Muslim Education and Ethics: On Autonomy, Community, and (Dis) agreement (original) (raw)
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An ethical framework for the study of society according to the Quran
Religion plays a significant role in satisfying our physical as well as spiritual needs: Islam teaches us a code of behavior and gives us a meaning for our existence. Islam has unique morality of its own. It puts great deal of emphasis, for example, on equality and justice and emphasizes dignity of all human beings. We will deal with these issues in the course of this paper and its impact on social life of the human being. The main factor of the decline of Muslims and Muslim society in particular is the ignorance/illiteracy towards religion (including all affairs political, social etc). The people (ignorant) who cannot differentiate in-between what is right and wrong are always ready to accept every kind of absurdity and when not in a position of having the solution to the queries always become the target of rivals deception and seduction. The other factor is the decline or demise of the morals/ethics. We have put aside the saying in the Quran regarding good morals which our ancestors had followed thus touched the great heights. This fact is not hidden that as compared to other things, morals and ethics play a greater role in the rise and decline in the Nations. Its presence in every Nation is very important. Key words: Quran, ethics, society, Islam, morality, Muslim, women.
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Islamic ethics are discussed in this study from a definitional and academic standpoint. It emphasizes the necessity for Islamic ethics to be systematically relevant to modern situations, which calls for the growth of Islamic ethics as a full discipline capable of handling all obstacles, including conceptual, practical, normative, and applicative ones. According to the researcher, a proper ethics definition should cover habits, character traits, and morally significant conduct. Islamic ethics should effectively handle metaethical, normative, and practical aspects of the topic as a field of study of utmost practical importance. Islamic jurisprudence gives the finest available technique for the field to meet the needs of normativity and application, whereas Islamic ethics is drawn from revealed knowledge. The researcher contends that reducing Islamic ethics to virtue ethics is unreasonable because a detailed examination of the subject's sources would show that Islamic ethics is an integrated area that includes virtue ethics, categorical imperative theory, commission ethics, etc. The Qur'an, in particular, offers ethical insights that should guide Muslim communities' social reformers. This paper defines Islamic ethics using the Qur'an. It then examines the major issues in Islamic nations and their ethical underpinnings to emphasize Islamic ethics as a solution. This interdisciplinary qualitative study uses Qur'an thematic commentary and remedy approaches, merging sociology and ethics.
Hakikat Kitabevi Publications No: 17 - Written by Alî bin Emrullah Muhammed Hâdimî
Let’s start the book with the name of Allah! Name of Allah is the best refuge, His blessings can never be measured nor calculated, He is the Lord most compassionate and forgiving Allâhu ta’âlâ pities all human beings in the world. He creates and sends everyone the blessings they need. He also teaches them how to use these blessings to attain happiness of this world and the next. Imâm ar-Rabbânî ‘rahimahullâhu ta’âlâ, in his 259th letter informs us that those disbelievers who never heard of Islam will not be punished in Hell. They will be annihilated along with the animals after their Judgement. People who hear about Islam and ponder about it, and then accept it will be blessed with Paradise. He gave a lifelong time-span for pondering. He forgives those who become believers after lapsing into disbelief and deviation, which are mostly consequent upon self-deceit, which in turn is exacerbated by evil company, seditious books and subversive radio (and television) broadcasts. He saves them from eternal disasters. He does not show the path of salvation to tyrants, wicked and depraved people. He lets them stay in the pit of denial that they have fallen into and which they like and desire. In the next world, He will forgive whom He wishes among the Believers who deserve to go to Hell, and will send them to Paradise after they are punished in Hell for their sins. He is the only One who creates all living beings, keeps them in existence every moment, and protects them against fear and horror. If anyone thanks and praises anyone else at any time and at any place for any reason, these thanks and praise thus paid belongs to Allâhu ta’âlâ by rights, for He is the only One who creates and sends all kinds of blessings and goodness. If He would not remind, create, and give strength, no one could ever do any goodness or harm to anyone else. Only what He wills, comes into existence. No one can do anything against His Will. May our prayers for and greetings be to His beloved Prophet Muhammad ‘sall-Allâhu alaihi wa sallam,’ who is the most beautiful and highest of all human beings in all respects, be also upon all of his progeny, relatives, and companions ‘ridwânullâhi ta’âlâ ’alaihim ajma’în,’ who radiate good morals and knowledge. Muslims are required to learn “Islamic Knowledge.” It is divided into two branches, “Religious knowledge” and “Scientific knowledge.” The scientific knowledge is called “Wisdom” (Hikmat). Our Prophet ‘sall-Allâhu alaihi wa sallam’ said, “Wisdom is the lost property of a Muslim. He should pick it up wherever he may find it.” This hadîth commands us to learn scientific knowledge. “Religious knowledge” is made up of twenty sub-branches, eight of which contain teachings of a higher level and the remaining twelve consist of teachings of a subsidiary nature. One of the teachings of a higher level deals with ethics. [A Muslim who has good morals and is advanced in the scientific knowledge of his time is called a civil or a progressive Muslim. Alternately, a person who is advanced in scientific knowledge and has established basic industries, and yet who has poor morals is called a tyrant, a regressive person, a bandit, or a dictator. Those who are lagging behind in the scientific knowledge and arts and have poor morals are called savages or vulgar people. Civilization means building cities and serving human beings. This can be accomplished through scientific knowledge, arts, and beautiful morals. In short, when the scientific knowledge and arts are accompanied with beautiful morals, it is called civilization. A civilized person uses scientific knowledge and arts for serving humanity. Alternately, tyrants use them for torturing. We can see that a true Muslim is a progressive person. Unbelievers are retrogressive, and miserable people. It is apparent that civilization means constructing buildings and developing cities. This is only possible through science and technology. Advancement in technology is due to addition of new ideas to the ideas of the previous generations. People’s living in peace and comfort is only possible through ethics of Islam.] Learning Islamic knowledge as much as necessary is an obligatory duty (fard) for every Muslim. ........................ It wants spiritual heart to be irreligious and beliefless. Therefore, those who do not follow their wisdom and instead follow their beliefless nafs, become irreligious. The nafs does not die but when it is weakened, it cannot deceive the spiritual heart any longer.
