Ethics of Islam

family and live in a good house in a good neighborhood. In short,
one wants to pursue happiness in life or avoid things that will be
an impediment to doing the worships or to serve Muslims and
Islam. Obtaining ranks or position in order to achieve the abovementioned
second group of desires is permissible (jâiz), and
even “mustahab” with the following two conditions. The first
condition is that one should not commit things that are
forbidden by Islam, e.g. mixing the truth with falsehood or
hypocrisy. The second condition is that one must not give up
performing the wâjibs and sunnats enjoined by the religion. In
case a person fulfills the above mentioned two conditions, it is
permissible (jâiz), and even mustahab (very much blessed) for
him to occupy a high position. For, it is not only permissible but
also necessary to adhere to means and vehicles that will enable
you to attain permissible and necessary facilities. Allâhu ta’âlâ
describes the attributes of good human beings, in the Qur’ân alkerîm,
and states that they will desire to be leaders of Muslims.
Sulaymân (Solomon) ‘alaihis-salâm’ entreated to Allâhu ta’âlâ
as follows: “Yâ Rabbî (O Allah)! Give me such property as
Thou willst never give to any other person!” That is, he wanted
to be a leader and owner at the same time. The information
which has been passed to us from previous religions and which is
not rejected by Islamic scholars is also valuable information in
our religion. It is reported in a hadîth that our Prophet said, “I
would love and prefer to be a judge who practices within the
bounds of righteousness and justice for one day than performing
Holy War for the cause of Islam throughout the year.” And in
another hadîth he said, “One hour of just management of the
affairs of the people is better than sixty years of voluntary
(nâfila) prayers.” It is not permissible to capture a leading
management position in society by way of hypocrisy or by
mixing right with wrong. It is not permissible even if it is done
with good or pure intentions because committing forbidden
actions or disliked actions (makrûhs) with good intentions is not
permissible. In fact, doing some forbidden things (harâms) with
good intentions worsens the state of sinfulness. Having good
intentions are valid and useful when performing worships. As a
matter of fact, some permissible acts and even some acts of
worship produce sinfulness when the intention is not proper.
Hence, the pretext, “You should look at my heart. It is pure.
Allah will judge by the heart,” which is usually voiced by sinners,
is wrong and harmful.
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