq (sinful, wicked), we should have a good opinion about him. When the possibility of a person’s being pious or wicked balances out, this state of uncertainty is termed shakk (doubt, scepticism). An imbalance of possibility in either direction is a state of zan (supposition, opinion, surmise), while the less likely possibility is called wahm (delusion, mistrust). 25– LOVE OF PROPERTY The property or wealth obtained through forbidden (harâm) means will not be property of a person. Using such illegally obtained property is forbidden. Collecting permissible (halâl) property which is in excess of one’s necessity is a disliked action (makrûh) in Islam. Not giving its “zakât” will cause punishment in the next world (âkhirat). Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ states in a hadîth-i-sherîf: “Curses be on those who enslave themselves to gold and silver!” A slave always tries to gain the favor of his master. Running after worldly possessions is worse than trying to satisfy the appetites or desires of the nafs. If running after possessions and money causes one to forget about the commandments of Allâhu ta’âlâ, then it is called “love for the world.” The devil will take possession of a heart wherein the dhikr (remembering and mentioning the Name of Allâhu ta’âlâ) does not take place. The most sneaky trick the devil plays on a person is to encourage him to perform pious deeds so that he will regard himself as a pious and good person. A person who has fallen for such complacency has become a slave to himself. A hadîth-i-sherîf reads as follows: “In the past, all followers ‘’ummats’ of prophets were tested with various instigations ‘fitnas’. Hoarding property and money is the kind of fitna with which my Ummat (Muslims) will be tempted.” They will be pursuing the riches of the world in such assiduity as to forget about the Hereafter. – 131 –

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