The best example of how to show delicacy is the Prophet (peace and blessings be upon him), as well as his companions, tabiins, etc. - the best representatives of this ummah. It is said that once Hasan and Hussein (may Allah be pleased with them), the grandchildren of the Prophet (peace and blessings be upon him), saw a man who did not perform ablution very carefully. Because of their good manners, they could not say to him: "You are doing ablution badly, you are doing ablution wrong." They decided to make it very beautiful. The grandchildren of the Prophet (peace and blessings be upon him) approached this man, and he was aged, and said to him: here we are arguing which of us performs ablution better. Hasan (may Allah be pleased with him) said: “I say that I perform ablution as the Prophet (peace and blessings be upon him) performed, and he says that he performs as the Prophet (peace and blessings be upon him) performed. We want you to watch how we perform ablution and tell which of us performs it better. And Hasan (may Allah be pleased with him) performed ablution - he did it beautifully, as he saw how the Prophet (peace and blessings be upon him) did it himself; then Hussein (may Allah be pleased with him) proceeded to ablution and made him no worse than his brother. When they finished their ablution, they asked, “Now tell me, which of us performed ablution better?” This old man was very surprised and said: “By Allah, I don’t know how to perform ablution like you.” Thus, this person realized that he did not perform ablution the way it should be done, and corrected himself.
In the time of the Prophet (peace and blessings be upon him), the Arabs were a dense, wild people. Once, when the Prophet (peace and blessings be upon him) was sitting in the mosque with his companions, some Bedouin ran into the mosque, went to the corner of the mosque and began to urinate. The indignant askhabs of the Prophet (peace and blessings be upon him) stood up to stop this man, punish him, but the Prophet (peace and blessings be upon him) forbade this and said: let him finish. When this man finished, he was brought to the Prophet (peace and blessings be upon him), and the Prophet (peace and blessings be upon him) explained to him what a mosque is and that it is not appropriate to do this here. And he explained it all so beautifully that this man, being struck by the behavior of the Prophet (peace and blessings be upon him) and his words, converted to Islam.
When the azan was not prescribed yet, Umar ibn Khattab (may Allah be pleased with him) and another associate Zayd ibn Thabit (may Allah be pleased with him) saw the azan in a dream, heard how it sounds. They came to the Prophet (peace and blessings be upon him) and told him the dream. The Prophet (peace and blessings be upon him) said to them: "Truly, this is a true dream." And he said to Zayd ibn Thabit: "Bilal has a more drawn-out voice, tell Bilal to read the azan." The Prophet (peace and blessings be upon him) said this because he did not want to offend him. After all, it may be that Zayd ibn Thabit himself wanted to call for prayer. And the Prophet (peace and blessings be upon him), saying that this dream is true, noticed that Bilyal’s voice was longer and louder, so “instruct him to read the azan.”
The best representatives of our ummah, imams, mujtahids, such as Imam Abu Hanifa, were also very skillful in choosing the time, place and the right occasion to pronounce the most necessary word in order to radically change a person. Right next door to Abu Hanifa lived a young man who used alcohol; he often drank all night, sang songs and made noise, even when Abu Hanifa got up for morning prayers. His behavior made the imam uncomfortable, irritated, but nevertheless Abu Hanifa was waiting for the right moment, the right opportunity to strike a “blow” in the good sense of the word. Once Abu Hanifa got up for morning prayer and did not hear any sounds from his neighbor - there was no drunken singing. Abu Hanifa began to wonder what was the matter with this man, and he was told that he had been detained. You know that during the time of the Caliphate, drunkenness was punished. Abu Hanifa immediately hurried to the place where he was detained, found those people and asked him to be released. And it should be noted that when this young man got drunk and sang, then, as if lamenting and grieving, he said: They gave such a guy an abyss, they ruined me!“It often happens: when you see a drunk person, he blames anyone for his condition, but not himself. And so Abu Hanifa followed this man, asked him to release him, took him out of there, put him on his animal behind him; and while they were getting home, Abu Hanifa did not utter a single word. Only when they reached the house, Abu Hanifa said to him: “And now we have given you an abyss, and now we have destroyed you?” And this young man, being ashamed by these words, seeing all the care of Abu Hanifa, the care of his neighbor, realizing how much he cares about him and does not want to let him go to waste, lowered his head and said: “Wallahi, I will never drink alcohol again, I I will never return to this sin again. It was this word, this moment that Abu Hanifa had been waiting for.
