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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.

Worships performed with

Worships performed with joy and pleasure are most valuable.” A well rested person can perform worships with joy and pleasure. On the other hand, acts performed when you are tired physically and spiritually will cause languor. One should enjoy permissible things once in a while in order to regenerate a cheerful and restful attitude and get rid of tiredness. Imâm al-Ghazâlî ‘rahimahullâhu ta’âlâ’ says, “The body gets tired and does not want to move when one is consumed in excessive worshipping. At such instances one should comfort the body by either sleeping or reading the life stories of pious Muslims or by permissible entertainment. Doing these actions is better than worshipping without real desire.” The purpose of worshipping is to tame the nafs by way of mujâhada, on the one hand, and to attach the heart to Allâhu ta’âlâ by infusing it with elation, on the other. Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ states as follows in a hadîth-i-sherîf: “Salât protects one from committing lowly and ugly actions.” This protection can only be obtained by performing the salât with strong desire and joy. Obtaining this strong desire and joy requires satisfying the permissible desires of the nafs as much as necessary. Following these guidelines means obedience to Islam. Permissible things which enhance the performance of worships are acts of worship themselves. The hadîth-i-sherîf which reads, “The sleep of a scholar is better than the worship of an ignoramus,” attests to our argument. It is makrûh, for instance, to perform the salât of tarâwih in a dozy manner. It should be performed with elation after getting rid of doziness. A salât performed amidst short dozes will cause slackness and oblivion. [One should not be misguided by the above writings into the supposition that one could cease from performing worships because one is tired of performing them. In case of tiredness and languor, acts of worship are postponed; [1] they are not omitted. It is a grave sin to omit those acts of worship that are farz without (excuses which Islam dictates and which are called) ’udhr. (In case they are omitted, even for reasons which Islam justifies,) it is farz (obligatory) to make qadâ of them, (i.e. to perform them later.) And it is wâjib to make qadâ of those omitted acts of worship which are wâjib. [2] If a person omits those acts of worship which [1] This postponement should not exceed the period of time assigned for those acts of worship. [2] An act of worship which is wâjib is one which is strongly necessary, although it is not clearly commanded in the Qur’ân al-kerîm. – 42 –

are sunnat, he will be deprived of their thawâb. If he omits them habitually without any ’udhr, he will be deprived (in the Hereafter) of the shafâ’at, (i.e. intercession of Rasûlullah) assigned for those acts of sunnat. Being tired or exhausted or reluctant is not an ’udhr (excuse) for postponing acts of farz until the time prescibed for their performance is over. Nor will it absolve the person guilty of the omission from the sin or the torment for the sin. It is written in the books teaching Islam’s credal tenets that it causes a state of kufr (disbelief) to disignore (Islam’s injunctions called) farz and harâm. Islam’s enemies are trying to misguide the younger generation on this vital point and thereby to demolish Islam from the interior. The one and only way of developing immunity from their misguidance is to read books of fiqh and ’ilm al-hâl written by scholars of Ahl as-sunnat and thereby to acquire effective information about farâiz (pl. of farz) and harâms.] 8– IMITATIVE BELIEF (TAQLID) The eighth malady of the heart is to imitate people you do not know. It is not permissible to follow teachings of someone only on the basis of his fame and celebrity or on the basis of intense propaganda which promotes his books or speeches without knowing whether he is known as an “Ahl as-sunnat scholar.” One will be ruined and led to spiritual disasters if one follows someone with respect to belief and worships without investigating him from dependable “Ahl as-sunnat sources.” One does not have to imitate anyone in order to be a Muslim or in order to understand the existence of Allâhu ta’âlâ, His Oneness, His Power and His other Attributes. Anyone who develops his mind to a level to understand knowledge of science can easily understand His existence and thus obtain belief by only contemplating. It is foolishness not to understand the existence of a Creator while one sees His creation. Islam commands everyone to contemplate in this fashion and thus obtain belief. Pious people (Salaf as-sâlihîn) who lived in the first few centuries following the time of our Prophet conveyed to us unanimously that we should believe by contemplating. Some aberrant people who belonged to one of the seventy-two deviated groups that appeared after the fourth century of Islamic calendar said that one does not need to observe and contemplate about Him and His creation. Their deviant ideas do not carry any weight because – 43 –

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