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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.

commercial or business

commercial or business purposes also does not constitute hypocrisy. If these actions did not include intention of worshipping at all then they would be hypocrisy. If the intention of worshipping outweighs other intentions then one will also be rewarded for them. Showing one’s worships to others in order to encourage them to do the same or in order to teach them also does not constitute hypocrisy. On the contrary, it is a very good deed and one will earn much thawâb for doing so. Fasting during the “Ramadân” month does not constitute hypocrisy. If one starts to perform (the daily prayer called) namâz for the sake of Allâhu ta’âlâ but later on sinks into hypocrisy, that later materialized hypocrisy will not harm that person. Obligatory (fard) prayers performed with hypocrisy will still be acceptable (sahîh), and one’s duty of doing them will be counted as accomplished but one will not get thawâb for them. It is not permissible (jâiz) to slaughter an animal for the sake of Allâhu ta’âlâ while one’s true intention is to obtain his meat supply. Also, it is not permissible (jâiz) to slaughter an animal with both intentions, i.e., for Allâhu ta’âlâ and for a man. Any animal not slaughtered for the sake of Allâhu ta’âlâ but slaughtered for the sake of a person returning from the holy war or from the pilgrimage (hajj) or in order to give a warm welcome to a leader will be a carcass. It is harâm to slaughter an animal with the socalled intentions, and also it is harâm to eat its flesh. It is not permissible to give up performance of worships because of fear of hypocrisy. If a person starts to perform namâz for the sake of Allâhu ta’âlâ and then only thinks of worldly affairs throughout the prayer, the prayer will be acceptable (sahîh). Dressing in a manner which would cause widespread talk in the community would be hypocrisy. Religious persons should wear clean and valuable attirements because people look at their appearances. For this reason, it is sunnat for religious leaders (imâms) to wear dear and precious clothes on Fridays and during religious holidays (Iyd). Writing books, preaching or giving advice to others with the intention of becoming famous is also hypocrisy. Preaching means encouraging good deeds (amr-i-ma’rûf) and dissuading from deeds which Islam prohibits (nahy-i-munkar). Learning and studying for the purpose of winning arguments or for being seen superior to others or for boasting also constitutes hypocrisy. Studying knowledge in order to gain worldly possessions or ranks also constitutes hypocrisy. Hypocrisy is forbidden (harâm). The – 48 –

knowledge which is gained for the sake of Allâhu ta’âlâ increases one’s sense of fear of Allâhu ta’âlâ. It causes one to see one’s own defects and causes one to be protected against the deceits of the devil. Religious men who use their knowledge as a vehicle to gain worldly possessions or ranks are called wicked religious people (’ulemâ-i-sû’). Their destination is Hell. Another example of hypocrisy is to perform the acts of worship with thorough attention to detail in the sunnats when there are people around and to perform them in a manner quite heedless of the sunnats while praying alone. It is permissible to present the thawâb earned by way of worship to someone else, regardless of whether that person is dead or alive. In the Hanafî Madhhab, the thawâb earned on account of acts of worship such as hajj, namâz, fasting, almsgiving, (reading or reciting) the Qur’ân al-kerîm, (recitation of a certain eulogy of Rasûlullah, which is called) mawlid, dhikr and various invocations, can be given as a gift to other people. It is not jâiz (permissible), however, to perform these acts of worship in return for a fee or to bargain over these services. Nevertheless, one may perform these worships only for the sake of Allâhu ta’âlâ and accept the gift given. In the Mâlikî and Shâfi’î Madhhabs, thawâb earned on account of deeds performed with one’s property, such as almsgiving, zakât [1] and hajj, can be given as a gift to someone else, although this thawâb-gifting is not jâiz when the deeds performed are physical acts of worship. Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ states in a hadîth-i-sherîf: “If a person walking (or driving or riding) by a graveyard recites the sûra (called) ikhlâs eleven times and gifts the thawâb he has earned for the recitation to (the souls of) the people lying in the graves, the thawâb he will be given (by Allâhu ta’âlâ) will be multiplied by the number of the dead people.” A person in the Hanafî Madhhab should gift the thawâb, and one in the Mâlikî or Shâfi’î Madhhab should invoke a blessing on the dead people and entreat Allâhu ta’âlâ to forgive them their sins. In order for worships to be acceptable (sahîh) their intention has to be done for the sake of Allâhu ta’âlâ. Intention is made with the heart. Intention made only with a labial utterance is not acceptable. According to some scholars it is permissible to intend [1] Zakât means obligatory almsgiving. For detailed information, please see the first chapter of the fifth fascicle of Endless Bliss. – 49 –

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