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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comprehended are stored in imagination. When one looks at an<br />
object, that object causes sensation in the common sense part <strong>of</strong><br />
the brain. When the object is removed from the eye sight, the<br />
sensation also leaves the common sense but its image is<br />
transported to imagination, where it maintains its impression for<br />
a long time. If imagination did not exist, people would forget one<br />
another and no one would recognize anyone.<br />
3– Intuitive perception (wâhima): It senses meanings which<br />
cannot be perceived with sense organs and which can be deduced<br />
from facts experienced by way <strong>of</strong> perception. For instance,<br />
concepts such as enmity and integrity are beyond the perception<br />
<strong>of</strong> any sense organ. Yet you feel a person’s friendliness or enmity.<br />
The inner power which helps you to feel this friendliness or<br />
enmity is termed wâhima. Were it not for this power <strong>of</strong> intuition,<br />
the sheep would not avoid the wolf because it would not feel its<br />
voracity. Nor would it try to protect its young.<br />
4– Memory (hâfiza): It stores what is understood through<br />
perception.<br />
5– (Mutasarrifa): It is a faculty <strong>of</strong> mind which compares the<br />
received sensations and perceptions and generates new mixtures.<br />
For example, it can conceive <strong>of</strong> an emerald mountain. Poets enjoy<br />
a copious share from this faculty.<br />
There are two types also <strong>of</strong> the power <strong>of</strong> movement, which is<br />
the second power <strong>of</strong> the animal soul: The first one is appetite or<br />
carnal power (shahawî). With this carnal power humans and<br />
beasts crave for their natural needs and whatsoever else appeals<br />
to their nature. This power is also called behimî (bestial) force.<br />
The second type is called ghadabî (<strong>of</strong> wrath, pertaining to wrath)<br />
force. Through this power, they defend themselves against things<br />
that present danger to them. These two types <strong>of</strong> power are also<br />
called “beastly powers.”<br />
The forces which activate movements need the forces <strong>of</strong><br />
comprehension. Things should be sensed first through sense<br />
organs so that they can be judged to be good or evil and then<br />
accepted or rejected depending on the judgement. All this process<br />
<strong>of</strong> sensing and acting accordingly is performed by the central<br />
nervous system. The human heart and soul exist only in human<br />
beings. This soul also has two powers. It is these two powers<br />
whereby the human being differs from beasts. The first one <strong>of</strong><br />
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