The World Of Soul
Huluq
High morals
“A lasting recompense awaits you, for yours (o, Mohammed) is a sublime nature [that is the All-mighty Creator has bestowed on you high morals as the integral part of your nature]".[1]
Prophet Mohammed (let peace and Allah’s blessing be upon him) used to emphasize:
“Verily, making high morals complete and perfect is the main part and aim of my mission".[2]
“The best from among you are those who have the best moral qualities".[3]
“Those believers, who have the best morals, will have the most complete faith".[4]
“Verily, you will not gain people [you will not win their favour] by means of your wealth, but only by means of a friendly face [frankness] and high morals".[5]
Prophet Mohammed (let peace and Allah’s blessing be on him) was once asked about high morals and he quoted [from the Qur’an]: “Add [to your armoury] the ability to forgive [to be indulgent]; order [observe and incite other people to pay attention to] the generally recognized norms [of generosity and piety] and turn away from the ignorant [do not give heed to them, do not burden yourself with their hostile behaviour or rude words, do not requite their evil with evil]" (see the holy Qur’an, 7: 199)[6], and then he added: “[High morals] is the ability to establish friendly relations with those who broke them off [to re-establish friendly or, for example, kindred relations with those, who initiated their break-off]; it is the willingness to help somebody who [at a certain moment] bereaved you of something or did not give [their help]; it is the ability to forgive those who once insulted (abused) or oppressed you".[7]
Prophet Mohammed (let peace and Allah’s blessing be upon him) was once asked: “What can lead a man to Paradise?" And he answered: “The presence of high morals".[8]
The prophet, sent forth to mankind as a blessing[9] emphasized: “One of the heaviest [one of the most precious virtues] on the scale of the deeds of the believer [on the day of Doom] will be high morals. And, verily, rude and uneducated people are the objects of the hatred of Allah, He is the Most High".[10]
Here follow some wise theologian sayings which offer the means of practical application of these Hadith:
“High morals is the best quality (along with faith) that man can possess. This virtue defines the value and the essence of man. Through his appearances man can conceal from people his flaws. Whereas good manners and high morals show his true nature".
Ar-Rasi[11] said: "High morals imply that man gives a low appraisal to his own deeds (whatever considerable they may be; i.e. man can estimate his deeds critically and objectively) and worships that which is bestowed on him by Him, the Most High (i.e. man appreciates the worldly goods and regards them as very meaningful and significant)".
“High morals means being very close to people but keeping astray from that which is between them (keeping away from quarrels, disputes, gossips etc.)".
It was reported that once Ibrahim ibn Adham[12] walked in the steppe. And he met a soldier and the latter asked him: “Is there a village near here?" The righteous man showed him the cemetery, and the soldier hit him on the head and cursed him. The soldier went further and saw people, who told him that he had hit a famous righteous man. The soldier regretted his deed and came back and began to apologise. And the righteous answered him: “When you hit me I prayed to the Most High for Paradise for you". And the soldier asked bewildered: “But why, for what reason?" Ibrahim ibn Adham answered: : I know firmly that Allah will give me good for this pain, that is why I did not want you to be chastised, punished for your deed".
It was transmitted that once Prophet Mohammed invoked the Most High: : O, my Lord! I beg you to do so that people do not impute to me that which I do not possess (so that they do not slander me with that which is not typical of me)". A divine revelation was sent forth to the Apostle of the Creator by the Lord of the world: : I did not make this [exception] even for Me, so how can I make it for you?" (People say a lot of bad things about Allah the Most High, the Lord of the world, the Creator of the world... But their tongues do not fail or fall out of their cruel mouths. Why? Man is reprieved till the moment when he breathes his last. Before this moment Allah (out of His mercy) gives a man the possibility to repent and return to the right path).
Al-Fudeyl ibn ‘Iyad said: : I would rather have a sinner with good manners, than an ill-bred righteous as my companion".
‘Abdullah ibn Mubarak defined high morals as follows: : A kind and friendly face (a friendly attitude), self-devotion to the good and righteous (Ma’ruf) without causing harm or pain to other people".[13]
If a person who is close to you (in life, conversation, activities, namaz-prayer) does not influence you badly in any respect, this person possesses high morals. While bad manners reveal themselves when your eyes constantly notice their manifestation (that is the manifestation of bad manners) in others (but not in yourself).[14]
The Prophet (let peace and Allah’s blessing be upon him) said:
“Piety, high morals, good behaviour will be the weightiest on the scale of deeds on the Day of Judgement [that is, for example, ten units, acquired as a result of a noble deed will be far heavier and weightier than ten units of retribution, that were fixed by the angels while man was giving in charity or performing an additional prayer]";[15]
“Verily, those from among you, who have the best and the highest morals, will be closest and dearest to me on the Day of Doom".[16]
Once some of the companions asked Prophet Mohammed (let peace and Allah’s blessing be upon him) to pray to the Most High for a malediction for the pagans. And Allah’s Apostle answered them: : God sent me forth as a blessing, but not as a punishment“.[17]
***
Here we adduce one of the Du’a prayers, that a Muslim sometimes sends up to the Most High in connection with the said: : Allahumma, kama hassanta halky, fa hassin huluqy" or “Allahumma, ahsin huluqy, kama ahsanta halky" (Allah, perfect my morals, just as you perfectly created me).[18] Amen.
