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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.

sudden death, whereas

sudden death, whereas there is no time, absolve are from the compulsion of stating their belief with their tongue. Imitative belief, which one has developed without understanding, is acceptable. It is sinful not to understand, and not to think of, the existence of Allâhu ta’âlâ. To deny any one of the tenets of belief means to deny all of them. However, it is considered as îmân to express belief in them as an ensemble without knowing all the tenets individually. One of the indispensable components of îmân is to avoid things which Islam prescribes as signs of kufr. Some signs of kufr are: to flout any one of Islam’s principles, i.e. commands and prohibitions, and to make fun of the Qur’ân alkerîm or any angel or prophet ‘alaihis-salâm’. To have doubts about things that are necessary to believe would also mean disbelief. There are three types of disbelief: 1)disbelief out of ignorance (jahlî), 2) disbelief out of obstinacy (juhûdî), and 3) disbelief by judgement (hukmî). 1– Disbelief out of ignorance (kufr-i jahlî): This is the disbelief of those who have not heard (about a certain Islamic tenet) and do not think about it. “Jahl” means ignorance. There are two types of ignorance. a) Simple ignorance. People with this ignorance know that they are ignorant. They do not have wrong belief. They are like animals because what differentiates humans from the animals is knowledge and understanding. These people are even lower than animals because every animal is advanced in the special field which it is created for and it senses what is useful for itself and has propensity to it. It also senses what is harmful for itself and keeps away from it. On the other hand, these ignorant people know that they do not know but they do not take any step away from their ignorance and towards knowledge. [Imâm ar-Rabbânî ‘rahimahullâhu ta’âlâ’ says the following in the 259th letter of the first volume of his book Maktûbât: “As I understand it, people who were raised in the mountains and never heard of any religion and were idol worshippers will go neither to Hell nor to Paradise. After rising from death, they will be questioned about their deeds and after paying necessary retribution and punishment for their wrong doings, they will be annihilated along with other animals. They will not stay in any station forever. It is very hard for me to say that Allâhu ta’âlâ will punish those people in Hell fire eternally because they could not – 20 –

find the right path or the true religion with their minds or intellect while we witness daily that most people make mistakes even in their worldly affairs. Moreover, those children of disbelievers who die before reaching puberty will be annihilated likewise. Another group who will go neither to Hell nor to Paradise are those people who lived in the places and times of no Divine Guidance. Such is the case when a long period passes after the life of a prophet and the religion brought by him is forgotten or changed by cruel people so that people can not know about prophets or true religions. Lastly, people who live in disbelievers’ countries and have not heard of Islam will not go to Hell or to Paradise; they will be annihilated.”] It is farz [1] to learn the tenets of belief and, of those Islamic teachings which pertain to farâid (commandments) and harâms (prohibitions), the commonly known and necessary ones. It is harâm (forbidden) not to learn them. In fact, it is kufr to trifle with learning them after having heard about them. The antidote to ignorance is to study and learn. b) The second type of ignorance is compound ignorance (jahl al-murakkab), which means to have a wrong and corrupt belief. The belief of ancient Greek philosophers and the people among the seventy-two heretical groups of Muslims who lose their îmân exemplify this type of ignorance. This type of ignorance is worse than the first type. It is a disease that has no remedy. Jesus (Îsâ ‘alaihis-salâm’) said, “I have cured deaf and dumb people and resuscitated dead bodies. Yet I have not found medicine for compound ignorance.” This group of people don’t consider themselves as ignorant. Instead, they hold themselves and their knowledge superior to others. They are not aware of their illness, so they do not seek remedy. Only those who are given Divine Assistance can come to their senses so to understand their illness and seek remedy for it. 2– Disbelief out of obstinacy (kufr-i-juhûdî): People who are in this group choose disbelief knowingly either because they are fond of worldly ranks or they are haughty or they are afraid that people may despise them when they convert to a new religion. For example, Pharaoh and his companions had this type of [1] Farz (or fard) means (any behaviour or thought or belief which is) obligatory. Islam’s open commandments are called fard (pl. farâid). – 21 –

  • 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
  • Page 11 and 12: to the sects of Barnabas and Arius
  • Page 13 and 14: is evil, all the organs will be evi
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  • Page 17 and 18: committing sins. Therefore, they do
  • Page 19: to Îsâ (Jesus) ‘alaihis-salâm
  • Page 23 and 24: conversion to Islam. He told Dihya
  • Page 25 and 26: (Allâhu ta’âlâ) Who sendeth th
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  • 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
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  • Page 65 and 66: 12- CONCEIT (KIBR) The twelfth mala
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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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    24- TO HAVE A BAD OPINION ABOUT OTH

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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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    KNOWLEDGE OF ETHICS AND TEACHING OF

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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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