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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.

pronenesses such as

pronenesses such as elation when praised and dejection when criticized. The person in possession of this gift holds rich and poor equal and does not discriminate between joy and sorrow. His work and effort are unshaken by a change in the environment or in difficult or fearful circumstances. 2– Bravery (najdat): Patience and endurance in frightening situations and difficult circumstances and not complaining and not acting inappropriately in those situations. 3– Having zeal and endeavor (having himmat): Person gifted with this virtue does not care about worldly ranks, positions, promotions or demotions. 4– Perseverence (thabât): Putting up with difficulties on the way toward one’s goal; resisting destructive forces or agencies on the way to success. 5– Mildness (hilm): Calmness of the soul; being gentle and mild and avoiding anger. 6– Calmness (sukûn): Having the necessary strength, perseverance and resistance during a war while defending the country, the religion, and the nation against the enemy, and not becoming a laughing stock of the enemy. 7– Being ingenious (shahâmat): Strong desire to do good deeds and attain high ranks; also strong desire to be remembered in good terms and persistent devotion to doing good deeds in order to earn thawâbs (rewards in the Hereafter). 8– Enduring troubles (tahammul): Undaunted steadiness in developing good habits and performing good deeds. 9– Humility (tawâdu’): Maintaining a non boastful attitude towards those who are inferior in worldly terms. For, whatsoever a person has attained in the name of goodness is merely a kindness of Allâhu ta’âlâ. He is a mere nothing. Those who have attained worldly ranks and richness should show humbleness and thereby earn rewards (thawâbs). To display humbleness in order to obtain worldly gains or to avoid worldly difficulty is called fawning (tabasbus). An example of this is a beggar’s expression of humility, which is a sin. 10– Sense of honor (hamiyyat): Not being slack in protecting and defending one’s nation, religion and honor; employing all one’s ability, strength and effort in this duty. – 212 –

11– Riqqat: Not worrying about the problems that are caused by human beings. One’s behavior and attitude should not change because of the problems caused by other people. One should not stop doing good deeds because of the troubles and harms one is suffering from others. CHASTITY (IFFAT) BEGETS TWELVE VIRTUES 1– Shame (hayâ): Feeling of shame when one commits evil deeds. 2– Meekness (rifq): Literal meaning of this word is pitying and helping others, but its special meaning in the knowledge of ethics is obedience to the rules of Islam. 3– Guidance to the right path (hidâyat): Striving to be a goodnatured Muslim. 4– Being peaceful (musâlamat): At times of altercation and turmoil, a Muslim with this virtue wants to be agreeable and does not want to argue or be harsh. 5– Tranquility: Having control over the nafs; controlling the desires of the nafs when it overflows with appetite. 6– Fortitude (sabr): To avoid prohibited actions (harâms) and base desires of the nafs, which will protect from conduct causing disgrace. There are two types of patience. The first is having patience against committing sins. The devil, evil company, and the human nafs encourage a human being to commit sins. It is a very blessed act, which yields a lot of thawâb, to resist their temptations patiently. The patience which is dealt with in this context is of this kind. The second kind of patience is to remain calm and not to yell when a disaster strikes. Most people understand this type of patience when patience is mentioned. This type of patience also causes plenty of thawâb. It is obligatory (fard) to exercise both types of patience. 7– Contentment (qanâ’at): To be content with the minimum with respect to the necessities of life (nafaka) such as eating, drinking, dress and shelter and not asking for more. We do not mean not accepting a given property. That is called (taqtîr) and it is a vice. Neither wisdom nor Islam likes it. Contentment is a good virtue or habit. [The things that are necessary for survival, e.g., to avoid death or to protect one’s organs from being perished, are called “darûrat”. Alternately, the things that are in excess of survival but still necessary for sustenance and protecting the body – 213 –

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