8 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.

faults,” was the great

faults,” was the great scholar’s reply. Another way of recognizing your shortcomings is to observe others’ faults. When you observe others’ faults, you should try and see if you have the same fault(s), and, if you see that you do, you should try to get rid of them. This way of identifying vices is another method for curing the vices and is the meaning of the following hadîth, “A Believer (Mu’min) is a mirror of another Believer.” In other words, you identify your own faults in others’ faults. When Jesus (Îsâ ‘alaihis-salâm’) was asked who he had learned his virtues from, he answered: “I did not learn them from anyone. I looked at others, observed the things I did not like and I avoided doing the same, copying and imitating the things I liked.” When the famous doctor Lokman was asked who he had learned manners from, he replied, “From people without manners!” Reading about the biographies and episodes of Islamic luminaries, such as the (blessed people called) Salaf as-sâlihîn, the Sahâba, and other Awliyâ ‘rahmatullâhi ’alaihim ajma’în’, is another way of forming good habits. [1] A person who has a vice should search for the reason (cause) of his contracting that vice. He should try to eliminating this cause and then try to get rid of it by doing its opposite. He should try very hard to do the opposite of the vice for getting rid of it. For, getting rid of a vice is very difficult. The nafs loves evil and ugly things. Another useful medicine for getting rid of vices is to establish a method of retribution. For example, when one commits a vice, immediately afterwards, one should do some action one’s nafs does not like. A good way of accomplishing this is to take an oath. Namely, one should take an oath to the effect that if one commits a vice, one will do extra goodness such as giving alms, fasting or performing salâts. Since one’s nafs never likes to do extra prayers, one will stop committing vices. Another useful medicine is reading or hearing from others about those vices which produce harmful results. Many hadîths inform us about the harms of vices. Some of them are: 1– “In the sight of Allâhu ta’âlâ, there is no sin graver than vices.” For, those who commit vices are not aware that they are [1] For terms such as Walî, Awliyâ (pl. of Walî), the Sahâba, Salaf assâlihîn, see our other publications, e.g. Sahâba ‘The Blessed’, available from Hakîkat Kitâbevi, Fâtih, Istanbul, Turkey. – 16 –

committing sins. Therefore, they do not repent for their sins so that their sins accumulate and increase many folds. 2– “The one sin which human beings commit without any hesitation or reservation is being a person with vices.” 3– “There is a repentance for every sort of sin but there is none for vices. Instead of repenting for a certain vice, the offender commits something worse.” 4– “As hot water melts an ice cube, likewise virtues melt mistakes and errors. As vinegar destroys honey, likewise vices destroy rewards (thawâbs) for good deeds.” Justice (’adalat), chastity (iffat), bravery (shajâ’at) and wisdom (hikmat), when they are not used with evil intentions are the sources of all virtues. One should associate with pious (sâlih) and good-natured people in order to be a good-natured person or to protect one’s virtues. A person’s akhlâq will be like his companion’s habits. Akhlâq is contagious like a disease. One should not make friends with ill-humoured people. It is stated as follows in a hadîth-i-sherîf: “A person’s faith will be like his companion’s.” One should shun from useless occupations and games, harmful jokes, and quarrels. One should learn knowledge and do useful deeds. One should not read books that undermine one’s morals or which promotes sex and should not watch television programs or listen to radio programs destructive of moral values or which arouse sexual desires. One should constantly remind oneself of the benefits of virtues and harmful effects of Islam’s prohibitions and the punishment they will incur in Hell. None of the pursuers of wealth and position has attained his wish. However, those who have wanted rank and worldly possessions to do good deeds with them have lived comfortably and happily. Worldly ranks and possessions should not be one’s goals but instead they should be vehicles to do goodness to others. Worldly ranks and possessions are like an ocean and many people are drowned in that ocean. Fear of Allâhu ta’âlâ is the ship which one needs to survive in that ocean. Our Prophet ‘sall-Allâhu ’alaihi wa sal-lam’ once said, “One should live in the world not like a permanent resident but like a traveler, and should never forget that he will die!” Human beings will not live in this world forever. When one is absorbed in worldly pleasures, one’s troubles, worries and distress will increase. The following hadîths should never be forgotten: 1– “A slave of Allâhu ta’âlâ who has not performed many acts – 17 –