It's no secret that many of us have relatives who "use". Moreover, it often happens that in their souls they are very noble people, very kind, they have excellent character traits that almost do not show themselves and seem to be waiting for their moment. Therefore, we need to arm ourselves with this principle, find the right moment, the right occasion, and say very warm, not harsh words - the right words, and that will be enough. You can speak at the wrong time whole hour, and this will not be useful, but you can say two or three words at a time, and that will be enough.
One day, one of the Meccans-mushriks came to the Prophet (peace and blessings be upon him). It was a time when the number of companions increased, and the polytheists did not know how to stop the Prophet (peace and blessings be upon him); they used different ways humiliation, mocked and ridiculed, but at one moment they decided to act in a different way: to try to offer something to the Messenger of Allah (peace and blessings be upon him), so that he would refuse the call to the Almighty. And the Meccan Abulwalid, a respected person among the Meccans, went to the Prophet (peace and blessings be upon him) and said: “ O Muhammad, I want to offer you something. Will you listen to me? The Prophet (peace and blessings be upon him) said: Okay, Abulwalid, I'm listening to you.". And then Abulwalid began to offer him: “ If you pursue the goal of gaining wealth with your call, we will give you wealth - we will collect your property and you will be the richest; if you want power, we will give you power - we will put you as a leader among us, and without you not a single decision will be made, you will rule us; if you are sick, if you have some visions and you suffer from it, we will find the best doctor for you who will cure you". The Messenger (peace and blessings be upon him), hearing these humiliating words, did not interrupt him, did not say: “ What are you saying?! What are you talking about?! What are you carrying?! What's the conversation?!» He listened attentively to Abulwalid, and then also asked if he had said everything. Then the Prophet (peace and blessings be upon him) addressed him: Now listen to me what I say”, - and began to read the surah “al-Fussila”. The content of this surah plunged Abulwalid into fear: unable to bear this reading, he put his hand to the mouth of the Prophet (peace and blessings be upon him) and asked him to stop - these words frightened him so much and struck him with their singularity. Abulwalid was an Arab, he knew very well that such syllables were never used among the Arabs, it was something unprecedented.
This story once again demonstrates how the Prophet (peace and blessings be upon him) was able to conduct dialogues. He listened to the visitor, did not interrupt him, and even when he offered him something humiliating, the Prophet (peace and blessings be upon him) listened to him and even asked if he had anything to add, and only then began to speak.
There is another story that happened to our Prophet (peace and blessings be upon him). When the wife of the Messenger of Allah (peace and blessings be upon him) Khadija (may Allah be pleased with her), Uncle Abutalib, died, when he lost his very close people and support in their person, when the persecution of the Prophet (peace and blessings be upon him) intensified, he hoping that his call would be heard and accepted by other people, he went to Taif. However, in Taif, he received an even greater rebuff: the locals ordered the Prophet (peace and blessings be upon him) to be thrown with stones, and the freedman Zayd protected him with his body and himself received a cut on his head from a stone, the Prophet’s feet (peace and blessings be upon him) were bloody. And in such an oppressed state, feeling sadness and resentment, they hid behind one wall and took refuge in the shade of one vineyard. This vineyard, in the shade of which they sat down, belonged to two Arabs. These Arabs had a Christian servant. The owners of the vineyard, seeing the Prophet (peace and blessings be upon him) and his companion, took pity on them and sent a servant, whose name was Addas, to take a bunch of grapes to the Prophet (peace and blessings be upon him). Addas took the grapes, took them to the Messenger of Allah (peace and blessings be upon him), put them in front of him and made it clear that he should taste these grapes. The Prophet (peace and blessings be upon him), taking a bunch, said: “Bismillahi rrahmani rahim,” and brought it to his mouth. Addas, being a religious believer, was surprised and said: "The Arabs do not say such things." He had long lived among the Arabs and knew what they said and what they did not say. And he said: "I have not heard the Arabs say that." The Prophet (peace and blessings be upon him) asked him: What is your name?"He replied:" Addas». « Where are you from?» Set new question Messenger of Allah (peace and blessings be upon him) From Ninava' said the servant. And this was the area where the Prophet Yunus (peace be upon him) lived. And the Prophet (peace and blessings be upon him) says to him: You are from the city of the righteous, from the city of the Prophet Yunus ibn Mata (peace be upon him) ". Addas was surprised and asked: How do you know? Who told you that he was a prophet?"The Messenger of the Almighty (peace and blessings be upon him) replied:" Addas. Yunus ibn Mata is my brother. He was a prophet and I am a prophet ". Addas rushed to the Prophet (peace and blessings be upon him) and began to kiss his head, hands and even feet.
