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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.

elief, is an equivalent

elief, is an equivalent of knowledge. Without hubb-i-fillâh and bughd-i-fillâh, acts of worship done will be futile. If amr-i-ma’rûf is neglected without any good reason (’udhr) to do so, invocations will not be accepted, goodnesses and barakat will fade away, and jihâd and other difficult jobs will end in failure. A secretly committed sin will hurt the one who commits that sin. If that sin is committed openly, it will hurt everyone. We should not develop a bad opinion about someone because of somebody else’s ill talk about him. His ill talk about him would be backbiting (ghibat) and listening to him would be forbidden (harâm.) Labelling someone as a sinner (fâsiq) requires two ’âdil [1] witnesses’ stating that they have seen him committing an iniquitous act or your own eyewitnessing the event. When one sees someone committing a forbidden action and does not stop him while having the power to do so, this act of condonation is termed mudâhana (compromising). It is reported in a hadîth-i-sherîf that those who compromise their religion will rise from their graves in the next world as monkeys and pigs. A person who does amr al-ma’rûf will not be liked by his friends. Those who compromise their religion will be liked by their friends. Doing amr al-ma’rûf to oppressive government officials by advising them is the best kind of jihâd. In case of incapacity to dissuade oppressive officials, the heart’s loathing their iniquity will adequately replace this act of jihâd. Amr al-ma’rûf should be performed somehow, by government officials by force, by scholars by way of advice, and by all other Muslims with a loathing heart. Amr al-ma’rûf should be done only for the purpose of pleasing Allâhu ta’âlâ, and then you should be literate in the matter so that you may give literary references for your arguments, with the all-inclusive proviso that you should not arouse a fitna. Amr al-ma’rûf is not incumbent on a person who knows that his advice will be futile or that it will cause a fitna. In fact, it is harâm in some situations. In case of such situations, it is necessary to stay home to avoid a possible fitna. If a fitna arises or the government arouses a fitna by oppression, the country or the city plagued with the fitna should be abandoned. While the possibility exists for migrating to another country, the government’s forcing one to commit a sin would not be an acceptable excuse for one to commit the sin. When immigration is not possible, one should keep away from others and should not [1] ’Âdil means a Sunnî Muslim who avoids grave sins and who does not habitually commit venial sins. – 144 –

associate with anyone. If one understands that doing amr alma’rûf will not have any effect but also will not cause a fitna, doing it won’t be necessary (wâjib) but will be “mustahab.” If one knows that his advice will be effective but it will also cause a fitna, then it will not be necessary (wâjib) to give that advice. If the fitna is something small like being beaten up, then giving advice is “mustahab”. On the other hand, if giving advice will cause a big and dangerous instigation then giving advice would be forbidden. Doing amr al-ma’rûf in a soft manner is necessary (wâjib). Doing so in a harsh manner will cause instigation. Muslims and disbeliever citizens of the Islamic state should not be threatened through guns and should not be oppressed or tortured. [Translation from the book Shir’atul Islam is finished.] 30– COMPRIMISING (MUDÂHANA) AND DISSIMULATION (MUDÂRÂ) Not stopping a person who is committing a forbidden action while one is powerful and strong enough to stop him is compromising the religion. Not interfering with a person who commits forbidden actions is either due to reverence toward him or due to reverence to persons surrounding him or due to one’s weakness of religious ties. It is necessary to stop a person who commits forbidden (harâm) actions or disliked actions (makrûh) when there is no danger of instigation, e.g., there is no possibility of harming one’s religion or worldly interests or harming others. Not stopping him or keeping quiet would be forbidden. Giving in from the religion, (doing “mudâhana”), shows that the person is showing consent toward the violation of the laws of Allâhu ta’âlâ. Mostly, keeping quiet is a virtue. But, when there is a need to distinguish between right and wrong or good and evil, one should not keep quiet. When Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ was asked, “O Messenger of Allah! Ancient people were punished with earthquakes. They were buried under the ground. But there were pious (Sâlih) people among them,” he answered, “Yes, pious people were also destroyed together. For, they kept quiet while others were rebelling against Allâhu ta’âlâ and they did not keep away from those sinners.” The following hadîth-isherîfs communicate, “Some of my Ummat (Muslims) will rise from their graves as monkeys or pigs. They are the people who mix with those who rebel against Allâhu ta’âlâ and who eat and drink with them.” And, “When Allâhu ta’âlâ gives knowledge to – 145 –

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