2 months ago

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.

termed idiocy

termed idiocy (balâdat). A person suffering from this inadequacy cannot differentiate between vice and virtue. When the practical power of nutq (wisdom) exists in an average intensity, this state is called justice (’adâlat). There cannot be paucity or plentitude in justice. The second power of the sources of morals is wrath (ghadab). It is the bestial aspect of the soul. Things which it dislikes and loathes stir its blood. When this force is subdued to a reasonable intensity by the human aspect of the soul, it develops into bravery (shajâ’at), which prompts man to practical and useful enterprises. Examples of this are Muslims’ fighting against disbelievers whose numbers are more than double theirs and their saving the oppressed from their oppressors. An excess in this force is tahawwur, which causes aggressiveness. A person with this temperament becomes angry fast. If this power exists in less than average proportions, it is called cowardice (jubn). A person having this character will not be able to attempt to do the necessary actions. The third power of the human soul is appetite (shahwat). It is the bestial soul’s desiring the things that it likes. The human aspect of the soul mollifies this desire into what we call chastity (iffat), or honor. A person who has chastity gratifies the needs of his nature in a manner prescibed by Islam and compatible with humanity. Excess in this is called greed or debauchery (sharah). A person having this character tries to obtain all his desires and wishes without regard to laws or others’ rights. When appetite is less than average proportions in one’s nature, it causes a lazy character (humûd). A person with this character will not even try to get things that are necessary for himself either because of his extreme sense of shame, fear or pride, or because of his (psychological) illness. The aforesaid four temperate forces, i.e. hikmat (reason), ’adâlat (justice), iffat (chastity), and shajâ’at (bravery), are the essence of all virtues. When a person adapts himself to hikmat, which is one of the three forces of the soul, he overcomes the other two forces of the bestial soul, i.e., ghadab and shahwat, and attains happiness by developing these two excesses into iffat (chastity) and shajâ’at (bravery). If the theoretical force of wisdom fails to abide by hikmat, which is its temperate degree, and overflows unto either one of the vicious extremities, vices will appear. All six extremities are always evil. In fact, even the four – 14 –

temperate forces are evil when they are employed for evil purposes. Examples of employing hikmat for evil purposes are: to go into a religious career for the purpose of an easy competence or a high position, and to perform (the daily prayers termed) namâz or (the struggle for the promulgation and propagation of Islam, which should be done only to please Allâhu ta’âlâ and which is termed) jihâd for ostentation. On the other hand, abstention from a certain kind of pleasure in order to gratify one’s desire to enjoy another kind of pleasure would be a good example of misusing iffat. Each of the four main virtues is recognized by their attributes. For example, wisdom has seven attributes. Bravery and chastity have eleven attributes each. REMEDY FOR THE VICES: A medicine that would be a common cure for all the vices is the recognition of the illness and things that are harmful to it, its cause, its opposite case, as well as effects of the medicine. The next step would be the diagnosis of the illness, which is done either by self-research or under the supervision of a guide, i.e. an ’âlim (a deeply learned Islamic scholar). A Believer is another Believer’s mirror. Self-diagnosis of one’s faults is a difficult task. A recommendable way of knowing your own faults, therefore, would be to consult with a dependable friend. A faithful friend is one who will protect you against dangers and fearful situations. Such a friend is hard to come by. It is to this effect that Imâm Shâfi’î ‘rahmatullâhi ’aleyh’ stated: A staunch friend and true medicine, Are hard to find, waste not your time. And Hadrat ’Umar ‘radiy-Allâhu ’anh’ stated: My friend’s warned me about my fault, This is the true essence of brotherhood. Since your adversaries will always be seeking ways for criticizing you, they will fling your shortcomings to your teeth once they find them. Such inimical comments therefore can be exploited as efficient references to learn about your faults. Good friends, by contrast, will mostly be inclined to overlook your faults. One day, someone begged Hadrat Ibrâhîm Ad-ham, (a great Islamic scholar and a Walî,) to tell him about his faults and shortcomings. “I have made a friend of you. So, all your manners and ways appear nice to me. Ask someone else about your – 15 –

