Amr-i ma’ruf can be carried out in two ways. One is through speaking, writing and every means of communication. However, with this method, fitna ^[1] may occur if one has an insufficient amount of knowledge, or if disrespect is shown to the people being addressed, or to their traditions or laws. The other approach is to be an exemplary person in your behaviour by adopting the superior morality of Islam. Presently a similing face, a friendly manner, obeying the laws, paying your taxes and debts, and not despising anyone or violating anyone’s property rights or chastity is a most efficient and beneficial method of teaching Islam to others. For this reason, it is said that “lisan-ul-hal antaqu min lisan-il-qal” which means the language of the body and behaviour, without making use of words, is superior to languge itself.

    Therefore, to live in accordance with the superior morality of Islam is the best way to perform Amr-i ma’ruf and Nahy-i-munkar ^[2]. It is to carry out an important fard ^[3]; it is to perform an ibadat (worshiping). Tasawwuf ^[4] is the way which enables man to develop the ikhlas ^[5] needed in worshipping his Creator, and in enhancing the good morals necessary in his dealings with human beings. This way is taught by a murshid-i kamil ^[6]. Every science has its own specialists. Man learns a specific branch of science from its specialist. The specialist of the knowledge of tasawwuf is the one who is a Murshid-i kamil. Any person who is simply a specialist in any branch of science is not called a Murshid-i kamil. Source:Turktakvim

[1] fitna: the widespreading of statements and actions that harm Muslims and Islam. : disunion among Muslims. [2] -amru bi ‘l-ma’ruf wa ‘n-nahyu ‘ani ‘l-munkar: duty to teach Allah’s commands and to prevent or to disapprove other’s committing His prohibitions. [3] fard: an act or thing that is commanded by Allahu ta’ala in the Qur’an al-kerim. Fard (or fard) means (any behaviour or thought or belief which is) obligatory. Islam’s open commandments are called fard (pl. faraid). [4] Tasawwuf: (Islamic sufism as defined by Islam) knowledge and (after adapting oneself to fiqh) practice of the manners of the Prophet (‘alaihi ‘s-salam) which strengthens iman, makes the practice of fiqh easy and provides one to attain ma’rifa; ‘ilm at-tasawwuf. [See the book Maktubat by Ahmad al-Faruqi as-Sirhindi (rahmatullahi ta’ala ‘alaih)]. [5] ikhlas: (quality, intention or state of) doing everything only for Allahu ta’ala’s sake; sincerity. [6] murshid al-kamil: great guide who has attained to perfection and is able to assist others.

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.

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Our Prophet 'sall-Allâhu 'alaihi wa sallam' stated, "Of my Ummat (Muslims), there will come someone nicknamed Sila. Through his shafâ'at (intercession with Allâhu ta'âlâ for the slaves), many people will enter Paradise." This hadîth-i-sherîf is written in the book Jam'ul-jawâmî, by Imâm Suyûtî 'rahimahullâhu ta'âlâ'. Providing an extensive explanation for the Awliyâ's words on 'Wahdat-i-wujûd', Imâm Rabbânî 'quddisa sirruh' proved that they were compatible with Islam, and combined the two very vast Islamic oceans, i.e. the Ahkâm-i-islâmiyya (the Islamic principles, tenets, acts of worship, commandments and prohibitions, ritual practices, etc.), and Tasawwuf (knowledge pertaining to heart and soul; orders, paths, methods and techniques for the purification and improvement of the heart and soul), (which had hitherto been considered apart from each other). This won him the epithet Sila, (which means reunion; combiner). One of his letters ends with the prayer of thanksgiving, "May hamd (praise and gratitude) be to Allâhu ta'âlâ, who has made me a sila between two oceans!" He was known with this nickname among his companions. No one before him had won the epithet 'Sila', which exists literally in the hadîth-i-sherîf giving the good news. It is a fact in the sunlight that the epithet had been meant for Imâm Rabbânî.

Hadrat Mawlana Khalid, who was the qutb of the thirteenth century of Islam, had been to India (Hindustan) where he had the honor of attending the presence of Ghulam-i 'Ali 'Abdullah ad-Dahlawi, After attaining the virtues (fadl) and perfection (kamalat) proper to and worthy of him, he returned home, Baghdad, to instruct (irshad) human servants of Allahu ta'ala. Since the entire world was illuminated by the anwar (spiritual lights) that radiated from Mawlana's hearts, Sayyid 'Abdullah, who had become a friend of his while they were studying, visited him in Sulaimaniyya and attained perfection at his sohbat and became a Khalifa al-akmal of his. He told Hadrat Mawlana about the extraordinarily high qualities of his nephew Sayyid Taha. Mawlana ordered him to bring his nephew to him during his next visit. Sayyid 'Abdullah took Sayyid Taha to Baghdad; as soon as Hadrat Mawlana saw Sayyid Taha he ordered him to go abruptly to Hadrat 'Abdal-Qadir al-Geilani 's shrine to perform istikhara (divining by dream). Hadrat 'Abd al-Qadir al-Geilani informed him that, though his own way (Tariqa) was great, there remained no experts in it at that time, and that Mawlana was the most perfect guide of his time, and ordered him to go to him at once. Upon this spiritual order, Sayyid Taha worked for two suluks, that is, eighty days, near Mawlana and later went to the town of Barda Sur. When Sayyid 'Abdullah passed away, he emigrated to the town of Nehri and began instructing. For forty-two years he emitted faid to his disciples there. Lovers from everywhere gathered like moths around this source of light. The English translation of his book (Itiqad-nama) called (Îmân and Islam) is published by Hakikat Bookstore.