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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.

disbeliever or to a

disbeliever or to a non-Muslim citizen of an Islamic state. It is permissible to make such a prayer with the following intentions, e.g., in order for him to become a Muslim or in order for him to pay his taxes so that Muslims will become more powerful. A person who greets a disbeliever, (by saying ‘salâmun ’alaikum’ and) with reverence, becomes a disbeliever. Saying any word which would come to mean a reverence to a disbeliever causes disbelief. For example, saying “My master” to a disbeliever causes disbelief. Angels in grave to question thee, Will ask, “Hast thou prayed properly? You think once dead you attain safety? Nota bene, torment awaits thee!” 35– GIVING IMPROPER NAMES TO MUSLIMS Giving improper names to a Muslim or calling a Muslim an improper name given by others is not permissible. Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ states in a hadîth-i-sherîf: “A person who has an improper name should change it to a good name.” For example, the name ‘Âsiya’ ought to be replaced with ‘Jamîla’. It is permissible to give nice names to Muslims. Children should not be given eulogistic names such as Rashîd and Amîn. Names like Muhyiddîn or Nûruddîn would be fictitious and neulogistic (bid’at). It is an act of makrûh to call sinners, ignoramuses and apostates with names of this sort, which are eulogistic and laudatory. Nor can they be used in their figurative subsenses. Some (Islamic scholars) expressed their deductions as to the vindicability of giving such names to your children for being blessed with the auspicious connotations inherent in their meanings. It is permissible and useful to use these names for those scholars who are renowned for their piety. [Famous scholar Ibn al-Âbidîn ‘rahimahullâhu ta’âlâ’ states in the fifth fascicle of his book Radd-ul-Muhtâr that the best and most proper names for Muslim children are Abdullah, then Abdurrahman, then Muhammad, then Ahmad and then Ibrâhîm in the order of priority. It is also permissible to give names of Allâhu ta’âlâ such as Alî, Rashîd, ’Azîz. However, names of this level will have be uttered with due reverence. A person who knowingly shows disrespect while mentioning these names becomes a disbeliever. For example, saying “Abdulkoydur” – 152 –

instead of Abdulqâdir, or “Hasso” instead of Hasan, or “Ibo” instead of Ibrâhîm would be degrading these names. Even though saying these words would not cause disbelief when one does not intend to degrade them, it is better to avoid using such words which would verge on disbelief. If a child dies immediately after birth, it should not be buried without giving a name. Even though the name ’Abdunnabî is permissible, it is better not to use it. Hadrat Sayyid Abdulhakîm Arwâsî ‘rahimahullâhu ta’âlâ’ preached for twenty-five years after late afternoon prayer every Tuesday, Thursday, and Friday at the Bayazid mosque in Istanbul until he passed away in the year 1362 hijrî qamarî, [1943 A.D.] During one of his preaches he stated: “A child has three rights on his parents: giving a Muslim name at birth; teaching him reading/writing, knowledge (’ilm), and crafts upon reaching the age of discretion; and marrying him when he reaches the age of puberty.” Some degenerate people in Europe and America are raised in an irreligious and non-ethical manner and are given fake diplomas and scholarly titles and then sent to Islamic countries. These ignorant disbelivers are appointed to high schools and universities as teachers or professors. They trap Muslim children with their position and make them irreligious and nonmadhhabite. These children influenced by them easily become murderers and traitors. Those parents who send their sons and daughters to these schools are throwing their children to the Hell with their own hands.] 36– REJECTION OF AN EXCUSE Rejecting an excuse shown by a Muslim is makrûh [1] . It is stated in a hadîth-i-sherîf: “It is a sin not to accept an excuse shown by your Muslim Brother.” Accepting excuses and overlooking faults are Attributes of Allâhu ta’âlâ. Allâhu ta’âlâ will be wrathful towards a person who does not adapt himself to these Attributes, and He will torment him. There are three ways of showing excuses. The first way is to rue, saying, “Why did I do so,” or to explain yourself, saying, “I did so for this (or that) reason.” The second way is to apologize, saying, “I wish I hadn’t done so,” or “Yes, I did so, but I shall not do so again.” The third way is to deny what you have done. Saying “I did it but I will not do it again,” would be tawba. A Believer will wait for an excuse [1] Behaviour disliked by the Prophet ‘sall-Allâhu ’alaihi wa sal-lam’. – 153 –

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