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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.


31– OBSTINACY (INÂD) and ARROGANCE (MUKABARA) Obstinacy (inâd) and “mukâbara” is one’s rejection of the truth when one hears it. Abû Jahl and Abû Tâlib were obstinate not to accept the prophethood of Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’. They denied it. Obstinacy (inâd) is caused by hypocrisy, hatred (hiqd), jealousy, or tama’ Rasûlullah ‘sall- Allâhu ’alaihi wa sal-lam’ said, “The person whom Allâhu ta’âlâ loathes most is the one who is too obstinate to admit the truth.” It is stated in another hadîth-i-sherîf “A Believer (Mu’min) will be dignified and soft.” A dignified person will show the easy way in worldly affairs. He will be like a hard rock regarding affairs pertaining to religion. A mountain may wear out with time but a Believer’s faith will never wear out. 32– HYPOCRISY (NIFAQ) Hypocrisy (nifâq) is a person’s inwardly being different from what he pretends to be. When a person who has disbelief in his heart says he is a Believer with his speech, his action is religious hypocrisy. If a person who has the animosity in his heart pretends friendship with his behavior, this would be a worldly hypocrisy. The worst kind of disbelief is religious hypocrisy. The leader of the hypocrites of the city of Madina was Abdullah bin Salûl. When they saw the victory of Muslims at the Badr war, they professed themselves as Muslims. But they did not believe through their hearts. Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ uttered the following malediction: “Those who are friendly in words and inimical in behaviour towards Muslims: May they be accursed in the view of Allâhu ta’âlâ and angels!” Another hadîth-i-sherîf reads: “A hypocrite has three signs: he lies, he does not keep his promise, and he violates the trust shown to him.” A person of this type is a hypocrite even if he says he is a Muslim and even if he performs “salât” prayer. 33– NOT THINKING PROFOUNDLY, NOT PONDERING A person should think about his sins and repent for them and think about his worships and thank for them. He should also ponder about extremely beautiful and delicate arts and systems – 148 –

and their relationships to each other on his own body as well as on other creatures in order to appreciate the greatness of Allâhu ta’âlâ. The totality of all creatures and other beings are called world (’âlam). [“’Âlam” consists of three parts, ’âlam-i-ajsâd, i.e. the world of bodies, the physical world or corporeal world; ’âlam-i-arwâh, i.e. the world of souls, the spiritual world; and ’âlam-i-mithâl, i.e. the world between the spiritual and the physical worlds. “’Âlam-imithâl” is not a world of existence. It is a world of appearance. Every existence in the other two worlds has an appearance in ’âlam-i-mithâl. [1] ’Âlam-i-arwâh (the world of souls) consists of beings beyond the ’Arsh, (i.e. the ninth heaven). They are not material beings. Their world is also called ’âlam-i-amr. ’Âlam-iajsâd is the world of material beings. It is also called ’âlam-i-khalq. It consists of two parts. Mankind is called ’âlam-i-saghîr. Everything other than mankind is called ’âlam-i-kebîr. Everything which exists in the ’âlam-i-kebîr has a representation or likeness in mankind (’âlam-i-saghîr). Man’s spiritual heart is a gateway to the world of souls. This gateway is blocked off, ruined in the hearts of disbelievers. For this reason, disbelievers are not aware of the world of souls. The only possibility, the only prescription in order for the spiritual heart to obtain life, in order for it to open its door to the world of souls is through believing and becoming a Muslim. A Believer should strive hard to enter the world of souls through this gateway of the spiritual heart and thereafter make progress towards eternity. The comprehensive knowledge of Sufism (Tasawwuf), which is one of the main eight branches of Islam’s teachings, disciplines in this kind of endeavour. The specialists of this branch of knowledge are called friends (Walî) of Allah and enlightener (Murshid). The most famous among all “Murshids” is Imâm ar-Rabbânî Ahmad Fârûqî ‘rahimahullâhu ta’âlâ’. He passed away in India in 1034 Hijrî, 1624 A.D. It is not possible for a sensible person who studies in medical and scientific universities to observe the delicate art and balance in the creatures and sees and understands their delicate relationships to each other, not to believe the greatness, knowledge, and power of Allâhu ta’âlâ. A person who does not [1] Please see the sixth chapter of the third fascicle of Endless Bliss for detailed information on these three worlds, and also the thirty-sixth chapter of the first fascicle for ’âlam-i-mithâl. – 149 –

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