[1] See: The Holy Qur’an, 68: 4.
[2] Three hadith with the same sense narrated by Abu Hurayra; the holy ahadith from al-Bukhari (at-tarih), al-Bukhari (al-adab al-mufrad), al-Hakim, al-Bayhaky and others. See, for example: As-Suyuty Dj. Al-djami’ as-sagyr. P.155, hadith ¹ 2583, “sahih”, ¹ 2584 “sahih”, ¹ 2585 “hassan”.
[3] Hadith from ‘Abdullah ibn ‘Amr, the holy hadith from Ahmad, al-Bukhari, Muslim, at-Tirmizhi, Abu Daud, Ibn Habban, al-Hakim and others. See, for example: As-Suyuty Dj. Al-Djami’ as-sagyr. P. 243, hadith ¹ 3984, “sahih”; al-Hatyb al-Baghdadi A. Tarih Baghdad [The history of Baghdad]: 19 volumes Beirut; al-Kutub al-‘ilmiya, the 2nd volume, p. 316; Al-Amir ‘Alaud-din al-Farissi (675-739 A. H.). Al-ihsan fi takrib sahih ibn Habban [A noble deed in approaching the ahadith collection of Ibn Habban (to
the reader)]: 18 volumes Beirut: ar-Rissalya, 1991, the 2nd volume, p. 225, 226, hadith ¹ 477, “sahih”.
[4] Hadith narrated by Abu Hurayra, as well as by ‘Aisha; the holy ahadith from Ahmad, at-Tirmizhi, Abu Daud, Ibn Habban, al-Hakim and others. See, for example: Ahmad ibn Hanbal. Musnad [the collection of ahadith]: 6 volumes Beirut: al-Maktab al-islami, 1985, the 2nd volume, p. 250; as-Suyuty Dj. Al-djami’ as-sagyr. P. 88, 89, ahadith ¹ 1440 and 1441, both “sahih”; al-Amir ‘Alaud-din al-Farissi. Al-ihsan fi takrib sahih ibn habban. The 2nd volume, p. 227, hadith ¹ 479, “hassan”.
[5] Zaglul M. Mawsu’a atraf al-hadith an-nabawi ash-sharif [the Encyclopeadia of the beginnings of holy prophetic sayings]; 11 volumes Beirut: al-Fiqr, 1994, the 3rd volume, p. 506; al-Hayssami A. Mudjma’ az-zawaid wa manba’ al-fawaid: 10 volumes Cairo: al-Kudsi, the 8th volume, p. 22; al-Munsiri Z. At-tarhib min al-hadith ash-sharif [Inducement (to good) and retention (from evil) in the prophetic heritage]: 4 volumes Beirut: Ihya at-turas al-‘arabi, 1968, the 3rd volume, p. 411.
[6] See: As-Suhayli W. At-tafseer al-munir [The elucidating tafsir]: 32 volumes Damascus: al-Fiqr, 1991, the 9th volume, p. 217, 218.
[7] Harun ‘A. Tahzib ihya ‘ulum ad-din [The abridged version of the book by imam al-Ghazali “The revival of the sciences on faith”]. Cairo: at-Tawzi’ wa an-nashr al-islamiya, 1997, p. 307; as-Suhayli W. At-tafseer al-munir. The 9th volume, p. 218. See also: Al ‘Askalani A. Fath al-bari bi sharh sahih al-bukhari: 18 volumes. The 9th volume, p. 195, hadith ¹ 4642.
[8] Hadith narrated by Abu Hurayra; the holy hadith from Ahmad and others. See, for example: Ahmad ibn Hanbal. Musnad [the collection of ahadith]: 6 volumes Beirut: al-Maktab al-islami, 1985, the 2nd volume, p. 291.
[9] See: the Holy Qur’an, 21: 107.
[10] Hadith from Abu Hurayra; the holy ahadith form Ahmad and others. See, for example: Ahmad, Abu Daud, Ibn Abu Shayba, al-Bukhari (al-adab al-mufrad), at-Tirmizhi and others. See, for example: Al-Amir ‘Alaud-din al-Farissi. Al-ihsan fi takrib sahih ibn habban. The 2nd volume, p. 230, hadith ¹ 481, “sahih”; as-Suyuty Dj. Al-djami’ as-sagyr. P. 115, hadith ¹ 1853; al-Kurtubi M. Al-Djami’ li ahkam al-qur’an [the collection of the injunctions of the Qur’an]: 20 volumes Beirut: al0Kutub al-‘ilmiya, 1998, the 18th volume, p. 149; al-Muttaky A. (died in 975 A. H.). Kanz al-‘ummal [The well of the toilers of faith]: 18 volumes Beirut: ar-Rissala, 1985, the 3rd volume, p.9, ahadith ¹ 5175-5187.
