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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.

A person down with this

A person down with this deficiency acts timidly in situations requiring courage. 5– Debauchery (fujûr) is a kind of excess whereby the limits of chastity (iffat) are exceeded. 6– A person with this excess is addicted to worldly pleasures and commits excessive actions not approved by Islam and wisdom. 7– Laziness (humûd) ensues from inadequate power utilized in chastity. A person having this shortcoming foregoes pleasures allowed by Islam and wisdom. Thus, he loses physical strength, becomes ill and his family-tree ends with him. 8– Injustice (zulm) means to violate the rights and freedom of others. A person with this habit violates other people’s rights by stealing their property or by injuring them physically or by sexual harassment. 9– Indignity: A person having this inefficiency accepts all dishonorable treatment and oppression. It is caused by not having enough amount of justice in his constitution. As justice is an assortment of all sorts of goodness, so does oppression (zulm) contain all vices. For that reason, some scholars said that things that would not break others’ heart would not be sinful. For example, Abdullah-i Ansârî ‘quddisa sirruh’ said, Couplet: Never hurt a heart if in the path of Haqq thou art a wayfarer; Otherwise, of all the wrongdoers thou wilt be the worst offender! Abdullah-i Ansârî was one of the greatest scholars of the “Sôfiyya al-aliyya” [a chain of very great Islamic scholars]. He was the Shaikh ul-Islâm of his time. He was born in 396 (hijrî) in Herat and passed away in 481 (hijrî) in his birth place [1088 A.D.] Some aberrant people misunderstood the above couplet. They construed it as a licence for taking liberty in your personal conduct unless you hurt others, which in turn enticed them into ceasing from worship and committing all sorts of sins and, for good measure, boasting for not hurting anyone. In fact, by saying, “Go ahead and renege on your faith or to the Kâ’ba set fire, Or be a wine drinker; yet, as for hurting a heart; Oh never!” – 222 –

they abandoned Islam. The fact, however, is that all the prohibitions of Islam are within the meaning of zulm, (which is translated into English in such terms as tyranny, oppression, etc.). When you do something which Islam prohibits, it makes no difference whether by doing so you have harmed only yourself or others as well; everything which is harâm is zulm at the same time. Oppressors are mostly well-to-do and occupy higher positions. Most of the oppressed, by contrast, are poor people. Those who follow the medium way are the ones who try to do justice. All the virtues are in average proportions. Every habit which is in excessive or deficient proportion becomes a vice. Perhaps many languages do not possess words to describe all the vices. But, if one contemplates and ponders over them their meaning will become clear. There are some virtues which are necessary for human beings to possess. People assume that the more abundance of them you have the higher will you be in goodness. That is not the case, though. Every virtue has its limits and beyond those limits virtue turns into a vice. That it is a vice to have less of a virtue than the amount prescribed by Islam requires little thought to realize. Examples of this are shajâ’at (courage) and sahâwat (generosity). Excessive proportions of these two habits are rashness (tahawwur) and spending wastefully (isrâf). Ignorant people and especially people who are unaware of ethics of Islam think that spending extravagantly constitutes generosity and thus praise those who do so. In their view people who are rash and impetuous are brave and courageous. On the other hand, no one considers a pusillanimous person as brave or a stingy one as generous. There are other habits which a person should possess which people think are better when they are possessed in a proportion below average. When they are in excess, however, their wickedness becomes flagrant. A good example of them is humility, which means not having conceit (kibr). If this exists in a less than necessary amount, it constitutes excessive humility (tazallul). It is difficult to discriminate excessive humility (tazallul) from humility. In fact, many people mix humility of a beggar with that of a scholar (’âlim) because freedom from – 223 –

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    Hakikat Kitabevi Publications No: 1

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    ETHICS OF ISLAM PREFACE Let’s sta

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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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    ISLAMIC ETHICS FIRST CHAPTER The fi

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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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    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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  • Page 197 and 198: waste. There is no waste of space i
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  • Page 207 and 208: KNOWLEDGE OF ETHICS AND TEACHING OF
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  • Page 233 and 234: AN IMPORTANT NOTE: First of all, on
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