Notice how the Prophet (peace and blessings be upon him) structured his speech. The first thing he started with was the name of Allah. He said "Bismila". In all his affairs, and especially in matters of invocation to Allah Almighty, a person needs to start with the name of Allah, for this is success. Further, the Prophet (peace and blessings be upon him) asked the most important thing: “What is your name?” But it was possible not to ask about the name, because it seems to matter what it matters, but the Prophet (peace and blessings be upon him) knew that this was a very powerful instrument of influence. Address any person by name and you will notice how it changes their attitude.
Having asked a person for a name, the Prophet (peace and blessings be upon him) immediately used this name in a conversation. After all, he asked about it for a reason. "Where are you from?" he asked further. And when Addas replied that he was from Ninav, the Prophet (peace and blessings be upon him) said: “You are from the city of the Prophet Yunus (peace be upon him)”, and he also called the name of his father: “Yunus ibn Matta”. And when the servant asked how he knew that Yunus (peace and blessings be upon him) was a prophet, the Messenger of Allah (peace and blessings be upon him) did not say: “I am a prophet and he is a prophet”, but used warmer words: “He is my brother, and he was a prophet, and I am a prophet."
The Messenger of Allah (peace and blessings be upon him) in communication with people, if three people were sitting, forbade two to have some kind of dialogue, and the third listened to them, forbade the third person not to have any attention from those two, because it is ugly ; if more than three people have gathered, then it is already possible for two to conduct a separate dialogue.
Still very important rule so that people, sitting three of us, would certainly speak the language that they all understand. There was such a case. Two Muslims talking to each other Arabic when an Englishwoman entered, they switched to English language. It happened once, twice, and repeated every time she entered. This amazed her and she asked, "Why do you speak the language I understand when I come in?" They replied: “Islam forbids us not to treat people with respect. This is etiquette. This woman was amazed at what their Prophet (peace and blessings be upon him) taught them, and after a while she converted to Islam. She said, "Your Prophet (peace and blessings be upon him) was a very civilized man, if that's the case."
Still, speaking about the language, about the purity of the language, about the ability to communicate, I would like to give one more case that will serve as an example for us, so that we purify our tongues, change our speech, begin to speak pleasantly, so that our words are pleasant to hear. For everything to start to change better side, you need to start with the simplest and most important things. One of the Tabi'ins was walking down the street with his son. Apparently, some dog stopped near them, because the son of this tabi'in said: "Come in, dog, son of a dog." Tabi'in scolded his son and told him not to say such words. "Why? the son asks. “This is a dog and the son of a dog, isn’t it?” Tabiin said: “You did not say this after the fact, not in order to note this fact; you said it to humiliate, to humiliate this animal.”
Therefore, let's start with the purity of our languages, our speech - let's purify it.
MuhammadNurmagomedov
"Trap of Globalization"
Hans Peter Martin
Harald Schumann
2001
Moscow
Preface to the Russian edition
Before you, dear reader, is not an ordinary book. Its lively language, vivid comparisons, and the authors' interested conversation about the burning problems of the economic order established in the world will not leave you indifferent. In presenting the most acute problems of the modern world market, the authors rise to the level of global generalizations. The authors show modern world as if from an invisible side, revealing its harsh economic reality, leaving no rosy illusions about free competition, freedom and equality for all. This is the world of the industrial-financial elite, which today controls the world economic order. And it is no coincidence that the authors call it a global trap for the entire modern post-industrial civilization.In a series of documents prepared by the UN, "Agenda for the 21st Century", which received universal recognition at international meetings top level, the idea is given that the modern world with all its socio-economic systems and ways of life is in a deep civilizational crisis, fraught with ecological, economic and social catastrophes.
Under the auspices of the UN recent decades a versatile concept of sustainable development of society and the economy was developed, in which a decisive roll was made on the humanization of the socio-economic life of society, ensuring effective control over the efficiency of using the Earth's natural resource potential in the interests of the entire population of the planet, observing the rights and freedoms of citizens, social protection the population on the paths of a more even distribution of income and capital, etc. At its core, this is the concept of the third way of socio-economic development, free from various kinds of ideologies and political and economic clichés. A concept based on social creativity and social consolidation, on the strict observance of democratic freedoms and the fulfillment of the authorities' obligations to the people. The most important of these obligations are: preventing a decline in the living standards of the people and a deterioration ecological environment human habitation as a result of reforms or any other transformations, compliance with the entire set of social guarantees and standards established by the Law. Failure to comply with the socially guaranteed level wages, pensions and other social payments to the population, and even more so their untimely payment should be considered as the greatest sin, as a serious criminal offense.
