Morality in Islam Essay Example for Free

Morality in Islam Essay Morals are the standards set by society for an ethical human behavior. It can also be called the ability to distinguish between right and wrong. Morality is the adherence to the moral values present in the society, especially the following of good moral conduct. Islam is a comprehensive way of life, and morality is one of the cornerstones Islam. Morality is one of the fundamental sources of a nation’s strength, just as immorality is one of the main causes of a nation’s decline. Islam has established some universal fundamental rights for humanity as a whole, which are to be observed in all circumstances. To uphold these rights, Islam has provided not only legal safeguards, but also a very effective moral system. 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. The guiding principle for the behavior of a Muslim is â€Å"Virtuous Deeds†. This term covers all deeds, not only acts of worship. The Guardian and Judge of all deeds is God Himself. Morals in the general society might have evolved considerably over the centuries but their main purpose remains the same; i. e. to practice good behavior and abstain from ill doings and injustice. The pursuit of justice, tolerance and fairness has been appreciated and upheld by man for centuries, and detest for evil doings and cruelty has been ever present. Morality has a very important role in the religion of Islam and in the life of a Muslim. Islam tells us that the conscience of a person has it in him to do good deeds and refrain from evil. The Holy Quran calls good, maruf-a well known things and evil, munkar-an unknown thing. It means that it is desirable to do good deeds and undesirable to indulge in evil practices. The Quran says: â€Å"By the Soul! And the proportion and order given to it, and its enlightenment as to its wrong and its right- truly he succeeds that purifies it, and he fails that corrupts it. † (91:7-10) The moral values in Islam deal with the relationship of a man with his God, man with his fellow beings and the man’s relationship with his soul. The moral codes given to Muslims to follow are Divine guidance from Allah himself. These codes and values stand the test of time and are universal in their nature. One can realize how much importance and is given to morals in Islam. The Holy Prophet (pbuh) said that the good manners and morals were the real test of a man’s excellence. He (pbuh) said: â€Å"The best of you are those who have the most excellent morals. † The moral values of Islam are instrumental towards creating a healthy and a sustainable society. The moral values in Islam emphasize on piety, patience, forgiveness, justice, kindness brotherhood, equality, truthfulness, lawful earning and acquisition of knowledge. The Holy Quran signifying the value of justice says; â€Å"†¦for Allah loves those who are fair and just. † (49:9) The morals in Islam also incorporate the conduct of an individual towards his parents, spouse, relatives and neighbors. Islam instructs the follower to give his fellow beings their due rights and complete his obligations towards them. The guidance for human beings to live their life in Islam comes through Divine commands. The promise of paradise, and the warning from the inexplicably hot fire of the hell, motivates the believer to follow the right path. The Divine guidance sets the standard for the most excellent possible moral behavior. Importance of morality in Islam is beautifully captured in the saying of the Holy Prophet (pbuh): â€Å"The thing which will make the majority of the people enter Paradise is fear of Allah and good manners. † he most fundamental characteristics of a Muslim are piety and humility. A Muslim must be humble with God and with other people: â€Å"And turn not your face away from people (with pride), nor walk in insolence through the earth. 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. † (Quran 31:18-19) Muslims must be in controls of their passions and desires. 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. â€Å"The Day whereon neither wealth nor sons will avail, but only he (will prosper) that brings to God a sound heart. † (Quran: 26:88-89) Principles of Morality in Islam. God sums up righteousness in verse 177 of Surat Al Baqarah: â€Å"It is not righteousness that you turn your faces towards East or West; but it is righteousness (the quality of ) the one who believes in God and the Last Day and the Angels, and the Book, and the Messengers; who spends of his wealth, in spite of love for it, to the kinsfolk, to the orphans, to the needy, to the wayfarer, to those who ask and for the freeing of slaves; and who is steadfast in prayers, and gives Zakah (Alms); and those who fulfill their covenants which they made; and who are patient and perseverant in poverty and ailment and throughout all periods of fighting. Such are the people of truth, the pious. † This verse teaches us that righteousness and piety is based before all else on a true and sincere faith. 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. We can flee from anyone, but not from Him. The love and continuous awareness of God and the Day of Judgment enables man to be moral in conduct and sincere in intentions, with devotion and dedication: â€Å"Indeed, the most honorable among you in the sight of God is the most pious. † (Quran 49:13) Then come deeds of charity to others, especially giving things we love. This, like acts of worship, prayers and Zakah (mandatory alms), is an integral part of worship. A righteous person must be reliable and trustworthy. Finally, their faith must be firm and should not wane when faced with adversity. Morality must be strong to vanquish corruption: â€Å"And God loves those who are firm and steadfast. † Patience is often hardest and most beautiful when it’s against one’s own desires or anger: â€Å"And march forth toward forgiveness from your Lord, and for Paradise as wide as are the heavens and the earth, prepared for the pious. Those who spend (in the way of God) in prosperity and in adversity, who repress anger, and