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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.

ules and fair and

ules and fair and dispassionate conduct. 8– Fair judgement (husn al-qazâ): It is to act justly in all affairs and in social transactions; not to rub in the favours you have done to others, and to avoid regrettable behaviour. 9– Tawaddud: It means love and affection. It is to love one’s friends and to behave so as to gain their affection. 10– Complete obedience (taslîm): To accept and obey Islam’s commandments, to avoid committing prohibited actions, and to adapt oneself to ethics of Islam even if it may not feel delightful to do so. 11– Reliance (tawakkul): Not worrying for the calamities which are above the human strength by believing that they were decreed by Allâhu ta’âlâ at pre-eternity and therefore accepting them with a good disposition. 12– Devotion (’ibâdat): To perform the commandments of Allâhu ta’âlâ, Who created all beings from nothing, Who constantly protects all living beings from all sorts of accidents and disasters, and Who grows them by continuously giving them various blessings and benefits, and to abstain from His prohibitions; to endeavour to serve Him as best you can, and to try to emulate people who have attained love of Allâhu ta’âlâ, such as Rasûls (prophets with a new dispensation, which abrogated the religious systems previous to itself), Nabîs (prophets who were sent to humanity for the purpose of restoring the religious system(s) previous to them) ‘alaihim-us-salawât-uwa-t-taslîmât’, Islamic scholars, and Awliyâ ‘rahimahumullâhu ta’âlâ’. [Muslims are of two types: scholars or elites (hawâs) and populous or common people (’awâm). The book Durr-i-yaktâ, in Turkish, provides the following information: Common people are those who do not possess knowledge regarding methodology and rules of Arabic grammar and literature like “Sarf” and “Nahw”. These people cannot understand books of “fatwâ” (religious legal decisions). It is obligatory (fard) for these people to learn by asking about the knowledge of belief and worships (’ibâdât). It is also obligatory (fard) for scholars to teach through lectures, conversations (sohbats), and writings; firstly knowledge pertaining to faith and secondly knowledge pertaining to five – 216 –

obligatory worships which are the foundation of the religion of Islam. It is written in the books Zahîra and Tâtârhâniyya that it is most urgent for every Muslim to learn first about the knowledge of “Ahl as-Sunnat”, i.e., the faith and tenets of belief. For this reason, the great scholar Sayyid Abdulhakîm al-Arwâsî ‘rahmatullâhi ’aleyh’ said, sometime close to his demise: “I have preached for thirty years exclusively the teachings of Ahl as- Sunnat belief and the knowledge of beautiful ethics of Islam in all the mosques of Istanbul. Ahl as-Sunnat scholars acquired these teachings from the Sahâba, who in turn had learned from our blessed Prophet ‘sall-Allâhu ’alaihi wa sal-lam’.” The teachings of belief are called “’aqâid” or “i’tiqâd.” To maintain the tradition, we have devoted all our books to a comprehensive explanation of the belief of Ahl as-Sunnat, flavouring our explanations with Islam’s beautiful teachings on ethics and, for the same matter, emphasizing the astute merit of being in good terms with others and following a utilitarian line of action in matters involving the government. Also as a means to this ultimate end, we have kept expressing our disapproval of religiously ignorant, eclectic and disruptive people like Sayyid Qutb and Mawdûdî, who do not belong to any of the only true four Madhhabs and whose writings provoke against established governments and stir up enmity among brothers. Our Prophet Muhammad ‘sall-Allâhu ’alaihi wa sal-lam’ said, “Religion is under the shadow of the swords”, which means that Muslims will live comfortably under the protection of the laws and rules provided by the government. When the government is strong and powerful, peace and prosperity flourish. Muslims, who live in non-Islamic countries of Europe and America, should not disobey the laws of those countries. For, in those countries, the government provides freedom of religion through laws. Therefore, every Muslim can practice their religion freely. Thus, Muslims who have a comfortable lifestyle and freedom of religion should not incite trouble against the governments that provide them these opportunities, and they should be on the alert lest they get embroiled in an activity of sedition or anarchy. This strategy is what the scholars of Ahl as-Sunnat ‘rahimahumullâhu ta’âlâ’ counsel for us to pursue. The most dignified act of worship is to learn the tenets of Ahl as-Sunnat Belief and adapt one’s credal behaviour to these tenets, rather than frolicking with – 217 –

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