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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.

“kufr al-juhudî” is

“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 –

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