who pardon people; verily, God loves the doers of the good deeds. † (Quran 3:133) These three acts are among the hardest things for most people, but they are also the key to forgiveness and to paradise. Are they not the best, those who are able to exercise charity when they are in need themselves, control when they are angry and forgiveness when they are wronged? This is the standard by which actions are judged as good or bad. By making pleasing God the objective of every Muslim, Islam has set the highest possible standard of morality. Morality in Islam addresses every aspect of a Muslim’s life, from greetings to international relations. It is universal in its scope and in its applicability. Morality reigns in selfish desires, vanity and bad habits. Muslims must not only be virtuous, but they must also enjoin virtue. They must not only refrain from evil and vice, but they must also forbid them. In other words, they must not only be morally healthy, but they must also contribute to the moral health of society as a whole. â€Å"You are the best of the nations raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in God; and if the followers of the Book had believed it would have been better for them; of them (some) are believers and most of them are transgressors. † (Quran: 3:110) The Prophet, may the mercy and blessings of God be upon him, summarized the conduct of a Muslim when he said:â€Å"My Sustainer has given me nine commands: to remain conscious of God, whether in private or in public; to speak justly, whether angry or pleased; to show moderation both when poor and when rich, to reunite friendship with those who have broken off with me; to give to him who refuses me; that my silence should be occupied with thought; that my looking should be an admonition; and that I should command what is right. † The love and continuous awareness of God and the Day of Judgment enables man to be moral in conduct and sincere in intentions, with devotion and dedication. The Glorious Qur’an also says:Say: the things that my Lord hath indeed forbidden are: shameful deeds, whether open or secret; sins and trespasses against truth or reason; assigning of partners to Allah, for which He hath given no authority; and saying things about Allah of which ye have no knowledge. [Al-Qur’an 7:33]It is interesting that the Qur’an refers to â€Å"sins and trespasses against truth or reason†. It is an indication of God’s blessing to every human being, of an innate moral sense. Such a moral sense, when uncorrupted by family or society, is what leads people to commendable acts of virtue. Islam aims to enhance and amplify the moral sense in every human being and adorn the individual’s character with the noblest of virtues. The Islamic moral principles therefore, appeal naturally to the human intellect, while elevating the pursuit of morality to the level of worship. This is because Islam holds every action that is done with the goal of attaining of God’s pleasure to be worship. | Morality and the individual The guiding principle for the behavior of a Muslim is what the Qur’an refers to as Al `Amal Assalih or virtuous deeds. This term covers all deeds, not just the outward acts of worship. Some of the most primary character traits expected of a Muslim are piety, humility and a profound sense of accountability to God. A Muslim is expected to be humble before God and with other people. Islam also enjoins upon every Muslim to exercise control of their passions and desires. Islam warns against vanity and excessive attachment to the ephemeral pleasures of this world. While it is easy to allow the material world to fill our hearts, Islam calls upon human beings to keep God in their hearts and to use the material world in moderation and in accordance with God’s guidance. The Glorious Qur’an says: â€Å"The Day whereon neither wealth nor sons will avail, but only he (will prosper) that brings to Allah a sound heart† [Al-Quran: 26:88-89] Charity is one of the most commendable acts in Islam. In fact, Zakah, the annual charity that is obligatory on every Muslim who has accrued wealth above a certain level, is one of the pillars of Islam. Gratitude in prosperity, patience in adversity, and the courage to uphold the truth, even when inconvenient to oneself, are just some of the qualities that every Muslim is encouraged to cultivate. Morality and Society For an individual as well as a society, morality is one of the fundamental sources of strength, just as immorality is one of the main causes of decline. While respecting the rights of the individual within a broad Islamic framework, Islam is also concerned with the moral health of the society. Thus, everything that leads to the welfare of the individual and the society is morally good in Islam, and whatever is harmful is morally bad. Given its importance to a healthy and just society, Islam supports morality and matters that lead to the enhancement of morality, and stands in the way of corruption and matters that lead to the spreading of corruption. The injunctions and prohibitions in Islam are to be seen in this light Conclusion Morality in Islam addresses every aspect of a Muslim’s life, from greetings to international relations. It is universal in its scope and in its applicability. A Muslim is expected to not only be virtuous, but to also enjoin virtue. He/She must not only refrain from evil and vice, but must also actively engage in asking people to eschew them. In other words, they must not only be morally healthy, but must also contribute to the moral health of society as a whole. The Prophet Mohammed (peace be upon him) summarized the conduct of a Muslim when he said: â€Å"My Sustainer has given me nine commands: to remain conscious of God, whether in private or in public; to speak justly, whether angry or pleased; to show moderation both when poor and when rich, to reunite friendship with those who have broken off with me; to give to him who refuses me; that my silence should be occupied with thought; that my looking should be an admonition; and that I should command what is right. †