The attractive image of the third way finds an increasing number of supporters among scientists, specialists, public and political figures. different countries peace. But many of them are thinking about the economic model of this third way.
It is unlikely that the economic system that has developed in the process of integrating countries into major economic unions and blocs can be accepted as such a model. Life reveals deep contradictions between them and the rest of the world. It is these issues that the authors focus on. One of them is central. It's an employment problem.
On the one hand, the modern industrial-information society is a society of unlimited possibilities, providing the highest labor productivity, creating everything the necessary conditions for technical re-equipment of production based on the latest technologies, the development of modern high-speed communication systems and means of communication, the accumulation and dissemination of scientific, technical and other information important for the life of people. All this brings countries together, creates all the necessary prerequisites for ensuring the stable functioning of information networks and integration into the world market system.
On the other hand, for the effective functioning of this system, as the authors reasonably note, 20 percent of the most qualified workers, scientists and specialists on the planet are enough. Today, the vast majority of them have already been integrated by the countries of the golden billion. And what about 80 percent of the population of the rest of the world, where, of course, Russia also ends up? The answer to this question is the architects of modern information model society does not give. Apparently, at best, we can only talk about the provision of charitable assistance to backward countries from the countries of the golden billion. And this assistance, as life shows, is directly dependent on the loyalty of its recipients in relation to the world order established by the West.
It is unlikely that the peoples of the world will agree with the role assigned to them. The policy of social degradation, pushing the majority of the able-bodied population to the periphery of the world civilization is obviously doomed to failure. It will act as a powerful center for the emergence of all new social conflicts, regional clashes and local wars, which, upon reaching a certain critical mass, can turn into a global confrontation between countries and peoples of the world. On this side of the matter, it seems to me, one should turn Special attention.
It is well known, for example, that in order to ensure internal self-sufficiency in food with the effective development of agricultural production at the current level of world agricultural technologies, it is enough to have 7-8 million people in the countryside. But then, naturally, the question arises - what to do with the remaining 25-30 million people, directly or indirectly connected today with agriculture? Same problem 20:80! And take another, no less important area - the coal industry. For the past seven years we have been actively restructuring it. More than one tranche of the World Bank was issued for this. And the problem, meanwhile, is solved extremely slowly. And its whole essence again rests on the need to equip a huge number of new jobs, master new professions, relocate a huge army of people to other regions of the country, etc. etc. Recently, this problem has escalated with a new, unexpected for many, side. It turned out that the protracted "gas pause" is not able to solve many problems of the country's internal energy supply without additional development coal industry. This is how sometimes the crux of the problem turns. First, we are talking about the need for forced closure of a large number of coal mines and cuts, which is justified to a certain extent. But here, as always, due to the lack of a national economic approach, we have stepped over the permissible bar. And now, it seems, coal is also needed, but even using this coal at power plants converted to gas at one time turns out to be extremely expensive and inefficient. And the problem of employment again confronts us with renewed vigor.
It is impossible not to cite here the example of our defense industry. In the mid-90s, the then acting. During his visit to the city of Komsomolsk-on-Amur, Russian Prime Minister Yegor Gaidar expressed his understanding of solving the problem of defense industries. "Because," he said, "we don't need so many defense enterprises now, we must go for their drastic reduction." This means that if today there are 350 thousand people in Komsomolsk-on-Amur, then in this city, the development of which all these years has been associated with the defense industry, you need to leave somewhere around 35-40 thousand inhabitants, i.e. . reduce the population by an order of magnitude. And how much money is needed to employ highly qualified workers of the city's defense enterprises in other jobs? They still need to be re-created, relocated to new production facilities of the released workers, properly equipped, etc. But after all, nothing like acting. the prime minister did not propose. He probably didn't even think about it.
That's why we have global problem 20:80 gets such a tragic development.
Of great importance is the problem that G.-P. Martin and H. Schumann - this is the problem of financial speculation markets.
