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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.

occasion and in all

occasion and in all sorts of company. Won’t he do his best to capture his sympathy and to win his heart? Won’t he try to protect him against cares and troubles? Won’t he expose himself to dangers to serve him? Won’t others blame him if he thoroughly ignores his benefactor instead of these natural impulses? In fact, won’t he be rebuked for dereliction of a humanistic duty? With all this natural sense of obligation towards a human benefactor, why should it not be necessary to thank Allâhu ta’âlâ, Who is the real Owner of all sorts of blessings and goodness, and the Creator and Sender of all, and to do the things He likes and commands? Allâhu ta’âlâ is certainly above all those who are entitled to being thanked, obeyed and adored. For, others’ favours, when compared to His blessings, are not even drops of water versus oceans. In fact, favours that seem to be coming from others are His sendings. Who can tally the blessings of Allâhu ta’âlâ? Who can thank for even one millionth of His blessings? The question of how men should thank for the favors of Allâhu ta’âlâ is answered in various ways by different scholars. According to some, the most important way of thanking Him is to think and contemplate about His existence. Mathnawî: Thanks be to Allâhu ta’âlâ, Who sends so many blessings, First, He gave me the blessing of existence! The Human power would fall short of tallying His blessings, Power and all kinds of superiority belong to Him by rights. According to others, men can thank Him by realizing that blessings come from Him and by acknowledging this fact through his speech. According to some others, thanking Him could be done by practicing His commandments and avoiding the prohibited actions. According to some, man should first cleanse himself and thereby be closer to Allâhu ta’âlâ. According to others, man should try to give guidance (irshâd) to others who are in need of finding the correct way of living. He should try to help others so that they may become correct (sâlih) people. According to some, there is no particular way of thanking – 236 –

Him. Everyone can follow different ways of thanking Him. According to later scholars, man’s duty toward Allâhu ta’âlâ can be summarized in three groups: The first one is the worship he performs by using his body, i.e., “salât” and fasting; the second one is the duty he performs through his soul, i.e., having correct faith [having a belief agreeable with the prescription taught by the Ahl as-sunnat scholars]; and the third is the endeavour to get closer to Allâhu ta’âlâ by doing justice among human beings. This could be accomplished by being a trustworthy person and by giving advice to others and by teaching Islam to others. We could summarize the acts of worship in three groups: Correct belief, correct speech and correct behaviour. The commandments which are not clearly stated in the last two categories could be modified, depending on times and places. Allâhu ta’âlâ is the only authority entitled to make this change, and He has done so through His Prophets. Human beings cannot change acts of worship by themselves according to their own understanding. Prophets, and the Ahl as-sunnat scholars, who are the inheritors of the Prophets, communicated in detail the kinds of worships and how they would be performed. Everyone should learn these properly and practice them. I would summarize all the aforesaid facts by saying that in a nutshell a Muslim’s duty toward Allâhu ta’âlâ is to hold the correct belief, to be a trustworthy person, and to perform good deeds (’amal-i sâliha). Islamic scholars and great guides of tasawwuf stated that the most necessary thing for a human being is to have îmân (belief), perform good deeds (’amal) and do them with sincerity (ikhlâs). Happiness in this world and the next world can only be achieved by erecting these three pillars. “ ’Amal” means acts that can be accomplished through the spiritual heart, tongue, or body. Acts to be accomplished through the spiritual heart are ethics or morals. Sincerity (ikhlâs) means doing all the good deeds and worships for the sake of Allâhu ta’âlâ and for the purpose of obtaining His love and approval. – 237 –

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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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    instead of prayers that are sunnat

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    the Qur’ân al-kerîm in a state

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    teasing Allâhu ta’âlâ.” Maki

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    medîna, or social manners. As is s

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    things will attain the consent and

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    According to what suitable nature d

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    supplementary information. Every br

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  • Page 201 and 202: Lusts of the nafs have nothing In c
  • Page 203 and 204: Belief in Allâhu ta’âlâ and a
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  • Page 209 and 210: combination of chastity, wisdom, an
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  • Page 213 and 214: 11- Riqqat: Not worrying about the
  • Page 215 and 216: meant to do so. A reaction even bet
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  • Page 225 and 226: 2- Vice which looks like chastity:
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  • Page 231 and 232: Confessions of A British Spy, one o
  • Page 233 and 234: AN IMPORTANT NOTE: First of all, on
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