  • 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
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  • Page 15: temperate forces are evil when they
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  • 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
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  • Page 55 and 56: any moment and health or youth cann
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  • 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
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    from the Wrath of Allâhu ta’âl

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    others’ rights will enter Paradis

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    sashay around, his skirts sweeping

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    as long as they do not intermingle

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    oasting will lead them to Hell. In

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    introduce this way of happiness and

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    sal-lam’. If the heart, soul and

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    was Imâm Ahmad bin Hanbal ‘rahim

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    perpetrated iniquities which no one

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    and thus provided opportunity for t

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    as-sunnat scholars” or trusts whi

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    school in their childhood; nor afte

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    A poem: To be happy all the time, T

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    hadîth-i-sherîf incidentally serv

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    epresented others by proxy as well

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    Rasûlullah ‘sall-Allâhu ’alai

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    categories are not recorded by the

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    disquietude and a heart palpitating

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    not possess. Giving advice (nasîha

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    two Muslims meet each other, it is

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    the sins he will accumulate will be

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    inclusive. It cannot confined into

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    Rasûlullah ‘sall-Allâhu ’alai

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    âyat of Sûra Nisâ of the Qur’

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    neither proper nor permissible for

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    ‘alaihis-salâm’ knew that the

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    ta’âlâ will love, protect and h

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    mature people and those over fifty

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    person who tells us something. Amon

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    “Sakîna” means, having maturit

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    indeed they will not even have any

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    partner that He will accept any pra

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    to bed, hungry. They intended to fa

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    the sight of Allâhu ta’âlâ dec

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    27- SYMPATHY FOR FÂSIQS A person w

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    head. It is learned from the words,

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    prayer called namâz [1] in jamâ

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    instigation. If there is no one in

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    associate with anyone. If one under

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    Ghazâlî ‘rahimahullâhu ta’â

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    and their relationships to each oth

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    eings causes one to believe Him and

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    instead of Abdulqâdir, or “Hasso

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    specific meanings, awareness of the

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    Derivation); Ma’ânî (Meanings,

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    a person who commits venial sins as

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    attery, extortion or theft; or perp

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    ackbiting. If it is possible to sto

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    The thirty-first âyat-i-kerîma of

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    not to be deceived by their lies, s

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    prayers. We are informed that one w

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    instead of prayers that are sunnat

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    the Qur’ân al-kerîm in a state

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    teasing Allâhu ta’âlâ.” Maki

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    medîna, or social manners. As is s

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    things will attain the consent and

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    According to what suitable nature d

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    supplementary information. Every br

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    perceived through sense organs and

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    in the grave, none of the cells or

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    some materials which are similar to

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    comprehended are stored in imaginat

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    At many places in the Qur’ân, Ha

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    or elements are divided into three

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    waste. There is no waste of space i

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    more of a beast physically. A perso

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    Lusts of the nafs have nothing In c

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    Belief in Allâhu ta’âlâ and a

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    world have likenesses in that world

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    combination of chastity, wisdom, an

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    concentrated their efforts to subor

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    11- Riqqat: Not worrying about the

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    meant to do so. A reaction even bet

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    obligatory worships which are the f

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    for the believer; he also will be a

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    Rising Day by way of an assessment

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    they abandoned Islam. The fact, how

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    2- Vice which looks like chastity:

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    knowledge in favour of attacking, a

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    men. Justice means harmony and equa

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    Confessions of A British Spy, one o

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    AN IMPORTANT NOTE: First of all, on

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    worship is absolutely incumbent on

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    Him. Everyone can follow different

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    We should not spread gossip (carry

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