Even at the beginning of this century, the famous economist Pareto drew attention to the fact that the volume of financial agreements far outstrips the number of real commodity transactions. Today, the gap between financial and commodity markets has grown so much that the former lose their direct connection with the latter. Each of them seems to live their own life. What is the modern world financial system like? It's kind of like an inverted pyramid. Its narrow foundation is finances serving the real sector or the flow of commodity goods. They now account for no more than 10-12 percent of the total turnover of world financial resources. The rest of the money capital is in free float, has no real material content. This is the market where money makes money, that is, the market of roulette players.
Thanks to computer technology, providing with great speed the transfer of huge arrays of financial information from one point the globe to any other, local financial markets turned out to be looped into a single global financial network. It is "thrown" on all countries of the world, which provides them, in essence, open access to the largest financial markets of the old and new world and the opportunity for international speculators to participate in billions of dollars of financial transactions in real time. The financial market, the lion's share of which is the market of financial speculation, has become truly universal. With an iron hoop, he pulled all the countries around the largest financial magnates of the countries of the golden billion. This allows them to put certain countries on the brink of financial collapse. To do this, they only need to carry out through computer system transfer of capital from one regional market to another. And it often turns out that a crisis occurs precisely in those countries whose economies were on the rise before that. Lost organic bond between the real economy and its finances.
The world financial system has essentially turned into a global speculative conglomerate, functioning not in the interests of the development of national economies, the growth of industrial production and the standard of living of people, but in the interests of strengthening the positions of the countries of the golden billion. It is a cancer on the living tissue of the global economy. Its scale is constantly growing. Metastases permeate the financial systems of an increasing number of countries. The danger of this financial plague of the 20th century spreading is becoming more and more obvious. If it is not stopped, then, as progressive thinkers of our time predict, it can erupt into a global world crisis of the 21st century.
The authors raise the problems of great importance in terms of the role and place of the state in the modern market economy. And here the conclusions reached by the authors are not encouraging. In the near future, we will see an increase in the corrosive influence of global crime, corruption in the system government controlled, the loss of national sovereignty.
Now, for many, the failed essence of the idea of globalization of the world economic system is becoming obvious. All more progressive figures, both in our country and abroad, expresses sincere concern about the ongoing destructive processes in the world. And an increasing number of followers are thinking about the third way, about the implementation of a model of sustainable socio-economic development, free from the current paradoxes of the global market system.
But the main question, which still needs to be resolved, is to reveal the content essence of the third way. Now the time has come to show what are the foundations of the economic model that can pull humanity out of the global trap into which it has been drawn by the crisis of the modern information society.
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Ahlyak definition
Ahlyak in Islam
The role of faith and worship in moral perfection
human development
Prophet Muhammad (sallallahu alayhi wa sallam) -
example of high morality
Labor and akhlyak
Can ahlyak change
Morality of Imam Abu Hanifa.
Ahlyak definition
Ahlyak are human habits that are manifested in our actions and relationships with others. There are two types of habits: good and bad.
In order to gain the pleasure of the Almighty, it is necessary to get rid of bad habits and gradually accustom yourself to the great morality of Islam, doing good, righteous deeds.
Ahlyak in Islam
One of the aims of Islam is to educate highly moral people. Our beloved Prophet Muhammad (sallallahu alayhi wa sallam) said: “I have been sent down to you to improve morals.”445
“The most beloved by me and closest to me on the Day of Judgment is the one who has high morality.”446
When the Prophet (sallallahu alayhi wa sallam) was asked which slaves are loved by Allah, he replied: “Those who have high morality.” The man asked again: “O Messenger of Allah! And which believer (mu'min) is the smartest? The Prophet replied: “The most intelligent is the one who thinks a lot about death and prepares for it.”447
Both the performance of ibadah and the observance of the laws of morality are the command of Allah.
The role of faith and ibadah in moral
human perfection
A Muslim knows that Allah knows all his deeds and that there are angels who record them. He also believes that on the Day of Judgment his deeds will appear before him, for the good he will be rewarded, and for the bad he will be punished if Allah does not forgive him.
Allah Almighty has said in the Holy Quran:
فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يرَهُ
Meaning: “Whoever has done good worth a grain of dust, he will see it (in the scroll of his deeds, and Allah will reward him for it). Whoever has committed evil worth the weight of a speck of dust, (he also) will see it, (and he will be rewarded for it). 448
Knowing this, a Muslim tries not to commit sinful things and encourages good. A person who does not believe, or one whose faith is weak, does not feel responsibility before the Creator, and will commit all sorts of unseemly, sinful acts.