  • Page 1 and 2: Hakikat Kitabevi Publications No: 1
  • Page 3 and 4: ETHICS OF ISLAM PREFACE Let’s sta
  • Page 5 and 6: Kâshifî of Hirat. We translated t
  • Page 7 and 8: organs, to give orders to the organ
  • Page 9 and 10: ISLAMIC ETHICS FIRST CHAPTER The fi
  • Page 11 and 12: to the sects of Barnabas and Arius
  • Page 13: is evil, all the organs will be evi
  • Page 17 and 18: committing sins. Therefore, they do
  • Page 19 and 20: to Îsâ (Jesus) ‘alaihis-salâm
  • Page 21 and 22: find the right path or the true rel
  • Page 23 and 24: conversion to Islam. He told Dihya
  • Page 25 and 26: (Allâhu ta’âlâ) Who sendeth th
  • Page 27 and 28: maintenance of nikâh require holdi
  • Page 29 and 30: had during the time between his apo
  • Page 31 and 32: factories are based on experiments
  • Page 33 and 34: The third reason why one wants to a
  • Page 35 and 36: much for him. When some of the Sah
  • Page 37 and 38: “furu”) of Imâm a’zam Abû H
  • Page 39 and 40: production. Desires of the nafs are
  • Page 41 and 42: guidelines set by Islam. The first
  • Page 43 and 44: are sunnat, he will be deprived of
  • Page 45 and 46: true four Madhhabs as long as there
  • Page 47 and 48: ing oneself into other people’s f
  • Page 49 and 50: knowledge which is gained for the s
  • Page 51 and 52: ta’âlâ is that one does not com
  • Page 53 and 54: even if it is not much in quantity,
  • Page 55 and 56: any moment and health or youth cann
  • Page 57 and 58: suggestions to human beings is call
  • Page 59 and 60: states, “We will allow into Parad
  • Page 61 and 62: will surely go to Hell regardless o
  • Page 63 and 64: man’s will power but it is His Di
  • Page 65 and 66:

    12- CONCEIT (KIBR) The twelfth mala

  • Page 67 and 68:

    from the Wrath of Allâhu ta’âl

  • Page 69 and 70:

    others’ rights will enter Paradis

  • Page 71 and 72:

    sashay around, his skirts sweeping

  • Page 73 and 74:

    as long as they do not intermingle

  • Page 75 and 76:

    oasting will lead them to Hell. In

  • Page 77 and 78:

    introduce this way of happiness and

  • Page 79 and 80:

    sal-lam’. If the heart, soul and

  • Page 81 and 82:

    was Imâm Ahmad bin Hanbal ‘rahim

  • Page 83 and 84:

    perpetrated iniquities which no one

  • Page 85 and 86:

    and thus provided opportunity for t

  • Page 87 and 88:

    as-sunnat scholars” or trusts whi

  • Page 89 and 90:

    school in their childhood; nor afte

  • Page 91 and 92:

    A poem: To be happy all the time, T

  • Page 93 and 94:

    hadîth-i-sherîf incidentally serv

  • Page 95 and 96:

    epresented others by proxy as well

  • Page 97 and 98:

    Rasûlullah ‘sall-Allâhu ’alai

  • Page 99 and 100:

    categories are not recorded by the

  • Page 101 and 102:

    disquietude and a heart palpitating

  • Page 103 and 104:

    not possess. Giving advice (nasîha

  • Page 105 and 106:

    two Muslims meet each other, it is

  • Page 107 and 108:

    the sins he will accumulate will be

  • Page 109 and 110:

    inclusive. It cannot confined into

  • Page 111 and 112:

    Rasûlullah ‘sall-Allâhu ’alai

  • Page 113 and 114:

    âyat of Sûra Nisâ of the Qur’

  • Page 115 and 116:

    neither proper nor permissible for

  • Page 117 and 118:

    ‘alaihis-salâm’ knew that the

  • Page 119 and 120:

    ta’âlâ will love, protect and h

  • Page 121 and 122:

    mature people and those over fifty

  • Page 123 and 124:

    person who tells us something. Amon

  • Page 125 and 126:

    “Sakîna” means, having maturit

  • Page 127 and 128:

    indeed they will not even have any

  • Page 129 and 130:


  • Page 131 and 132:

    partner that He will accept any pra

  • Page 133 and 134:

    to bed, hungry. They intended to fa

  • Page 135 and 136:

    the sight of Allâhu ta’âlâ dec

  • Page 137 and 138:

    27- SYMPATHY FOR FÂSIQS A person w

  • Page 139 and 140:

    head. It is learned from the words,

  • Page 141 and 142:

    prayer called namâz [1] in jamâ

  • Page 143 and 144:

    instigation. If there is no one in

  • Page 145 and 146:

    associate with anyone. If one under

  • Page 147 and 148:

    Ghazâlî ‘rahimahullâhu ta’â

  • Page 149 and 150:

    and their relationships to each oth

  • Page 151 and 152:

    eings causes one to believe Him and

  • Page 153 and 154:

    instead of Abdulqâdir, or “Hasso

  • Page 155 and 156:

    specific meanings, awareness of the

  • Page 157 and 158:

    Derivation); Ma’ânî (Meanings,

  • Page 159 and 160:

    a person who commits venial sins as

  • Page 161 and 162:

    attery, extortion or theft; or perp

  • Page 163 and 164:

    ackbiting. If it is possible to sto

  • Page 165 and 166:

    The thirty-first âyat-i-kerîma of

  • Page 167 and 168:

    not to be deceived by their lies, s

  • Page 169 and 170:

    prayers. We are informed that one w

  • Page 171 and 172:

    instead of prayers that are sunnat

  • Page 173 and 174:

    the Qur’ân al-kerîm in a state

  • Page 175 and 176:

    teasing Allâhu ta’âlâ.” Maki

  • Page 177 and 178:

    medîna, or social manners. As is s

  • Page 179 and 180:

    things will attain the consent and

  • Page 181 and 182:

    According to what suitable nature d

  • Page 183 and 184:

    supplementary information. Every br

  • Page 185 and 186:

    perceived through sense organs and

  • Page 187 and 188:

    in the grave, none of the cells or

  • Page 189 and 190:

    some materials which are similar to

  • Page 191 and 192:

    comprehended are stored in imaginat

  • Page 193 and 194:

    At many places in the Qur’ân, Ha

  • Page 195 and 196:

    or elements are divided into three

  • Page 197 and 198:

    waste. There is no waste of space i

  • Page 199 and 200:

    more of a beast physically. A perso

  • Page 201 and 202:

    Lusts of the nafs have nothing In c

  • Page 203 and 204:

    Belief in Allâhu ta’âlâ and a

  • Page 205 and 206:

    world have likenesses in that world

  • Page 207 and 208:


  • Page 209 and 210:

    combination of chastity, wisdom, an

  • Page 211 and 212:

    concentrated their efforts to subor

  • Page 213 and 214:

    11- Riqqat: Not worrying about the

  • Page 215 and 216:

    meant to do so. A reaction even bet

  • Page 217 and 218:

    obligatory worships which are the f

  • Page 219 and 220:

    for the believer; he also will be a

  • Page 221 and 222:

    Rising Day by way of an assessment

  • Page 223 and 224:

    they abandoned Islam. The fact, how

  • Page 225 and 226:

    2- Vice which looks like chastity:

  • Page 227 and 228:

    knowledge in favour of attacking, a

  • Page 229 and 230:

    men. Justice means harmony and equa

  • Page 231 and 232:

    Confessions of A British Spy, one o

  • Page 233 and 234:

    AN IMPORTANT NOTE: First of all, on

  • Page 235 and 236:

    worship is absolutely incumbent on

  • Page 237 and 238:

    Him. Everyone can follow different

  • Page 239 and 240:

    We should not spread gossip (carry

Ethical Assessment of Stem Cell Research from an Islamic Point of ...
Confessions of a British Spy and British Enmity Against Islam
Belief and Islam
Answer to an Enemy of Islam
Islam and Christianity
Seadet-i Ebediyye - Endless Bliss First Fascicle
The Sunni Path
The Ethics and Pro-Social Values in Judaism, Christianity and Islam ...
Sahaba - The Blessed