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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.

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protection against and for clean air. Constructing high buildings for bragging or for ostentation is forbidden (harâm). Imâm ala’zam Abû Hanîfa ‘rahimahullâhu ta’âlâ’ says, “Islamic scholars and dignitaries should wear beautiful attirements and live in stately buildings to protect themselves against ignorant people’s detestations and to inspire grandeur and power into enemy hearts.” 26– PROCRASTINATION IN PERFORMING PIOUS DEEDS (TASWÎF) “Taswîf” is postponement of doing good deeds. It is “musâra’at” to act fast in doing acts of worship and pious deeds. It is stated in a hadîth-i-sherîf: “Perform repentance ‘tawba’ before you die. Act quickly when doing good deeds before an obstruction rises to block performance of those good deeds. Remember Allâhu ta’âlâ much. Act quickly in giving ‘zakât’ and alms. You will receive sustenance ‘rizq’ and help from your Lord by doing these.” And “Know the value of five things before five things arrive: value of life before death; value of health before illness; value of earning âkhirat in the world; value of youth before old age; and value of wealth before poverty.” A person who does not observe the obligatory almsgiving (zakât) and does not spend his wealth in the way of Allâhu ta’âlâ will be very sorry upon losing his wealth. Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ states in a hadîth-i-sherîf: “One who does ‘taswîf’ will perish.” [Imâm ar-Rabbânî ‘rahmatullâhi ’aleyh’ went into the toilet one day and, after a short while, knocked on the door of the toilet to call the servant. The servant ran, thinking that the great scholar must have forgotten the water or the piece of cloth he was to use for tahârat (cleaning himself) in the toilet. Imâm ar-Rabbânî opened the door a little bit and handed his shirt to the servant with the direction: “Deliver this shirt to so and so as a gift.” The servant bewilderingly asked, “Oh my master! Mightn’t you as well give this order after you get out of the toilet? Why do you put yourself into this much trouble?” The “Imâm” replied, “Giving my shirt to that poor person as a gift crossed my mind in the toilet. I was afraid that if I made ‘taswîf’ until I got out of the toilet, the devil would probably give me an evil suggestion ‘waswasa’ so that I would give up doing that pious deed.”] – 136 –

27– SYMPATHY FOR FÂSIQS A person who commits forbidden deeds (harâms) flagrantly is called ‘fâsiq’, and the sin committed thus is called ‘fisq’. The worst “fisq” is to commit oppression (zulm). For, it is perpetrated openly and also involves the rights of individuals. The fifty-seventh and hundred and fortieth âyat-i-kerîmas of Sûra Âl-i-’Imrân of the Qur’ân al-kerîm purport: “... Allâhu ta’âlâ loveth not those who do wrong (zâlimûn).” A hadîth-isherîf reads: “To pray that a tyrant will live long means to wish disobedience to Allâhu ta’âlâ.” When Sufyân-i-Sawrî ‘rahimahullâhu ta’âlâ’ was asked, “A tyrant (zâlim) is about to perish of thirst in the desert. Shall we give him water?” he replied, “No, don’t.” If a tyrant obtained the house he is living in by way of extortion, it is harâm to enter the house. Humble behaviour shown towards a person who is fâsiq, though not zâlim, will cost two-thirds of one’s faith. This fact could be a sufficient benchmark for rating the atrocity of humility towards a person who is zâlim (at the same time). It is harâm to kiss a zâlim’s hand or to bow before him. These acts are jâiz (permissible) when the person concerned is ’âdil (just). Abû ’Ubayda bin Jerrâh kissed Hadrat ’Umar’s hand ‘radiy-Allâhu ’anhumâ’. Visiting and staying in the house of a person who earns most of his money by forbidden means is not permissible. Praising such a person with words or by any other act is forbidden. It would only be permissible to go by him in order to save oneself or someone else from his oppression. While in his presence, one must not lie and praise him. If one thinks that he might accept advice, one may advise him. If a tyrant visits you, then it would be permissible to get up in order to meet him. But it would be better if you do not get up in order to show ugliness of his oppression and value (izzat) of Islam. If the conditions permit, you may advise him. It is always better to stay away from tyrants and oppressors. It is stated in a hadîth-i-sherîf: “Do not say ‘sir’ as you talk with a munâfiq.” It is an act of disbelief to show reverence to a disbeliever or to a zâlim, to greet them with reverence, or to address them with expressions of reverence. Showing respect to a disbeliever or saying phrases like, “My master” or greeting him respectfully causes disbelief. Whoever rebels against Allâhu ta’âlâ is called a fâsiq. Those who cause others to rebel and cause spreading of fisq are called fâjir. The sinner who is known to be committing forbidden – 137 –

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