an An ethical framewok for the study of society according to the Quran
Religion plays a significant role in satisfying our physical as well as spiritual needs: Islam teaches us a code of behavior and gives us a meaning for our existence. Islam has unique morality of its own. It puts great deal of emphasis, for example, on equality and justice and emphasizes dignity of all human beings. We will deal with these issues in the course of this paper and its impact on social life of the human being. The main factor of the decline of Muslims and Muslim society in particular is the ignorance/illiteracy towards religion (including all affairs political, social etc). The people (ignorant) who cannot differentiate in-between what is right and wrong are always ready to accept every kind of absurdity and when not in a position of having the solution to the queries always become the target of rivals deception and seduction. The other factor is the decline or demise of the morals/ethics. We have put aside the saying in the Quran regarding good morals which our ancestors had followed thus touched the great heights. This fact is not hidden that as compared to other things, morals and ethics play a greater role in the rise and decline in the Nations. Its presence in every Nation is very important. Key words: Quran, ethics, society, Islam, morality, Muslim, women.
The Obligation to Teach in the Qur'an
This article examines the obligation to teach based on the views of the Qur'an, focusing on the verses of Al-Mudatsir (1-7), Ash-Shu'ara (214), Ali Imran (79 and 104). This research aims to identify the concepts and values contained in these verses related to the role of teaching as a Muslim obligation. The method used is thematic interpretation (maudhū'i) with an analytical approach to the historical context and moral messages in these verses. The results of the study show that teaching in the perspective of the Qur'an is a divine mandate that aims to convey the truth, improve society, and improve the spiritual quality of human beings. The verses studied emphasize the importance of sincerity, patience, and courage in carrying out teaching duties, both to families and the wider community. By understanding this obligation, it is hoped that it can encourage every individual to actively contribute to spreading knowledge and values of goodness for the common good.
Education from the Qurʾānic Worldview
Islam & Science, 2012
Fakhr al-Dīn al-Rāzī (543-606/1148-1209) observed in his voluminous exegesis Mafātīḥ al-ghayb ("Keys of the Unseen") that the Qurʾān has three axial themes: the Unicity of Allah Most High (tawḥīd), Messengership and Prophethood (risāla, nubuwwa), and Resurrection (maʿād) (Tafsīr, sub Q 2:21-22). All other themes emerge from these and can be subsumed under them. All three are constantly present throughout the Qurʾān and are specifically mentioned in numerous verses. The absolute Oneness of Allah Most High is the central theme of Sūrat al-Ikhlāṣ (Q 112), which enjoins the Prophet, upon him blessings and peace, to proclaim: Say: He, Allah, is One. Allah, the Eternally Self-Sufficient (al-Ṣamad). He begets not, nor is begotten. And none is like Him. The sura expounds, in condensed form and chiefly by negation, Divine Unicity; it "refutes in its four verses all [forms of] disbelief (kufr) and fancies (ahwāʾ)," Sahl al-Tustarī (d. 283/896) noted. "It is named Sūrat al-Ikhlāṣ ("the Sura of Sincerity") because it sweeps away all impurities foreign to the transcendence (tanzīh) of Allah, Exalted is He above all unbefitting Him" (Tustarī, Tafsīr, sub Q 112). According to the Qurʾān the Prophets are chosen human beings sent by God to guide humanity; the prophetic cycle started with the first human being, Ādam, upon him peace, and ended with the Prophet Muhammad, the Seal of the Prophets (khātam al-nabiyyīn): Muhammad is not the father of any of your men, but he is the Messenger of Allah, and the Seal of the Prophets, and Allah has full knowledge of all things (Q 33:40). Resurrection brings all creation to their final destination. The "worldview" (a term used as a calque for the German Weltanschauung) offered by the Qurʾān is anchored in the belief system which emerges from its three fundamental themes and is succinctly formulated in the five "pillars of Islam" (pronouncing and affirming the shahāda, performing the ṣalāt, paying zakāt, fasting during the month of Ramadan, and performing the Hajj once in a lifetime) and six articles of belief (belief in Allah, His Angels, His Books,