Relationship between religion ethics and morality in islam

Morality and Religion - IslamiCity

relationship between religion ethics and morality in islam

Abstract. How does a religious tradition construct moral relations with people of other faiths and cultures? Believers and scholars of Islam have raised this. The place of morality in Islam and its relation to worship. This website is for people of various faiths who seek to understand Islam and Muslims. tion as to how two world religions, Islam and Christianity, relate them selves to the ethics will be dealt with more briefly, pertain to the ethical relationship of the .

Thus, whatever leads to the welfare of the individual or the society and does not oppose any maxims of the religion is morally good in Islam, and whatever is harmful is morally bad. Given its importance in a healthy society, Islam supports morality and matters that lead to it, and stands in the way of corruption and matters that lead to it.

This term covers all deeds, not only acts of worship. The Guardian and Judge of all deeds is God Himself. The most fundamental characteristics of a Muslim are piety and humility.

A Muslim must be humble with God and with other people: Verily, God likes not each arrogant boaster. And be moderate or show no insolence in your walking, and lower your voice.

Verily, the harshest of all voices is the voice braying of the ass. A Muslim should not be vain or attached to the ephemeral pleasures of this world. While most people allow the material world to fill their hearts, Muslims should keep God in their hearts and the material world in their hand. Instead of being attached to the car and the job and the diploma and the bank account, all these things become tools to make us better people.

Such are the people of truth, the pious. The key to virtue and good conduct is a strong relation with God, who sees all, at all times and everywhere. He knows the secrets of the hearts and the intentions behind all actions. Therefore, a Muslim must be moral in all circumstances; God is aware of each one when no one else is.

If we deceive everyone, we cannot deceive Him. Oppress the weak, climb over their corpses Destroy the weak versus protect the weak - those are the two opposite demands that separate the biological from the spiritual, the zoological from the human, nature from culture, and science from religion.

relationship between religion ethics and morality in islam

Only Nietzsche consistently applied biological laws and their consequences to human society. The result was the rejection of love and forgiveness and the justification of violence and hatred. For Nietzsche, Christianity, especially Christian ethics, was "the most poisoned poison that had ever been instilled into the vigorous body of the ardent mankind.

That kind of virtue is only a commercial business, a shadow of virtue, a virtue of slaves. A true moral man has only one desire: The body is the grave of the soul.

In its earthly existence, the soul never reaches its aim, and true knowledge comes only after death. That is why an ethical man is not afraid of death.

To truly think and live means constant preparation to die.

relationship between religion ethics and morality in islam

Evil is the force that rules the world, and morality is neither a natural possibility of man, nor can it be based on reason. Advertisement Established ethics have never been rationally proved and, of course, they cannot be proven by this method. Plato referred to metaphysical proofs instead of anthropological ones, which made him the forerunner of theologically based ethics.

Morality & Ethics in Islam

This development was lawful. It is well known that Plato proponed a teaching about preexistence which stated that every item of knowledge is only a remembrance. An integral part and necessary presumption of such a teaching is the idea of immorality.

Morality and Ethics - 2 Key Terms & 8 Differences: Introduction to Ethics

Plato's meditations on ethics led him directly to the religious position. Two other ancient thinkers, Epictetus and Seneca, were led to a specific religion Christianity through similar meditations. There are very certain indications that Epictetus was a clandestine Christian, and that Seneca corresponded with Paul. In his De viris illustribus, Jerome includes Seneca in the list of church writers.

Christianity is a striking example of a perfect harmony, a strong mutual affinity, and almost a unity of a great religion and great ethics. The art of the Renaissance, completely inspired by biblical themes, proves that great art joins them. It is preceded only by the idea of the divine which itself is as old as man.

These two thoughts have been closely connected throughout history. In the history of ethics, there is practically no serious thinker who has not decided about religion, either by borrowing the necessity of religion for moral principles or by proving the opposite. The whole history of ethics is a continuing story of the reciprocal permeance of religious and ethical thought.

Religion and Morality

Statistics cannot be proof in this matter, but it can be pointed out that religious moralists prevail, while atheists almost never do.

The so-called laic secular ethical movements which stressed the independence of ethics from religion showed that every moralistic thought or activity naturally tends to approach or even to identify with religion.

Schoolbooks in French state schools, where moral instruction replaced religious instruction, followed the catechism format of teaching religious doctrines in Christian churches.

This trend had a permanent tendency to maintain an independent position against religion which all the while continued to approach it unconsciously. Therefore, it is possible to imagine a truly religious but immoral man and vice versa. Religion is one kind of knowledge, and morality is a life lived in accordance with that knowledge. There remains, however, a certain discrepancy between knowledge and practice.

Religion is the answer to the question of how to think and believe, while morals are the answer to the question of how to desire and aim or how to live and behave. The tidings of the other world also imply a demand to live in accordance with this wide and infinite vision, although the demand itself is not identical with the vision.