2 weeks ago

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.

powers is necessary to

powers is necessary to enforce law and order among these fighters. Every businessman will claim that his products are worth more than others’ products. So it is necessary to determine comparative values of those products with justice. The measure which determines the comparative value of goods is gold and silver, i.e. money. Gold and silver are called naqdayn (the two pecuniary units, two units of cash). Paper bills currently used in every country are equivalents of gold, which means that governments who are wealthier in terms of gold can issue more paper bills. Accordingly, if governments poor in gold reserves issue paper bills in excess, the paper bills issued in surpluss will lose their value. Allâhu ta’âlâ created gold and silver as money. Nothing else can replace gold. For this reason we were ordered to calculate and pay the obligatory almsgiving (zakât) in gold and silver. Values of things therefore, have to be measured with justice and in terms of gold and silver under the jurisdiction of a just judge. This judge with authority is the government. A just government prevents oppression and torture and provides the justice commanded by Allâhu ta’âlâ and determines the values of the goods with justice. In conclusion, there are three prerequisites for establishing justice among people: Nâmûs-i-rabbânî, hâkim-i-insânî, and dinâr-i-mîzânî. Of these three, nâmûs-i-rabbânî, i.e. Islam, is the most essential and of utmost importance. Religions are the laws which Allâhu ta’âlâ sent to humanity for the establishment of justice among them. He sent these divine laws so that judges should practise justice. The twenty-fifth âyat of Sûra Hadîd purports: “We sent aforetime Our apostles with Clear Signs and sent down with them. The Book and the Balance (of Right and Wrong), that may stand forth in justice: ...” (57-25) In this âyat-ikerîma, “Book” means religion, because religion is the name for the commandments and prohibitions in the Qur’ân al-kerîm. The word ‘Balance’ implicates gold because weight of gold is measured with a balance. Those who despise the commandments and prohibitions of the Qur’ân al-kerîm are unbelievers and hypocrites (munâfiqs). Anyone who does not obey the judge or the government is a rebel. [Muslims do not rebel against the laws of the countries (dâr-ul-harb) outside of Islamic states and do not commit any crime against them.] A person who denies the value of gold is a traitor and a thief. – 232 –

AN IMPORTANT NOTE: First of all, one should administer justice to oneself, to one’s behavior, and to one’s limbs. Secondly, one should render justice to one’s household, to one’s neighbors and acquaintances. Also, members of the judiciary and members of parliament should mete out justice to the people. Hence, for possessing the virtue of justice, a person should first have justice in his actions and limbs. He should use all the forces in his body and all his limbs in a manner consistent with the purpose of their creation, instead of using them for purposes counter to reason and Islam and thereby violating the divine laws enacted by Allâhu ta’âlâ. If he has a family and children, he should treat them compatibly with reason and Islam without any digression at the sacrifice of the beautiful moral values shown by Islam. He should refine his personality with beautiful habits. If he is a judge or a governor or a commander or a director of an institution, he should encourage his inferiors to be steady with their daily religious practices, himself setting an example for them. A person with these qualifications has become Allâhu ta’âlâ’s Khalîfa in the world. And in the Hereafter he will attain those blessings promised to people of justice. So auspicious and blessed is a person who fulfills these qualifications that the spiritual haloes of his goodness and barakat permeate the fortunate time and the blessed place he lives in, the lucky people who live therein, and even all the flora, fauna, and pabula. If, however, the government officials at a certain place are far from being compassionate, wellbred and just, and if –may Allâhu ta’âlâ protect us against such cataclysms– they violate people’s rights and perpetrate such iniquities as cruelty, depredation and persecution, they are, let alone people of justice, companions and friends of fiends and demons. A couplet: Do not be deceived by the villas and apparel of dictators, Gardens of their villas are watered with tears of the oppressed! People who govern other people cruelly will be treated mercilessly on the Day of Judgement by Allâhu ta’âlâ. There is a saying which goes as follows: Man, lâ yarham, lâ yurham! which means, merciless people will not receive mercy! When such tyrants band together, they form gangs, not governments. Such – 233 –

