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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.

The most valuable book

The most valuable book which explains sufism (Tarîqat) is the Mathnawî of the great sufi master Mawlânâ Jalâl-ad-dîn Rûmî ‘rahimahullâhu ta’âlâ’ [The most valuable book which explains both the “tariqat” and the “Sharî’at” is the book Maktûbât written by great sufi master Imâm ar-Rabbânî ‘rahimahullâhu ta’âlâ’.] It is not permissible to perform acts of worship according to the books or speeches of any person only because he pretends to be, or is known as, a scholar or a religious man. One should read books of ’ilm al-hâl compiled or translated from the aforesaid valuable books. Reading books containing falsely choreographed teachings and interpretations instead of translations from these authentic books, will lead a person into disasters in this world and perdition in the Hereafter. The second gravest sin after disbelief is to hold a heretical belief. The opposite of every heretical belief is the Sunnî belief. The most valuable worship and the highest of all virtues after having belief in Allâhu ta’âlâ is to hold “Ahl as-sunnat (or the Sunnî) belief”. The gist of “Ahl as-sunnat” is as follows: To adapt yourself to the Sunnat of Muhammad ‘alaihis-salâm’, i.e. to the way guided by him and his Sahâba, –which has been conveyed to us by the Tâbi’în and by the ijmâ’ (unanimity, consensus) of the Islamic scholars who succeeded them ‘radiy-Allâhu ta’âlâ ’anhum ajma’în’– in matters of belief and worship, in everything you do and say, in all your daily chores and business interactions. The way guided by those blessed people should be learned by reading their books. Most Muslims have deviated from this way of salvation and become ahl-i-bid’at as a result of indulging in their sensuous desires, following their own reason, or being misguided by the scientific teachings of their time. 9– OSTENTATION (RIYÂ) We have stated earlier in the text that there are sixty important maladies of the spiritual heart. The ninth malady is ostentation (riyâ). “Riyâ” means to present something in a manner opposite to its true nature. In short, it means pretension, i.e., a person’s performing deeds for the next world to impress the idea on others that he is really a pious person with earnest desire of the next world (âkhirat) while in fact he wants to attain his worldly desires and the wealth of this world. In other words, it means to use the religion as a tool to obtain worldly riches, or to – 46 –

ing oneself into other people’s favour by making a show of one’s acts of worship. [If a person whose actions and words are intended for hypocrisy possesses religious knowledge, he is called a hypocrite (munâfiq). If he does not possess religious knowledge, he is called religious fanatic. Any enemy of Islam who does not possess scientific knowledge but introduces himself as such in order to preach his own ideas as scientific knowledge for the purpose of deceiving Muslims and undermining their beliefs and religion, is called a sham scientist (zindiq). Muslims should distrust both these types of people. Hypocrisy could only be permissible in case of ikrâh (duress) which is mulji’ (coercive, compulsory). “Ikrâh” means to force someone to do something which they do not want to do. If the duress subsumes threats to kill or mutilate a part of the body, then it is called “ikrâh mulji’ (duress which is coercive).”. [Violence perpetrated by racketeers and torment inflicted by an oppressive government would be instances of ikrâh mulji’. At such instances, it becomes necessary to do what one is coerced to do. Coercion which consists of threats of jailing or beating is called light coercion. Light coercion will not make hypocrisy permissible. Opposite of hypocrisy is ikhlâs, which means to do the acts of worship only for the purpose of pleasing Allâhu ta’âlâ, without any worldly considerations. A person with ikhlâs never thinks of showing his worships to others. Others’ seeing a person with ikhlâs doing acts of worship will not detract from his ikhlâs. Rasûlullah ‘sall- Allâhu ’alaihi wa sal-lam’ states in a hadîth-i-sherîf: “Worship Allâhu ta’âlâ as if you were seeing Him! Though you don’t see Him, He sees you!” Helping others in their worldly affairs in order to obtain their love and praise is hypocrisy. Hypocrisy which is done through worships is much worse than this. The hypocrisy which is done without thinking the consent of Allâhu ta’âlâ is the worst of all of the above. Performing worships so that one may ask assistance from Allâhu ta’âlâ for worldly affairs would not be hypocrisy. For example, performing prayer for rain, or performing istihâra prayers for the purpose of seeking guidance from Allâhu ta’âlâ is not hypocrisy. Some scholars also said that the following actions do not constitute hypocrisy: getting paid for being a religious leader (Imâm) or preacher or teacher or for reciting âyats of the Qur’ân in order to get rid of worldly troubles like distress, sickness, or poverty. These actions contain both intentions of worships and worldly benefits. Going on a pilgrimage (hajj) for – 47 –

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