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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.

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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and their relationships to each other on his own body as well as on<br />

other creatures in order to appreciate the greatness <strong>of</strong> Allâhu<br />

ta’âlâ. The totality <strong>of</strong> all creatures and other beings are called<br />

world (’âlam).<br />

[“’Âlam” consists <strong>of</strong> three parts, ’âlam-i-ajsâd, i.e. the world <strong>of</strong><br />

bodies, the physical world or corporeal world; ’âlam-i-arwâh, i.e.<br />

the world <strong>of</strong> souls, the spiritual world; and ’âlam-i-mithâl, i.e. the<br />

world between the spiritual and the physical worlds. “’Âlam-imithâl”<br />

is not a world <strong>of</strong> existence. It is a world <strong>of</strong> appearance.<br />

Every existence in the other two worlds has an appearance in<br />

’âlam-i-mithâl. [1]<br />

’Âlam-i-arwâh (the world <strong>of</strong> souls) consists <strong>of</strong><br />

beings beyond the ’Arsh, (i.e. the ninth heaven). They are not<br />

material beings. Their world is also called ’âlam-i-amr. ’Âlam-iajsâd<br />

is the world <strong>of</strong> material beings. It is also called ’âlam-i-khalq.<br />

It consists <strong>of</strong> two parts. Mankind is called ’âlam-i-saghîr.<br />

Everything other than mankind is called ’âlam-i-kebîr.<br />

Everything which exists in the ’âlam-i-kebîr has a representation<br />

or likeness in mankind (’âlam-i-saghîr). Man’s spiritual heart is a<br />

gateway to the world <strong>of</strong> souls. This gateway is blocked <strong>of</strong>f, ruined<br />

in the hearts <strong>of</strong> disbelievers. For this reason, disbelievers are not<br />

aware <strong>of</strong> the world <strong>of</strong> souls. The only possibility, the only<br />

prescription in order for the spiritual heart to obtain life, in order<br />

for it to open its door to the world <strong>of</strong> souls is through believing<br />

and becoming a Muslim. A Believer should strive hard to enter<br />

the world <strong>of</strong> souls through this gateway <strong>of</strong> the spiritual heart and<br />

thereafter make progress towards eternity. The comprehensive<br />

knowledge <strong>of</strong> Sufism (Tasawwuf), which is one <strong>of</strong> the main eight<br />

branches <strong>of</strong> <strong>Islam</strong>’s teachings, disciplines in this kind <strong>of</strong><br />

endeavour. The specialists <strong>of</strong> this branch <strong>of</strong> knowledge are called<br />

friends (Walî) <strong>of</strong> Allah and enlightener (Murshid). The most<br />

famous among all “Murshids” is Imâm ar-Rabbânî Ahmad Fârûqî<br />

‘rahimahullâhu ta’âlâ’. He passed away in India in 1034 Hijrî,<br />

1624 A.D.<br />

It is not possible for a sensible person who studies in medical<br />

and scientific universities to observe the delicate art and balance<br />

in the creatures and sees and understands their delicate<br />

relationships to each other, not to believe the greatness,<br />

knowledge, and power <strong>of</strong> Allâhu ta’âlâ. A person who does not<br />

[1] Please see the sixth chapter <strong>of</strong> the third fascicle <strong>of</strong> Endless Bliss for<br />

detailed information on these three worlds, and also the thirty-sixth<br />

chapter <strong>of</strong> the first fascicle for ’âlam-i-mithâl.<br />

– 149 –

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