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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.

actions (harâms) should

actions (harâms) should not be loved. Loving those who spread bid’ats and those who are known for oppressing others is a sin. It is stated in a hadîth-i-sherîf: “While people have the power to stop the ‘fisq’ of a sinner ‘fâsiq’, if no one stops him, Allâhu ta’âlâ will punish all of them in this world and in the next.” ’Umar bin ’Abdul’Azîz ‘rahimahullâhu ta’âlâ’ said, “Allâhu ta’âlâ does not punish others when someone commits forbidden actions ‘harâms’ but when some of them commit forbidden actions openly and others observing them do not stop them, then He will punish all of them.” Allâhu ta’âlâ revealed to prophet Yûsha’ ‘alaihis-salât-u-wa-s-salâm’: “I shall torment forty thousand pious people among your ummat along with sixty thousand sinful (fâsiq) ones!” When Yûsha’ implored, “Yâ Rabbî (O Lord)! Sinners deserve the punishment but what is the reason for punishing the pious?” Allâhu ta’âlâ answered, “They would not join Me in My Wrath (towards sinners). They would rather eat with them.” If doing amr al-ma’rûf to persons who deviated from the right path and to oppressors would cause instigation or harm to your self, to your family and to the Muslims in general, then it should not be done. In such instances, your heart’s aversion to them will suffice. The same applies to sinners, i.e., aversion felt towards those who commit forbidden actions openly (fâsiqs). It is necessary to advise them in a soft-spoken manner with soft and sweet words. If a person performs acts of worship and also commits forbidden actions openly, i.e., commits “fisq,” he will be labeled according to the actions he does more. If these two antonymous acts balance out in a person’s apparent conduct, then he should be treated with the sympathy that he deserves on account of his acts of worship and at the same time get the antagonism which his fisq incurs. It devolves on the state officials to prevent those people who promote fisq. [A person who obeys the Sharî’at and attaches his heart to a murshid for the purpose of pleasing Allâhu ta’âlâ, is a pious person (sâlih). A person who has pleased Allâhu ta’âlâ and attained His love, is called a ‘Walî’. And a Walî who guides others so that they also should attain the love of Allâhu ta’âlâ, is called a Murshid. Islam is based on three essentials: ’ilm (knowledge); ’amal (practice); ikhlâs (doing something only to please Allâhu ta’âlâ). Islamic knowledge consists of two components: religious knowledge and scientific knowledge. Religious knowledge does not come down like a pear falling down from the tree to one’s – 138 –

head. It is learned from the words, actions, behaviors or writings of a real enlightener (murshid). As doomsday (Qiyamat) approaches, the real enlightener will not be found anywhere and ignorant, lying, the sinful religious men of authority will increase in number. They will not strive to earn love of Allâhu ta’âlâ; instead, they will work to earn money, ranks, posts, and fame. They will approach wealthy people and people who occupy ranks and posts. One should read the books of the well-known “Ahl assunna scholars” lest one should fall for such villains and to attain eternal happiness.] 28– ANIMOSITY TOWARD SCHOLARS Mockery of Islamic knowledge or Islamic scholars causes disbelief. Anyone who swears at or speaks ill of an Islamic scholar will become a disbeliever and an apostate. Fisq or bid’at (on the part of a scholar) makes it necessary to take a dislike to him. Yet it is sinful to dislike him for worldly considerations. So is the case with disliking sâlih (pious) Muslims. Rasûlullah ‘sall- Allâhu ’alaihi wa sal-lam’ states in the following hadîth-i-sherîfs: “Three things increase the taste of belief: loving Allâhu ta’âlâ and His Prophet more than everything else; loving a Muslim for the sake of Allâhu ta’âlâ though he may not love you; and disliking enemies of Allâhu ta’âlâ.” And “The most valuable worship is loving for the sake of Allâhu ta’âlâ ‘Hubb-i fillâh’ and disliking for the sake of Allâhu ta’âlâ ‘Bughd-i fillâh’.” It is necessary to love more a Believer who performs more worships than a Believer who performs less worship (’ibâdat). It is necessary not to dislike more the disbelievers who rebel more and who spread sinning (fuhsh) and disbelief. Among the ones which are necessary to dislike for the sake of Allâhu ta’âlâ, the man’s own nafs comes first. To love them means to be in their path and to be imitating their ways. The sign of belief is loving for the sake of Allâhu ta’âlâ (Hubb-i fillâh) and disliking for the sake of Allâhu ta’âlâ (Bughd-i fillâh). Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ states in the following hadîth-i-sherîfs: “Allâhu ta’âlâ has some slaves. They are not prophets. Prophets and martyrs will envy them on the day of Rising ‘Qiyâmat’. They are Believers who live far away from each other but they love each other for the sake of Allâhu ta’âlâ even though they do not know each other,” and “In the Hereafter, everybody will be with the people they loved in the world.” If they do not follow the – 139 –

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