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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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Derivation); Ma’ânî (Meanings, Semantics); Bayân (Explanation,<br />

Phraseology); Badi’ (Figures <strong>of</strong> Speech); Qirâ’at (Reading or<br />

Reciting the Qur’ân al-kerîm); Usûl-i-dîn (Religious<br />

Methodology); Fiqh (Knowledge pertaining to acts <strong>of</strong> worship<br />

and deeds); Asbâb-i-nuzûl (Events and causes which occasioned<br />

the revelation <strong>of</strong> âyat-i-kerîmas); Nâsikh and Mansûkh (âyat-ikerîmas<br />

which invalidated others and those which they<br />

invalidated); Usûl-i-fiqh (Methodology employed in the science<br />

<strong>of</strong> Fiqh); Hadîth; and ’Ilm-i-qalb (Science dealing with the<br />

spiritual heart). It is not permissible for a person who is not<br />

learned in these sciences to attempt a tafsîr <strong>of</strong> the Qur’ân alkerîm.<br />

The knowledge <strong>of</strong> spiritual heart (Qalb)” or “Mawhiba” is<br />

a kind <strong>of</strong> knowledge which Allâhu ta’âlâ sends without an<br />

intermediary to pious scholars who follow <strong>Islam</strong> minutely.<br />

Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ states in a hadîth-isherîf:<br />

“If a person practises what he knows, Allâhu ta’âlâ will<br />

teach him what he does not know.” Tafsîr is not a practice<br />

permissible for a person who is not learned in the aforesaid fifteen<br />

sciences. An attempt to explain âyat-i-kerîmas without a<br />

preliminary education in these sciences would yield some<br />

personal views under the cloak <strong>of</strong> tafsîr, which in turn is an act<br />

incurring fire <strong>of</strong> Hell. Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’<br />

states in a hadîth-i-sherîf: “If a person spends forty days (running)<br />

in a state obedient to <strong>Islam</strong>’s principles with ikhlâs, Allâhu ta’âlâ<br />

will fill his heart with hikmat, and he will say (this hidden<br />

knowledge called) hikmat.” To interpret mutashâbih<br />

(metaphorical) âyat-i-kerîmas is equivalent to presenting one’s<br />

personal views in the name <strong>of</strong> tafsîr. It is this kind <strong>of</strong> tafsîr which<br />

holders <strong>of</strong> bid’at claim to have been accomplishing.<br />

The Qur’ân al-kerîm contains three kinds <strong>of</strong> knowledge. The<br />

first kind is the knowledge which Allâhu ta’âlâ did not impart to<br />

any <strong>of</strong> His slaves. The true essence <strong>of</strong> His Dhât (Person) and His<br />

Attributes, and knowledge <strong>of</strong> (what we term) ghayb exemplify<br />

this category. The second kind is the secret knowledge He<br />

revealed to His prophets. Prophets ‘alaihim-us-salawât-u-wa-ttaslîmât’<br />

may reveal this knowledge to those whom Allâhu ta’âlâ<br />

chooses. He taught the third type <strong>of</strong> knowledge to His prophets<br />

‘alaihim-us-salawât-u-wa-t-taslîmât’ and ordered them to teach<br />

this knowledge to all their Ummat. The third type is divided into<br />

two sections. The first one is learned only by hearing. Knowledge<br />

about Doomsday (Qiyâmat) is <strong>of</strong> this kind. The second one is<br />

learned by observing, examining, reading and understanding its<br />

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