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Ethical Advice 216

Ethical Advice 216

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Ethical Advice from Ayatullah Makarim Shirazi


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Ethical Advice from Ayatullah Makarim Shirazi


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Published by: awaiting on Feb 14, 2008
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In the name of All°h, The Most Gracious, The Most Merciful
Topic of Discussion:Topic of Discussion:Topic of Discussion:Topic of Discussion: TheTheTheThe Characteristics of Characteristics of Characteristics of Characteristics of thethethetheTrue BelieverTrue BelieverTrue BelieverTrue Believer :Øad¢th #:Øath #:Øath #:Øad¢th #13131313 [ Discussion #[ Discussion #[Discussion #[ Discussion #16161616 ]]]]Part IIIPart IIIPart IIIPart III
Lectures on Akhl°q given by His EminenceAyatull°h al-`U®m° al-Ø°jj ash-Shaykh N°•ir Mak°rim ash-Sh¢r°z¢ (may All°h protect him)Translated by Saleem Bhimji – www.al-mubin.org – al-mubin@al-mubin.org
Topic: The CharacteristicsOf The True Believer – Part III
nour previous discussions, we had begun explaining a ¦¡d¢th from the Noble Prophet (blessings of All¡h beupon him and his family) in which this great personality detailed one hundred and three qualities that the truebeliever must possess. Ten of these qualities were explained in detail and now we embark on explaining sixmore characteristics.
Text of the °ad¢th:
 
  
 
English Translation: English Translation: English Translation: English Translation: “(The true believer) is that person who continuously reminds those people who have been negligent; they are teachers of the ignorant people; they do not aggravate other people who aggravate him and they do not interfere in those things which are not their business and if another person falls into a tribulation, (the true believer) does not rejoice at it nor does he back-bite another person” 
The eleventh characteristic of the true believer is that he [
]or that he
“continuously reminds those people who have been negligent” 
meaning that the true believer is the person who advises those around him who areinattentive. A person is said to be negligent (Gh¡fil) when he knows something however he is not paying attention(concerning that thing). For example he knows that drinking alcohol is ¦ar¡m (prohibited) however he did notpay attention to that ruling.The twelfth characteristic of the true believer is that he is a [
]or that he is a
“Teacher of the ignorant  person” 
– meaning that the true believer teaches others around him who may be unaware. The ignorant (J¡hil) isthe person who does not know (something). What is the difference between scolding the person who is Gh¡fil or negligent and guiding the person who is J¡hilor ignorant and (what is the difference) between Amr bil Ma{r£f wa Nah¢ {Anil Munkar?
r, Volume 64, Page 310
These three obligatory acts must not be mixed up or confused with each other. The Gh¡fil or negligent person isthe one who knows the (Isl¡mic) rulings however he is not attentive (meaning that he has forgotten the issue orruling at hand). For example he knows that it is ¦ar¡m (prohibited) to backbite however he forgets this and thus,gets involved in the act of backbiting. The J¡hil or ignorant person is the one who does not know the ruling andthus, we wish to teach him the ruling - for example a person who does not know the ruling in relation tobackbiting. The ruling of Amr bil Ma{r£f wa Nah¢ {Anil Munkar is also something that is performed in regards toan issue when the person is aware of the issue at hand and its’ ruling and is neither Gh¡fil (negligent) of it nor is heJ¡hil (ignortant). With this said, the question arises that what is the ruling of each of these?In relation to the person who is Gh¡fil or negligent and who is inattentive of the issue at hand, if the issue is not soimportant such as the eating of something which is najis (ritually impure), then it is not w¡jib (obligatory) toremind that person and this issue is only limited to those important tasks such as shedding the blood of aninnocent person thinking that he is a sinner (and thus, must be killed). The person who is J¡hil or ignorant to therulings must be taught them and this act is a w¡jib (obligatory) one.In relation to Amr bil Ma{r£f wa Nah¢ {Anil Munkar in which a person knowingly and intentionally performs a sin,we must command him to good and prevent him in committing evil through the use of kind words. Thus, each of these three acts is w¡jib (obligatory) however their scope is quite different from one another. That which isnormally seen amongst the common population that they say “Let M£s¡ be on his own d¢n and {Is¡ be on his ownd¢n” (meaning that we should not interfere with other people or pry into their lives) or that as people normally saythat, “You are not going to be in my grave” (so then do not tell me what to do and what not to do) are words thathave absolutely no meaning. We must guide and direct one another and must not be indifferent to this issue. This is not interfering in the livesof other people as it is mentioned in the a¦¡d¢th that the example of the person who lives amongst a group of sinners is similar to the person who is sitting in a boat in his own area and drills a hole in the bottom of the boatand when other people start to ask him what he is doing he replies, “I am making a hole in my part of the boat” towhich the people reply to him, “We all share the same eventual outcome. If the boat has holes in it, then we willall drown!” There are other examples in the a¦¡d¢th such as the one in which it states that if a store in a shoppingplaza catches on fire, then when the people who work in that plaza get together to help put out the fire, the ownerof that shop has no right to say that why are you interfering here – this is my own shop!” Since in reply, thepeople would say, “We too are working in this same plaza and it is possible that the fire from your shop wouldalso affect and burn down our shop.” These two examples are accurate portrayals of the philosophy behind Amrbil Ma{r£f wa Nah¢ {Anil Munkar and are proof that this is a general responsibility for all people since we all shareacommon eventual end.The thirteenth characteristic of the true believer is that [
]meaning that he does not irritate the peoplewho irritate him. In the Isl¡mic understanding, we have two terms which are different from one another:1. {Ad¡lah: The meaning of this word is [
]which means that to that amount thatyou have been oppressed, you are permitted to oppress that other party (not more than this).2. Fa¤hil¡h: This is something other than {Adl or justice and in reality, is what we refer to as {Afw or forgiveness.By this we mean that we do good to a person who does bad to us and this is one of the greatest characteristicssuch that the Prohpet of Isl¡m (blessings of All¡h be upon him and his family) has said:
675 
“The person who has prevented you (from something) should still be given (his right).” 

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