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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.

(nafaqa) to satisfy the

(nafaqa) to satisfy the necessities of life. He will be contented with the deeds and decree of Allâhu ta’âlâ and will work to obtain sustenance in order to obey the commandment of Allâhu ta’âlâ. As he works, he will not cease to perform the acts of worship enjoined on him (fard), and will not commit prohibited acts. He will follow the orders of Islam while he is earning and spending. Poverty will be just as useful as being rich for this type of person and will be a means for him to obtain happiness in both this world and the next. A person who follows his nafs and who doesn’t have patience and contentment is not satisfied with the decree and destiny of Allâhu ta’âlâ. When he is poor, he objects to Him by saying that He has given him so little. When he is rich, he will not be content and will ask for more. He will spend his earnings on forbidden things. His poverty or riches will be a means of disaster for him in both this world and the next.] Doing any kind of business or trade, working on a permissible job for a wage, e.g., working as a shepherd, gardener, stonemason or working as a porter or working at construction jobs, is not excessive humility. Prophets ‘alaihim-us-salawât-u-wa-t-taslîmât’ and Awliyâ did all these kinds of work. Working to support one’s self, wife and children is an obligatory duty (fard). It is permissible (mubâh) to work at all kinds of jobs in order to earn more money (beyond the fard amount) with the intention of helping others with the extra money one acquires. Prophet Idris ‘alaihis-salâm’ worked as a tailor. Prophet David (Dâwûd) ‘alaihis-salâm’ worked as an ironworker. Prophet Abraham (Ibrâhîm) ‘alaihissalâm’ worked as a farmer and as a tradesman on textiles. Prophet Adam ‘alaihis-salâm’ weaved fabrics for the first time. [Enemies of religion write that the first human beings lived in caves and covered themselves with leaves. They have no documentation or evidence to back up their allegations.] Prophets Jesus (Îsâ), Noah (Nûh) and Sâlih ‘alaihim-as-salâm’ practised the professions of shoe making, carpentry and bag or case making, respectively. Most of the prophets ‘alaihim-us-salawât-u-wa-t-taslîmât’ were shepherds. Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ states in a hadîth-i-sherîf: “Purchasing one’s household needs and carrying them to one’s home is an indication of one’s not being a conceited person.” Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ bought and sold various things. He bought more (than he sold). He worked for others and employed others to work for him. He participated in business activities like joining corporations or its equivalent activities at his time and established business partnerships. He – 94 –

epresented others by proxy as well as appointed others to represent himself in several activities by giving proxy (wakâlat). He gave and received presents. He borrowed money or other things. He established trusts (waqf). But, he never said any harsh words to anyone or became angry with anyone while conducting all these worldly activities. He took oaths and administered oaths to others. Although he principally carried out his oaths, there were occasional instances of his not doing so and paying (the compensation called) kaffârat for breaking an oath. He made jokes but his jokes were always based on truth and therefore were always useful and yielded fruitful results. It would be kibr (conceit) to avoid or to be ashamed of the aforesaid behaviour. Many people are mistaken in this respect because they confuse humility with its extreme. The nafs dupes many a person on the tenuous distinctions between tawâdu’ and tazallul. 14– SELF LOVE (’UJB) Among the vices, the fourteenth one is self love. Self love is one’s liking his worships and good deeds and his taking pride in them. One’s appreciating the value of one’s performed worships and good deeds and worrying and fearing lest they should be lost would not be self love. Nor would it be self love to rejoice with the realization that these acts of worship are blessings performed owing to the Grace of Allâhu ta’âlâ. Yet it would be self love to rejoice with a narcissistic delight that you have accomplished a good deal of worship, without thinking of the Kindness that Allâhu ta’âlâ has bestowed on you. The opposite of self love is ‘minnat’, which is the realization that you did not obtain the blessings with your own working and sweating but they are the blessings bestowed by Allâhu ta’âlâ. Thinking in this manner is obligatory (fard) when there is the danger of self love, and permissible (mustahab) otherwise. The dominant factor that leads human beings into self love is ignorance and unawareness (ghaflat). Since self love is a vice, we must get rid of it. In order to get rid of self love, one should ponder that all kinds of good and useful deeds and faculties, e.g., intellect, mind, and knowledge were given to him so that he should do good deeds or worships with them. Property and ranks are all given to us out of the Decree and Will of Allâhu ta’âlâ and owing to His creation according to His Decree. ‘Blessings’ means things that are beneficial to human beings. Human beings experience sweetness by possessing them. All types of blessings are sent only by Allâhu – 95 –

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