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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.

to turn hoary.” To

to turn hoary.” To stand firm in the straight path as commanded in the âyat-i-kerîma, Prophets ‘alaihim-us-salawât-u-wa-ttaslîmât’, Awliyâ, and Siddîqs ‘rahimahumullâhu ta’âlâ’ spent their lives in great anxiety. It is this dread which made the beard of the Best of Entire Creation (Afdal-i-kâinât) ‘sall-Allâhu ’alaihi wa sal-lam’ hoary. It was for this reason, again, that it was stated: “The Bridge of Sirat is thinner than a hair and sharper than a sword.” An âyat-i-kerîma in Sûra Fâtiha purports: “Invoke Allâhu ta’âlâ to guide you to the straight path!” What is primarily incumbent on a Believer (Mu’min) in this world is to hold fast to the right path. Passing the Bridge of Sirat on the Day of Rising requires having abided by the right path in this worldly life. As is pointed out by the greatest ones of Awliyâ ‘rahimahumullâhu ta’âlâ’, all the blessings and torments which the Mukhbir-i-sâdiq, [i.e. Ever-truthful,] stated will be awaiting in the world to come, are the reflections and manifestations of the habits, moral attitudes and deeds which mankind acquired and performed in this world. Abiding by the right path regarding moral behaviour and deeds in this world, those great masters say, will manifest as the Bridge of Sirat in the Hereafter. Those who keep on the right path and do not deviate from Islam in the world will pass the Bridge of Sirat rapidly there, attaining the Heavens of ma’rifats and perfections and entering the Gardens of good deeds. People who are slack in their religious responsibilities here will stagger along the Bridge of Sirat, passing it with difficulty. And those who fail to abide by the creed and deeds dictated by Islam and who deviate into either direction, will also fail to pass the Sirat, falling down onto the fire of Hell. The thirty-sixth âyat of Sûra Zukhruf purports: “If anyone (follows his nafs and) withdraws himself from serving Allâhu ta’âlâ Most Gracious, We appoint for him an evil one, to be an intimate companion to him.” (43-36) Some Islamic scholars made the following explanation in the light of this âyat-i-kerîma: The faculty which prompts pious and good deeds is produced by an angel, and the one which causes deviation from the medial path and goads into malice is produced by the devil. On the Rising Day each person will be accompanied by one of these two creatures. Accordingly, everybody can visualize their companion on the – 220 –

Rising Day by way of an assessment of their own worldly habits and deeds. Two meanings can be understood from the medial path. The first meaning is, as everybody understands, the exact center of something, like the center of a circle. The second meaning is the relative center of something. In other words, it is the center of a certain thing. That it is the center of something known, does not mean that it is the center of everything. The middle or center which is used in the science of ethics is the second meaning. Hence, virtues vary, depending on persons, places, and times. Something which is considered as a virtue by one community might not be recognized as such by another. A habit which is recognized as a virtue at one time could be recognized as something else at some later time. Therefore, virtue does not mean being exactly in the middle; it means being on average, and evil means diverging in either direction from this average. The hadîth-i-sherîf which reads, “Temperance in all things is the best of all deeds,” epitomizes what we have been trying to explain. In that event, there are two vices for each virtue, which adds to eight main vices to counterbalance four main virtues: 1– Deceitfulness (jarbaza): It is the excessiveness of the wisdom (hikmat). It is the utilization of one’s habits and capacity to investigate matters in depth in wrong places unnecessarily, e.g., utilizing them for deceiving others or for scheming, plotting or committing prohibited actions. Using the scientific powers “intelligence” of the spirit in an excessive manner is not a vice or deceitfulness. Utilizing one’s power of investigation excessively to obtain scientific or religious information or improving in mathematics is a very good deed. 2– Foolishness (balâdat): It means stupidity or not using one’s brain. It is also called thickheadedness. One who has this habit cannot discriminate between right and wrong. His learning and reaction will be slow and defective. 3– Rashness (tahawwur): A person with this habit has a quicktemper. It originates from excessive bravery (shajâ’at) in his constitution. One with this habit attempts to do things that would not be approved by the wise and exerts gratuitous pressure on his soul and body. 4– Cowardice (jubn): It is an outcome of inadequate bravery. – 221 –

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    Hakikat Kitabevi Publications No: 1

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    Kâshifî of Hirat. We translated t

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    organs, to give orders to the organ

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    to the sects of Barnabas and Arius

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    is evil, all the organs will be evi

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    temperate forces are evil when they

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    committing sins. Therefore, they do

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    to Îsâ (Jesus) ‘alaihis-salâm

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    find the right path or the true rel

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    conversion to Islam. He told Dihya

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    (Allâhu ta’âlâ) Who sendeth th

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    maintenance of nikâh require holdi

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    had during the time between his apo

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    factories are based on experiments

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    The third reason why one wants to a

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    much for him. When some of the Sah

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    “furu”) of Imâm a’zam Abû H

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    production. Desires of the nafs are

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    guidelines set by Islam. The first

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    are sunnat, he will be deprived of

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    true four Madhhabs as long as there

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    ing oneself into other people’s f

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    knowledge which is gained for the s

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    ta’âlâ is that one does not com

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    even if it is not much in quantity,

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    any moment and health or youth cann

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    suggestions to human beings is call

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    states, “We will allow into Parad

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    will surely go to Hell regardless o

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    man’s will power but it is His Di

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    12- CONCEIT (KIBR) The twelfth mala

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    from the Wrath of Allâhu ta’âl

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    others’ rights will enter Paradis

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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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    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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