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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.

path guided by those

path guided by those whom they claim to love, their love will not be true. One should be friends with pious people in whom one has confidence in terms of faith and probity. Jews and Christians say that they love their prophets. But, since they are not following their path and, instead, following the wrong paths concocted by the Jewish religious authorities (hahams) and priests, they will not be together with their prophets in the next world. Even worse, they will go to Hell. The book Could not Answer published by Hakikat Kitabevi explains subjects regarding Jews and Christians in depth. Lofty souls attract people they love up toward spiritual heights. Conversely, lower spirits attract them down to lower levels. A person can understand where his spirit will go after his death by looking to his friends in the world today. A person loves another person either because of his nature or because his reasoning (’aql) requires him to love that person or on account of the kindnesses he received from him or for the sake of Allâhu ta’âlâ. Souls of people who love each other in the world attract each other. Similarly, they will also attract each other in the next world. Enes bin Malik ‘radiy-Allâhu ’anh’ states that no news made Muslims happier than did the news reported in the hadîth-i-sherîf quoted above. Those who love disbelievers will go to Hell with them. One cannot help following the path guided by a person one loves. The strongest sign of one’s loving someone is to love what he loves and dislike those things he does not like. 29– INSTIGATION (FITNA) An example of fitna is to cause distress and trouble to others, e.g. by pursuing a policy which will pave the way for a military takeover. It is stated in a hadîth-i-sherîf: “Fitna is asleep. May Allâhu ta’âlâ’s curse be upon those who awaken it.” Stirring up a rebellion against the laws of the land and against the state is considered as awakening fitna, which in turn is forbidden. It is a sin graver than homicide without extenuations. Islam prohibits also a rebellion against a cruel government exercising draconian and oppressive measures. Should there arise a rebellion against an oppressive government, any activity to support the oppressed insurgents is also forbidden. The harm of a rebellion, and the concomitant sin, is greater than the harm and sin immanent in the cruelty. Another instance of fitna is (for the imâm conducting a – 140 –

prayer called namâz [1] in jamâ’at) to recite sûras longer than the ones advised in the sunnat and thereby to prolong the namâz. If all the participants in the congregation consent to his long recital, then it would not be fitna; it would be permissible. Preachers’ and men of religious posts’ speaking or writing on subjects which are beyond the comprehension of their audiences or readers is considered as fitna. We should speak to others in a level they can understand. No one should order Muslims acts of worship they cannot perform. Instead, they should be advised to perform the worships which they can carry out even if that advice depends on a weak proof of fiqh. We should also be careful not to raise fitna while doing amr al-ma’rûf. We are not ordered to put ourselves into danger in order to do amr alma’rûf. We should neither cause instigation with respect to religion nor ever cause any instigation in worldly affairs by harming others. Amr al-ma’rûf which will cost you worldly losses is permissible; in fact, it is an act of jihâd. However, it should be given up if you are not patient enough to go the distance. At times of fitna, it is advisable to stay home and avoid company. Patience is the sole way out once you get embroiled in any sort of fitna (which you cannot help). Imâm ar-Rabbânî ‘rahimahullâhu ta’âlâ’ says in the 68th letter of the second volume of his Maktûbât: Oh my dear son! As I write time and again, we live in a time when we should make tawba for our sins and implore forgiveness from our Lord, Allah. At such times as this, when all sorts of fitna are on the increase, we should shut ourselves up in our home and avoid all sorts of company. Presently, fitna is like a heavy rain, and the entire land is well-nigh awash with it. Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ states in a hadîth-i-sherîf: “Instigations will spread everywhere before the time of Doomsday. The oppression of the instigations will turn the daylight into the darkness of the night. At that time, a person who leaves his home as a Believer will return to his home in the evening as a disbeliever. The one who returns to his home as a Believer in the evening will get up in the morning as a disbeliever. At that time, sitting is better than standing. The walking person is better than the runner. Break your arrows, cut your bows and strike your sword to the stones at [1] Please see the fourth fascicle of Endless Bliss for detailed information about (the daily prayer termed) namâz. – 141 –

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