Ibadah strengthens faith: five times prayer teaches us to constantly remember the Great Creator of the universe - Allah, fasting increases mercy in the souls, saves hands from haram, and the tongue from lies, zakat saves from stinginess and strengthens the feeling of mutual assistance. All this benefits society.
Prophet Muhammad
(sallallahu alayhi wa sallam) -
example of high morality
Prophet Muhammad (sallallahu alayhi wa sallam) is a person who, by the Will of Allah Almighty, possessed in the highest degree worthy disposition and the best human qualities. When Mrs. Aisha (may Allah be pleased with him) was asked about the Prophet Muhammad (sallallahu alayhi wa sallam), she replied: “His character is the Koran.”449
The Prophet Muhammad (sallallahu alayhi wa sallam) himself lived according to the laws of morality and taught this to his companions. The Holy Quran says:
لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ
حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللهَ وَالْيَوْمَ الْآخِرَ
وَذَكَرَ اللهَ كَثِيراً
“For you in the Messenger of Allah is an exemplary example for those who hope for the mercy of Allah and the blessings of the Day of Judgment and remember Allah often.”450
In this verse, Allah Almighty commands that the life of the Prophet Muhammad (sallallahu alayhi wa sallam) should become for us an example of life according to the canons of Islam.
Labor and akhlyak
Islam instructs Muslims to work to earn a living and not depend on anyone. The work and earnings of people are different. We must pay special attention to earning in the permitted way and not to mix our rizik with the forbidden.
The Prophet (sallallahu alayhi wa sallam) rejoiced with the good news of those who honestly worked: “Those who traded lawfully will be with the Prophets on the Day of Judgment.”452
“Wealth does not harm those who fear Allah.”453
“Take what is allowed and leave what is forbidden.”454
“Give what you earn to the worker before his sweat dries.”455
“Whoever borrows with the intention of repaying it in time, Allah Almighty will help.”457
“Allah will not speak to three on the Day of Judgment, and will not look at them, and will not justify them, and for them there will be a painful punishment.” The Prophet (sallallahu alayhi wa sallam) repeated this three times. At this Abu Dharr exclaimed: “Cursed be their names! May they not achieve their aspirations! Who are they, O Messenger of Allah? The Prophet (sallallahu alayhi wa sallam) replied: “Those who are not allowed by pride to lift the hems of their robes, those who reproach another for helping him, those who, with false oaths, ensure the sale of goods.”458
“The permitted is explained and the forbidden is explained. However, there is something dubious between them that most people cannot discern. Whoever gets rid of the doubtful will save his honor and his faith. And whoever enters into doubt will enter into the forbidden, just as a shepherd leads his flock into an untested area where the flock may be in danger.”459
Truthfulness is one of the principles of Islamic morality. A Muslim should avoid lying, envy, ihtiqar (buying food and selling it only after the price rises). “A false oath may hasten the sale of a commodity, but deprives trade of a blessing.”460
The manufacturer must produce goods of high quality and without deception. The duties of the employee and subordinate are to perform the work entrusted to them fully, without flaws. If the worker does his work carelessly (motivated by the fact that none of the people sees him), he thereby moves away from the truth and appropriates earnings illegally; such an attitude is prohibited by our religion.
Thus, our religion prescribes a person to work, earning in an honest, permissible way, remembering that we came into this world in order to pass an exam, and then stand before our Lord.
CAN AHLIAK CHANGE
A child is born into this world pure and sinless. If his parents give him a good upbringing, he will grow up to be a highly moral person. In the absence of such an upbringing, it is difficult to expect morality and kindness from a person.
In an effort to get rid of the disease, we treat our body with various medicines. We also cleanse our soul from evil traits, improving and ennobling it.
The Prophet (sallallahu alayhi wa sallam) said: "Improve your character." These words of the Prophet prove the fact that personality traits are subject to change.
Communication with immoral people over time leads to the fact that a person adopts their vices and shortcomings. The Prophet (sallallahu alayhi wa sallam) said: “Friendship with a righteous person or a sinner is comparable to friendship with a musk merchant or a blacksmith. From the first you can buy musk or feel its aroma. At the second, you can burn your clothes with sparks or smell his unpleasant smell. 461
Our duty is to befriend good people and avoid bad ones, and if you get close to a bad person only to help him get better.
