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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.

family and live in a

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. – 32 –

The third reason why one wants to acquire a ranking position in society is the desires and pleasures of the nafs. The nafs derives pleasure from wealth, property as well as from rank or a leading position. Even though it is not prohibited to satisfy desires of the nafs which do not involve things contrary to Islam, it would still indicate a lesser degree of piety and zeal. There is the danger that a person who acquires ranks to satisfy the desires of his nafs might commit hypocrisy or compromise his religion (mudâhana) or act ostentatiously in order to win the hearts of his constituents. There are even further dangers such as committing hypocrisy and mixing truth with falsehood, lying and fraud. One should not do actions which involve mixing of forbidden and permissible things. This third reason for wishing to acquire a leading position or rank in society, even though it is not forbidden, is not a virtue. Therefore, one should know its remedy and apply it. First, one should think that the position is temporary and has many built-in dangers and harms. In order to protect oneself from fame and from becoming proud and contemptuous because one acquires the respect of the people, one should do actions which are permissible (mubâh, jâiz) in Islam and which people generally do not think much of. In the past, a leader (amîr) visited a person who abstained from worldly affairs (zâhid). When the “zâhid” sensed that the visiting leader and his companions wanted to receive his favor, he gave a dinner for them. During the dinner, he ate the food in a fast and greedy fashion in order to give them a false impression, i.e., he is not a real “zâhid”. The visiting leader did not like the zâhid’s behaviour and left. The “zâhid” seeing that his tactic was successful said, “Alhamdulillah! My Rabb has saved me.” The best medicine which cures the desire of wishing to have a ranking position is seclusion (Uzlat). One should not engage in any unnecessary activity among the people other than routine religious and worldly duties and chores. This medicament is recommended in a hadîth-i-sherîf. This remedy was commanded in a hadîth. 4– THE FEAR OF BEING ACCUSED OF HAVING FAULTS The fourth of the maladies of the heart is to worry and become sad because of ill treatment by other people, such as their unjust criticism or gossip. The third reason which causes – 33 –

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