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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.

Hereafter. People with

Hereafter. People with loftier spiritual acumen will give priority to the pleasures of the soul. The pleasures of the soul will be incomparably superior to the enjoyments of the body. Among the blessings of Paradise, the pleasure of seeing Allâhu ta’âlâ will be the ultimate and sweetest pleasure for the soul. According to some Islamic scholars, it is possible for some of the elect people, e.g. (those who have attained a spiritual grade which enables them to know Allâhu ta’âlâ in the best manner possible for a human, and who therefore are called,) ’ârifs, to enter the soul’s heaven and taste some of the pleasures of heaven while they are alive on the earth here. There cannot be any heavenly pleasure for the physical body as long as we live in this world. Pleasures in Paradise are different from pleasures of the earth. They are unlike worldly pleasures. Allâhu ta’âlâ created some pleasures on earth which sound like the pleasures of heaven in order for us to get a taste or an idea of heavenly pleasures by way of analogy. So He commanded us to work and strive to obtain those pleasures. Relishing the pleasures in Paradise does not necessarily require having undergone troubles beforehand. The construction of the body in Paradise will not be like the construction of the earthly physical body. The earthly body is created with a construction which is good for a temporary life. It can last approximately one hundred years. The body we will have in Paradise will have a construction which will last forever. The similarity between the two is like the similarity of a man to his reflection in the mirror. The human mind cannot visualize the creatures in the Hereafter. Mind can comprehend only the things which it perceives through the sensory organs and can visualize only things which are similar to them. It would be tragically misleading to pass judgement on the pleasures and flavours of Paradise, which we do not know at all, by comparing them to worldly pleasures, which are what we know in the name of enjoyment. According to some great leaders of Tasawwuf and most Islamic scholars ‘rahimahumullâhu ta’âlâ’, in this world of ours there exists a third world called the world of likeness (’âlam-i-mithâl). Unlike this material world, it is not made of matter. Nor is it elementary like the spiritual world. In other words, it is not quite immaterial, either. It is something between the two. The creatures in that world resemble the creatures of this world in that their constitution is made up of things that can be divided into smaller things. And what makes them dissimilar is that they do not have weight and they do not occupy space. All material things and meanings existing in this – 204 –

world have likenesses in that world. Water’s likeness there is the same as the water here. Knowledge in this world is represented with milk in that world. Good habits and good deeds in this world appear in the guise of water-melons, flowers, and delicious fruits in the world of likeness. Disagreeable nature and evil deeds in this world have the corresponding likeness of darkness, snakes, scorpions and things that give trouble and stress to human beings. The dreams seen by people are from that world. According to great leaders of Tasawwuf ‘rahimahumullâhu ta’âlâ’, that world is also further divided into two different worlds. If these great leaders of tasawwuf penetrate that world through the faculty of imagination, it is called “The world of likeness which depends on imagination.” If entering that world occurs not through imagination or through other internal sense organs, in which case it is realized actually, it is called “the absolute world of likeness” [The subject of ’âlam-imithâl is dealt with in detail in the book Maktûbât, by Imâm Rabbânî ‘quddisa sirruh’, in the fifty-eighth letter of the second volume. A Turkish version of that long letter occupies the thirtyninth chapter of the first part of the Turkish masterpiece of a book Se’âdet-i-ebediyye. (The letter was also translated into English and constitutes the thirty-ninth chapter of the first fascicle of Endless Bliss, one of the publications of Hakîkat Kitâbevi, Istanbul, Turkey.)] Some of the great leaders of Tasawwuf stated that they had penetrated that world by implementing self-disciplinary methods termed riyâzat and mujâhada (which we have defined earlier in the text), and reported their impressions of that world. Religious scholars also confirmed the existence of this third world and communicated some of its secrets. Abdullah ibn Abbâs ‘radiy- Allâhu ’anhumâ’ said, “There exists another world beside this world we know. Everything in this world has a likeness in that world. In fact, there is another Abbas like me in that world.” Great specialists of Tasawwuf ‘rahimahumullâhu ta’âlâ’ say that when a person dies his soul departs from his body. The good deeds which he performed as he was alive and his good nature transform themselves and manifest as lights, flowers, virgins of heaven, villas and pearls. His ignorance, deviation and disagreeable nature transform themselves and manifest as darkness, scorpions and snakes. A believing soul who does good deeds and has a good nature prepares those pleasures he will enjoy in Paradise and takes them there. Disbelievers and sinners prepare the fire and the punishments of Hell and take them there. The soul, while living in this world cannot comprehend the load – 205 –

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