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“kufr al-juhudî” is being ashamed of other people and also being in fear of other people thinking that they will find you at fault and will gossip about you. This is the exact reason why Abû Tâlib stayed as a disbeliever. Abû Tâlib was the father of Hadrat Alî ‘radiy-Allâhu ’anh’ and the uncle of Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’. Abû Tâlib knew that Rasûlullah was the Prophet. He did not join the ranks of Muslims because he thought that people would blame him and talk ill of him. While Abû Tâlib was in the stage of death, Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ visited him and said to him, “O my uncle! Please say ‘lâ ilâha illallah’ so that I may intercede for you!” He replied, “O my brother’s son! I know you are telling the truth. But I don’t want people to say that I became a Muslim because of the fear of death.” It is written in Tafsîr Baydâwî that the fiftysixth âyat of Sûra Qasas, which purports, “It is true thou wilt not be able to guide every one, whom thou lovest; ..,” (28-56) was revealed upon this incident. According to a narration, the following event is reported to have taken place: The leaders of the disbelievers of the Quraish clan came to Abû Tâlib and said to him, “You are our leader! We obey your orders. But, we are afraid that after you pass away, the animosity between us and Muhammad will continue. Tell him not to censure our religion.” Abû Tâlib sent for Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ and related to him what they had said. And, upon understanding that Rasûlullah will not make peace with them, he said some words which could be interpreted as he was ready to accept Islam, so Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ told him that he should declare his belief. Abû Tâlib answered, “I would have loved to make you happy by declaring my belief if I were not afraid of the people’s gossip and ill talk.” As he was taking his last breaths, he said some words which was very difficult to hear. In order to hear what he was saying, Abdullah ibn Abbâs drew near him and said that he was declaring his belief. The issue of his belief is among doubtful matters. According to “Ahl as-Sunnat scholars” he did not believe. Imâm a’zam Abû Hanîfa ‘rahimahullâhu ta’âlâ’ said that Abû Tâlib had passed away as a disbeliever. Hadrat Alî ‘radiy-Allâhu ta’âlâ ’anh’ came to Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ and said to him, “Your uncle who was in the wrong path passed away!” Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ replied, “Wash him, wrap him with special clothing ‘kafan’ and than bury him! We will pray for him until we are prohibited to do so.” For a few days he did not go out of his house and prayed – 34 –
much for him. When some of the Sahâba heard about this, they also started to pray for their relatives who had passed away as disbelievers. Upon this the hundred and thirteenth âyat-i-kerîma of Sûra Tawba descended, declaring, “Prophet and Believers should not pray or ask forgiveness for disbelievers even though they may be their relatives.” Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ states in a hadîth-i-sherîf: “On the day of Judgement, Abû Tâlib will be the disbeliever whose punishment will be the lightest. He will wear slippers made of fire and from their heat, his brain will boil up.” The following reasoning is recommended as a medication against the fear of being blamed and mocked: If their blames reflect the truth, they are showing me my defects. I am resolved not to do these actions. In addition to the real solace inherent in this reasoning, one should feel thankful to one’s criticizers. They informed Hasan al-Basrî ‘rahimahullâhu ta’âlâ’ that someone was backbiting him. He sent a plate full of sweets to his backbiter with the following message: “I hear that you have been giving me your thawâbs. So I am sending you these sweets to thank you!” They told Imâm a’zam Abû Hanîfa ‘rahimahullâhu ta’âlâ’ that someone was backbiting him. Imâm a’zam sent a bag of gold coins to the backbiter and said, “If he increases the thawâbs that he is giving us, we will likewise increase our gift of gold!” If ill talk is a lie and slander, it will harm the person who perpetrates it. A person who is slandered should think and comfort himself by saying to himself, “His thawâbs will be given to me and my sins will be given to him.” Slandering and carrying words between Muslims is worse than backbiting. [Please read the 2nd Volume, 123rd letter of the Maktûbât-i Ma’thûmiyya.] 5– FONDNESS FOR BEING PRAISED The fifth one of the maladies of the heart is fondness for being praised and lauded. Psychology of the wish to be praised rests with the person’s self love and thinking of oneself as good and superior. Being praised tastes very sweet to this type of person. A person with this malady should think that this is not a real superiority and goodness or even if one presumes it as goodness, one should think that it is transitory. Broader coverage of this subject will be given later on while the subject matter conceit (kibr) is explained (see chapter 12). – 35 –
Page 1 and 2: Hakikat Kitabevi Publications No: 1
Page 3 and 4: ETHICS OF ISLAM PREFACE Let’s sta
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: ISLAMIC ETHICS FIRST CHAPTER The fi
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: The third reason why one wants to a
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
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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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perceived through sense organs and
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in the grave, none of the cells or
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some materials which are similar to
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comprehended are stored in imaginat
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At many places in the Qur’ân, Ha
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or elements are divided into three
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waste. There is no waste of space i
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more of a beast physically. A perso
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Lusts of the nafs have nothing In c
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Belief in Allâhu ta’âlâ and a
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world have likenesses in that world
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KNOWLEDGE OF ETHICS AND TEACHING OF
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combination of chastity, wisdom, an
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concentrated their efforts to subor
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11- Riqqat: Not worrying about the
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meant to do so. A reaction even bet
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obligatory worships which are the f
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for the believer; he also will be a
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Rising Day by way of an assessment
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they abandoned Islam. The fact, how
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2- Vice which looks like chastity:
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knowledge in favour of attacking, a
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men. Justice means harmony and equa
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Confessions of A British Spy, one o
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AN IMPORTANT NOTE: First of all, on
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worship is absolutely incumbent on
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Him. Everyone can follow different
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We should not spread gossip (carry
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