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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.

surprised by his

surprised by his rejection, and said to him: “First you say that you are doing ’amr-i-ma’rûf without permission. When I give you permission to do so, this time you give up and reject. What kind of business is this?” The scholar answered, “You may give permission now but later when you don’t like my applications you will take that permission back. But, when my Lord gives me the duty to do ’amr-i-ma’rûf, no one can take away that authority.” The ruler was pleased with his answer and told him that whatever he wished would be granted. The scholar told him that he wished to have his youth back. The ruler said to him that he could not do that. The scholar said to him that he should write an order to the chief angel Michael (Mâlik), who is in charge of the angels of Hell, that he should not put him into Hell. The ruler answered that he could not fulfill that wish, either. The scholar answered that he had a “Sultan” who would give whatsoever he wished and who had never said, “I cannot,” about anything he had hitherto asked for. The ruler asked him that he should include him in his prayers and let him go. The following hadîth-i-sherîfs communicate: “Those who perform their ‘salât’ prayers beautifully while they are among others in order to boast and then do not pray the same way while they are alone are insulting Allâhu ta’âlâ,” and “What I am most afraid of is that you may lapse into ‘shirk al-asgari’, i.e., small ‘shirk’ or in other words it is hypocrisy ‘riyâ’,” and “To those who perform their prayers with hypocrisy ‘riyâ’ in this world, will be said in the Day of Gathering ‘Qiyâmat’: O you, wicked person! There is no reward for you today. Whomever you prayed for during your worldly life go back and ask reward from them,” and “Allâhu ta’âlâ says: I do not have any partner ‘sharîk’. Whoever attributes a partner to Me should seek his rewards from him. Perform your prayers with sincerity! Allâhu ta’âlâ accepts prayers done with sincerity.” The purpose of worships is to obtain the consent of Allâhu ta’âlâ. Any worship performed for the purpose of gaining someone’s favor or love would mean to worship that person. We are commanded to perform our worships only for the sake of Allâhu ta’âlâ. A hadîth communicates, “Allâhu ta’âlâ will be pleased with anyone who believes in the oneness of Allâhu ta’âlâ and who performs his ‘salât’ and obligatory almsgiving ‘zakât’ with sincerity.” Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ said to Muâz bin Jabal before he sent him to Yemen as a governor: “Perform your prayers with sincerity. Any worship which is done with sincerity, – 52 –

even if it is not much in quantity, would be sufficient for you on the Day of Gathering ‘Qiyâmat’,” and “Congratulations to those who perform their worships with sincerity. They are the stars of guidance ‘Hidâyat’. They annihilate the darkness caused by instigations ‘fitnas’,” and “Worldly things that are forbidden by ‘Sharî’at’ are accursed. Only those things that are done for the sake of Allâhu ta’âlâ are valuable.” Worldly possessions are transitory and their life span is very short. Trying to obtain them by sacrificing one’s faith is idiocy. All men are incompetent (’âjiz). Unless Allâhu ta’âlâ decrees, no one can do any favor or harm to any other person. Allâhu ta’âlâ is sufficient for human beings. One should have fear (khavf) of Allâhu ta’âlâ as well as hope of His Mercy. The hope (rajâ) should exceed the fear. Anyone having this right mixture of states will derive great pleasure from his worships. Some scholars stated that youngsters should have more fear than hope and the elders should have more hope and expectation than fear. Unhealthy people should have more hope and expectation (rajâ). It is not permissible to have one without the other, i.e., have hope without having fear or have fear without having hope. The former case would mean certainty, and the latter means to lose one’s hope. In a hadîth al-qudsî, Allâhu ta’âlâ communicates to His beloved Prophet Muhammad ‘sall-Allâhu ’alaihi wa sal-lam’: “I will meet My slave the way he expects Me to.” Also, the fifty-third âyat of Sûra Zumar of the Qur’ân communicates, “Allah forgives all the sins of His slaves. He is the Forgiver and Merciful.” These communications tell us that the hope of Mercy should be more than the fear. On the other hand, the hadîths “Who cries because of the fear of Allâhu ta’âlâ will not go to Hell,” and “If you knew what I know, you would laugh less than you cried,” inform us that the fear should be more than the hope. 10– WORLDLY AMBITIONS (TÛL-I AMAL) The tenth of the illnesses of the heart is worldly ambitions (tûl-i amal). A person with this illness in his heart wants and desires a long life so that he may derive all the pleasures, joys and enjoyments. Desiring a long life for the purpose of performing worships is not considered as a worldly ambition. Those who have worldly ambitions will not perform their worships within their prescribed times. They will not make tawba. [1] Their hearts – 53 –

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