[11] Abu Mohammed ‘Abdullah ibn Mohammed ar-Rasi (died in 353 A.H.). He is one of the theologians of Moslem history. He said: ”Eloquence is typical of scholars. The ability to give explanation is characteristic of wise men. While those who can express themselves without using the mentioned statement are very distinguished”; “You are truly patient if you do not complain and nobody (besides the Most High) knows about your troubles”.
Imam ar-Rasi was asked once: ”It is odd, but why people, being aware of their mistakes, do not cease to commit them?” He answered: ”The reason is very simple. People boast of their knowledge more than use it in practice. Their attention is focused on their appearances, but they do not give heed to the culture and morality of their inner world. That is why they are blind in their hearts and unpractical (lazy, restrained) in their actions”. See: Al-Kushayri A. (376-465 a. H.). Ar-rissalya al-kushayriya. Damascus: al-Assad, 2000, p. 119.
[12] Ibrahim ibn Adham (died in (about) 161 A. H.; 778). We adduce the approximate date of his death, for this famous righteous man was always on his way. He was brought up in a rich family, but once while hunting he was pondering on the purport of life, which made him leave the placid and prosperous life in his paternal house and seek for knowledge. Among his contemporary scholars Ibrahim ibn Adham was famous for his art of eloquence. A famous scientist-theologian Sufyan as-Sawri hasted to finish his speech every time he noticed this righteous man among those people who came to listen to his teaching, for Sufyan as-Sawri honoured the gift for eloquence and the knowledge of this man greatly. Ibn Adham earned his living during the time of reaping the harvest, he quarded gardens as well. He closely associated with Sufyan as-Sawri and Fudeyl ibn ‘Iyad. See also: Az-Zirikli H. Al-a’lam. Kamus taradjim: 8 volumes Beirut: al-‘Ilm lil-malain, 1986, the 1st volume, p.31; al-Kushayri A. Ar-rissala al-kushayriya. P. 54-56.
[13] See: Al-Kurtubi M. Al-Djami’ li ahkam al-kur’an. The 18th volume, p. 149.
[14] See: Al-Kushayri A. Ar-rissala al-kushayriya. P. 380-385.
[15] Hadith from Abu Darda’; the holy ahadith from Ahmad, at-Tirmizhi, Abu Daud and others. See: Al-Baga M. Muhtassar sunan at-tirmizhi [The abridged version of the holy ahadith collection of at-Tirmizhi]. Beirut: al-Yamama, 1997, p.274, ahadith ¹ 2003, “hassan, sahih”, ¹ 2004, ¹ 2005, “sahih”. See for the Tahridj for all hadith collections : Al-Amir ‘Alaud-din al-Farissi. Al-ihsan fi takrib sahih ibn habban. The 2nd volume, p. 230, hadith ¹ 481, “sahih”.
[16] Hadith from Abu Sa’laba and others; the holy ahadith from Ahmad, at-Tabarani, al-Munziri, at-Tirmizhi and others. See, for example: Al-Baga m. Muhtassar sunan at-tirmizhi. P. 276, hadith ¹ 2019, “hassan’; al-Amir ‘Alaud-din al-Farissi. Al-ihsan fi sahih ibn habban. The 2nd volume, p. 231, 232, hadith ¹ 482, “sahih”.
[17] Hadith from Abu Hurayra; the holy ahadith from al-Bukhari (at-tarih) and others. See, for example: As-Suyuty Dj. Al-Djami’ as-sagyr. S. 155, hadith ¹ 2585, “hassan”; al-Muttaky A. Kanz al-‘ummal. The 11th volume, p.426, hadith ¹ 31997; Saglul M. Mawsu’a atraf al-hadith an-nabawi ash-sharif, the 3rd volume, p. 529.
[18] Hadith from Ibn Mas’ud; the holy ahadith from Ahmad. See: Al-Benna A. (known as as-Sa’ati). Al-fath ar-rabbanni li tartib musnad al-imam ahmad ibn hanbal ash-shaybani [God’s revelation (help) in the regulating of the hadith collection of Ahmad ibn Hanbal ash-Shaybani]: 12 volumes, 24 parts, Beirut: Ihya at-turas al-‘arabi, the 7th volume, part 14, p. 281, hadith ¹ 214; al-Muttaqy A. Kanz al-‘ummal. The 3rd volume, p. 12, hadith ¹ 5197.
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