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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.

I have realized well,

I have realized well, after long experience: Knowledge determines man’s value, Having wealth determines the knowledge! It is very difficult to earn wealth through trade which is carried out in accordance to the rules of Islam. Generally very few people earn their wealth by following the rules of Islamic laws. Permissible wealth comes in drops. By contrast, forbidden wealth comes like a flash flood. It is a virtue to be generous in dispensing property, whereas squandering is a vice and a forbidden act. Generosity (sahâwat) means to dispense in order to form the habit of generosity and to get rid of the habit of stinginess. It is not generosity to give for the purpose of obtaining something worldly or satisfying a certain desire of the nafs. 4– The vice which looks like courage (shajâ’at): A person with this spurious courage is showing courage, in reality, not for the purpose of obtaining the virtue courage and for getting rid of the vices rashness (tahawwur) and cowardice (jubn). Instead, he is doing so either to earn fame or to obtain some worldly position or possession. He steals Muslims’ possessions, robs them of their livestock, and breaks into houses at the risk of his life in order to obtain more and more property. In some cases, people of this sort have proven to be so foolhardy as to consider it bravery not to inform against their accomplices despite torture and even at the cost of their property or lives when caught in the act. However, they do not even have a smell of bravery. A person with bravery will come forward with the sublime purpose of doing something which wisdom and Islam approve of. His ultimate goal will be to serve his government and his nation and thereby to earn thawâb. He will pine for attaining the beautiful faculty of bravery, which in turn will earn him the approval of Allâhu ta’âlâ. A wolf’s or tiger’s attacking its prey looks like a heroic act, although it has nothing to do with bravery. Strength and instinctive impulses to attack and destroy are inherent in these fierce animals. So their attacks are quite devoid of good motives such as charity and piety. They simply attack weaklings which are no match for them. So is the case with an armed and powerful person’s attacking someone who is unarmed, naked and hungry; which is not bravery at all. A decision reached after an estimation and reasoning based on wisdom, thought and – 226 –

knowledge in favour of attacking, a pure intention free from worldly interests, and altruistic motives such as beautifying one’s soul with bravery and freeing oneself from vices such as impetuosity and pusillanimity, are components essential in the meaning of bravery. A person with these intentions never wants to do evil deeds. He prefers dying to committing evil deeds. He considers dying honorably is superior to living in dishonor. He prefers to be remembered in an honorable way to living with a black stain on his face. Since bravery carries the risk of injury or death, it may not taste very good in the beginning, but in the end it will taste infinitely sweet owing to the ineffable pleasure in the victory it will bring, which, in fact, would prove only incidental in comparison with the fruits it will yield in this world and the next. All the greater, the gratification that will be felt for having sacrificed one’s life in the cause of protecting Islam and promulgating Rasûlullah’s brilliant faith is of especial flavour overshadowing all the other flavours which may ever be relished in this world and the next. As a matter of fact, the hundred and sixty-ninth âyat of Sûra âl-i-’Imrân purports: “Think not of those who are slain in Allah’s way as dead. Nay, they live, finding their sustenance in the Pressence of their Rabb (Allâhu ta’âlâ).” (3- 1699) There are innumerable hadîth-i-sherîfs which praise the value of bravery. Neither running away from jihâd saves one from death or extends one’s life, nor staying and facing the enemy causes death. The hour of death cannot be expedited or postponed and one’s life-span cannot be changed. In many instances, running away from war causes one to die unexpectedly and resisting and fighting against the enemy causes one to enjoy victory. Hadrat Mu’âwiya ‘radiy-Allâhu ’anh’ relates: “I was planning to desert the battle of Siffîn, when I remembered the hadîth-i-sherîf, ‘Patience will save one from disasters.’ So I preferred perseverence, which thanks be to Allâhu ta’âlâ, saved me from defection. It was that patience of mine which helped me attain caliphate.” The basis of bravery is acquiescence in the Will of Allâhu ta’âlâ, and trust in His Deeds and Decisions. Hadrat Alî ‘radiy- Allâhu ’anh’, (whose valiant accomplishments won him the honorific) Lion of Allah, and who was the rose of the garden of Wilâyat, would run forward during the offensives in the battle of Siffîn and recite the following lines: – 227 –

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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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    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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  • Page 225: 2- Vice which looks like chastity:
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