  • Page 1 and 2:

    Hakikat Kitabevi Publications No: 1

  • Page 3 and 4:


  • Page 5 and 6:

    Kâshifî of Hirat. We translated t

  • Page 7 and 8:

    organs, to give orders to the organ

  • Page 9 and 10:


  • Page 11 and 12:

    to the sects of Barnabas and Arius

  • Page 13 and 14:

    is evil, all the organs will be evi

  • Page 15 and 16:

    temperate forces are evil when they

  • Page 17 and 18:

    committing sins. Therefore, they do

  • Page 19 and 20:

    to Îsâ (Jesus) ‘alaihis-salâm

  • Page 21 and 22:

    find the right path or the true rel

  • Page 23 and 24:

    conversion to Islam. He told Dihya

  • Page 25 and 26:

    (Allâhu ta’âlâ) Who sendeth th

  • Page 27 and 28:

    maintenance of nikâh require holdi

  • Page 29 and 30:

    had during the time between his apo

  • Page 31 and 32:

    factories are based on experiments

  • Page 33 and 34:

    The third reason why one wants to a

  • Page 35 and 36:

    much for him. When some of the Sah

  • Page 37 and 38:

    “furu”) of Imâm a’zam Abû H

  • Page 39 and 40:

    production. Desires of the nafs are

  • Page 41 and 42:

    guidelines set by Islam. The first

  • Page 43 and 44:

    are sunnat, he will be deprived of

  • Page 45 and 46:

    true four Madhhabs as long as there

  • Page 47 and 48:

    ing oneself into other people’s f

  • Page 49 and 50:

    knowledge which is gained for the s

  • Page 51 and 52:

    ta’âlâ is that one does not com

  • Page 53 and 54:

    even if it is not much in quantity,

  • Page 55 and 56:

    any moment and health or youth cann

  • Page 57 and 58:

    suggestions to human beings is call

  • Page 59 and 60:

    states, “We will allow into Parad

  • Page 61 and 62:

    will surely go to Hell regardless o

  • Page 63 and 64:

    man’s will power but it is His Di

  • Page 65 and 66:

    12- CONCEIT (KIBR) The twelfth mala

  • Page 67 and 68:

    from the Wrath of Allâhu ta’âl

  • Page 69 and 70:

    others’ rights will enter Paradis

  • Page 71 and 72:

    sashay around, his skirts sweeping

  • Page 73 and 74:

    as long as they do not intermingle

  • Page 75 and 76:

    oasting will lead them to Hell. In

  • Page 77 and 78:

    introduce this way of happiness and

  • Page 79 and 80:

    sal-lam’. If the heart, soul and

  • Page 81 and 82:

    was Imâm Ahmad bin Hanbal ‘rahim

  • Page 83 and 84:

    perpetrated iniquities which no one

  • Page 85 and 86:

    and thus provided opportunity for t

  • Page 87 and 88:

    as-sunnat scholars” or trusts whi

  • Page 89 and 90:

    school in their childhood; nor afte

  • Page 91 and 92:

    A poem: To be happy all the time, T

  • Page 93 and 94:

    hadîth-i-sherîf incidentally serv

  • Page 95 and 96:

    epresented others by proxy as well

  • Page 97 and 98:

    Rasûlullah ‘sall-Allâhu ’alai

  • Page 99 and 100:

    categories are not recorded by the

  • Page 101 and 102:

    disquietude and a heart palpitating

  • Page 103 and 104:

    not possess. Giving advice (nasîha

  • Page 105 and 106:

    two Muslims meet each other, it is

  • Page 107 and 108:

    the sins he will accumulate will be

  • Page 109 and 110:

    inclusive. It cannot confined into

  • Page 111 and 112:

    Rasûlullah ‘sall-Allâhu ’alai

  • Page 113 and 114:

    âyat of Sûra Nisâ of the Qur’

  • Page 115 and 116:

    neither proper nor permissible for

  • Page 117 and 118:

    ‘alaihis-salâm’ knew that the

  • Page 119 and 120:

    ta’âlâ will love, protect and h

  • Page 121 and 122:

    mature people and those over fifty

  • Page 123 and 124:

    person who tells us something. Amon

  • Page 125 and 126:

    “Sakîna” means, having maturit

  • Page 127 and 128:

    indeed they will not even have any

  • Page 129 and 130:


  • Page 131 and 132:

    partner that He will accept any pra

  • Page 133 and 134:

    to bed, hungry. They intended to fa

  • Page 135 and 136:

    the sight of Allâhu ta’âlâ dec

  • Page 137 and 138:

    27- SYMPATHY FOR FÂSIQS A person w

  • Page 139 and 140:

    head. It is learned from the words,

  • Page 141 and 142:

    prayer called namâz [1] in jamâ

  • Page 143 and 144:

    instigation. If there is no one in

  • Page 145 and 146:

    associate with anyone. If one under

  • Page 147 and 148:

    Ghazâlî ‘rahimahullâhu ta’â

  • Page 149 and 150:

    and their relationships to each oth

  • Page 151 and 152:

    eings causes one to believe Him and

  • Page 153 and 154:

    instead of Abdulqâdir, or “Hasso

  • Page 155 and 156:

    specific meanings, awareness of the

  • Page 157 and 158:

    Derivation); Ma’ânî (Meanings,

  • Page 159 and 160:

    a person who commits venial sins as

  • Page 161 and 162:

    attery, extortion or theft; or perp

  • Page 163 and 164:

    ackbiting. If it is possible to sto

  • Page 165 and 166:

    The thirty-first âyat-i-kerîma of

  • Page 167 and 168:

    not to be deceived by their lies, s

  • Page 169 and 170:

    prayers. We are informed that one w

  • Page 171 and 172:

    instead of prayers that are sunnat

  • Page 173 and 174:

    the Qur’ân al-kerîm in a state

  • Page 175 and 176:

    teasing Allâhu ta’âlâ.” Maki

  • Page 177 and 178:

    medîna, or social manners. As is s

  • Page 179 and 180:

    things will attain the consent and

  • Page 181 and 182: According to what suitable nature d
  • Page 183 and 184: supplementary information. Every br
  • Page 185 and 186: perceived through sense organs and
  • Page 187 and 188: in the grave, none of the cells or
  • Page 189 and 190: some materials which are similar to
  • Page 191 and 192: comprehended are stored in imaginat
  • Page 193 and 194: At many places in the Qur’ân, Ha
  • Page 195 and 196: or elements are divided into three
  • Page 197 and 198: waste. There is no waste of space i
  • Page 199 and 200: more of a beast physically. A perso
  • Page 201 and 202: Lusts of the nafs have nothing In c
  • Page 203 and 204: Belief in Allâhu ta’âlâ and a
  • Page 205 and 206: world have likenesses in that world
  • Page 209 and 210: combination of chastity, wisdom, an
  • Page 211 and 212: concentrated their efforts to subor
  • Page 213 and 214: 11- Riqqat: Not worrying about the
  • Page 215 and 216: meant to do so. A reaction even bet
  • Page 217 and 218: obligatory worships which are the f
  • Page 219 and 220: for the believer; he also will be a
  • Page 221 and 222: Rising Day by way of an assessment
  • Page 223 and 224: they abandoned Islam. The fact, how
  • Page 225 and 226: 2- Vice which looks like chastity:
  • Page 227 and 228: knowledge in favour of attacking, a
  • Page 229 and 230: men. Justice means harmony and equa
  • Page 231: Confessions of A British Spy, one o
  • Page 235 and 236: worship is absolutely incumbent on
  • Page 237 and 238: Him. Everyone can follow different
  • Page 239 and 240: We should not spread gossip (carry
Ethical Assessment of Stem Cell Research from an Islamic Point of ...
Confessions of a British Spy and British Enmity Against Islam
Belief and Islam
Answer to an Enemy of Islam
Islam and Christianity
Seadet-i Ebediyye - Endless Bliss First Fascicle
The Sunni Path
The Ethics and Pro-Social Values in Judaism, Christianity and Islam ...
Sahaba - The Blessed