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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.

to be shown in order to

to be shown in order to forgive the offender. Hypocrites want others’ faults to be exposed. Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ states in the following hadîth-i-sherîfs: “You should be chaste. Do not commit ugly things. Also, make your wives chaste.” And “If you yourselves are chaste, your wives will also be chaste. If you are kind to your parents, your children will also be kind to you. A person who does not accept an excuse of another Muslim will not drink water from the Kawthar lake in the Hereafter ‘Âkhirat’.” This hadîth-i-sherîf concerns the Muslim who does not know that his Muslim brother committed an evil action and also he doesn’t know that his excuse is a lie. For rejecting his excuse would mean sû-i-zan about another Muslim.” Accepting his excuse although you know that he is lying means to forgive him. Forgiving in such cases is not obligatory (wâjib); yet it is a meritorious act (mustahab), (which yields much thawâb). 37– ERRONEOUS EXPLANATION OF THE QUR’AN AL-KERÎM “Tafsîr” means stating and discovering. It is a process of informing and explaining. “Ta’wîl” means ‘recision’ or ‘recourse’. “Tafsîr” means to give a meaning. “Ta’wîl” means ‘to make a choice from several possible meanings.” It is not permissible to state your personal views in the name of tafsîr. Riwâyat (reporting, transmission, narration) is the foundation whereon tafsîr is based, whereas the dominant factor in ta’wîl is dirâyat (personal comprehension, intellectual subtlety). Rasûlullah ‘sall- Allâhu ’alaihi wa sal-lam’ states in a hadîth-i-sherîf: “A person who explains the Qur’ân al-kerîm with his personal views, is virtually in error even if his explanation happens to be correct.” It would be quite wrong to relegate the Word of Allâhu ta’âlâ down into a parochial meaning which is propounded in total absence of certain high-level qualifications such as full knowledge of the reports coming from Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ and his Sahâba ‘radiy-Allâhu ’anhum’ and the various tafsîrs rendered by scholars, mastery over the usûl (methodology) of the science of Tafsîr and over the Qoureishî dialect, connoiseurship in literary stylistics such as verbal and metaphorical phraseology, scientistic ability to demarcate between mujmal (~ concise) and mufassal (~ detailed, comprehensive) narrations as well as between general and – 154 –

specific meanings, awareness of the causes and occasions for the revelation of each and every âyat-i-kerîma, and a deep-rooted research concerning the nâsikh (abrogating) âyat-i-kerîmas as well as the mansûkh (abrogated) ones. “Tafsîr” means ability to understand from the Word of Allâhu ta’âlâ what Allâhu ta’âlâ means with that Word. Even if one’s interpretation according to one’s own opinion is correct, since it is not derived by following the proper methodology, it is a mistake. If one’s interpretation according to one’s own opinion is not correct, in this case it causes disbelief. By the same token, it is sinful to quote hadîth-isherîfs without definitely knowing whether they are sahîh [1] or false, even if you have incidentally quoted sahîh ones. It is not permissible for a person in this capacity to read hadîth-i-sherîfs. Quoting hadîth-i-sherîfs from books of hadîth-i-sherîfs requires having received a (diploma called) ijâzat from a scholar of Hadîth. Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ states in a hadîth-i-sherîf: “A person who invents a phrase and says that it is hadîth, will be punished in Hell.” It is permissible for those who do not have diplomas from Tafsîr scholars to talk or write about âyats of the Qur’ân al-kerîm by looking at books of Tafsîr written by scholars of Tafsîr. People who fulfil the above-cited qualifications for explaining the Qur’ân al-kerîm can do so or report hadîth-i-sherîfs without a written diploma. It is not permissible to charge for the diploma (ijâzat) given. It is wâjib to give an ijâzat to a person entitled to it. It is harâm to give an ijâzat to a person who does not fulfil the qualifications. It is stated in hadîth-i-sherîfs: “If people without the required qualifications attempt to explain the Qur’ân al-kerîm, they will be subjected to torment in Hell.” “Those who say something as hadîth without knowing it, will be punished in Hell,” and “Those who express their personal views in the name of explaining the Qur’ân al-kerîm, will be punished in Hell.” As a matter of fact, some groups of bid’at adduce hadîth-i-sherîfs and âyat-i-kerîmas to support their heresies. [Shi’îs (Shiites), Wahhâbîs, miscreants who call themselves Tablîgh-i-jamâ’at, and followers of Mawdûdî and Sayyid Qutb are a few of these groups. Yûsuf an-Nabhânî ‘rahimahullâhu ta’âlâ’ explains these misleading tafsîrs at length in his book Shawâhid-ul-haqq. So are those people who attempt to contort the meanings of âyat-i-kerîmas at will under the [1] Please see the fifth and sixth chapters of Endless Bliss for Books of Tafsîr and kinds of hadîth-i-sherîf. – 155 –

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