The Big Issue in the North Essay -- Social Issues, Homelessness, Crime

This essay will concentrate on the Big Issue in the North (BIIN) which is part of a social business with the solution and support systems to help eradicate social problems and create opportunities for people â€Å"who have had a raw deal in life†,(Swithinbank,2001) empowering them to change their lives. The BIIN is a limited company employing staff to write, design and distribute the magazine. Vendors buy the magazine for one pound and sell it for two pounds, making a 100 per-cent profit. Some of this money must be re-invested into buying more magazines; the rest is kept by the vendor. In this way, despite being socially excluded, the vendor has a regular wage. This encourages people to make efforts to develop routine and stability and gives them opportunity to change their lives for the better. This essay will look at how the Big Issue partakes in current legislation; the history of the Big Issue; study the internal structure of the organisation and demonstrate how the Big Is sue ensures effectiveness and manages constraints. Every Government which has come into power has tried to eradicate homelessness, and lower crime rates. The 2002 Homelessness Act defined provisions that local councils, homeless agencies and housing associations have to follow to develop and help eradicate homelessness. Shelter says â€Å"it is glad the government has come round to its view that street homelessness is only the most visible form of homelessness† (Walker, 2002). As a result of these acts the BIIN in Liverpool partake in monthly meetings with other agencies such as the Whitechapel, Basement and Mental Health teams. The Liverpool Homelessness Strategy 2008- 11, sets out how all stakeholders such as the BIIN will focus on prevention of homelessness ... ...he ways staff overcomes this difficulty is by using internet resources, pictures and power phrasing words. In extreme circumstances staff can consult a translator, however this is expensive. Another constraint is staff storages which mean out of town vendors are not always monitored as often as city centre vendors. This could be managed by having a staff member once a month committed to out of town visits. Finally this essay has shown how the BIIN gives homeless people the opportunity to earn an income it also gives them motivation and self-esteem and goes beyond just selling the magazine. This essay shows the BIIN works in partnership with many agencies by sharing information, by following government guidelines and offering people a â€Å"hand up instead of hand out†. The BIIN also demonstrates that all individuals should be included in society and be valued.

Psycotropic Drugs Used in Children

A report on the use of Psychotropic drugs used to control active children Lauren L. Dewar April 20, 2010 Introduction At eleven years of age, Thomas Edison was taken out of school because his teachers considered him difficult and he â€Å"could not be taught. † While in school Edison’s mind often wandered and his teacher was overheard calling him â€Å"addled. † Another labeled him as retarded. This ended his three months of official schooling. Because of this Thomas’s mother home schooled him and taught him math, reading, and writing. He then went on to become one of the greatest inventors of all times.In today’s â€Å"find a cure† society Thomas Edison would have most definitely been put on the now very popular medications Ritalin, Adderall, or Prozac. These are mind-altering psychotropic drugs used to treat Attention Deficit Hyperactivity Disorder. Taking that into consideration, one might ask themselves that if Thomas had indeed been put on these medications, would he have ever been capable of experimenting and discovering his great inventions? After analyzing the data, this report will make it clear that children should not be prescribed such mind altering medications to control their activeness.It will be clear that these drugs have serious short and long-term side effects, sometimes even death. Through research it will also be clear that there is no diagnosis for ADHD and that the checklist doctors go by to diagnose ADHD is not enough proof of a disease that needs to be medicated. This report includes four sections: background information, my methodology, results of the study, and conclusion and recommendations. Background Information For starters, there is no scientific basis for diagnosing ADHD.Often times it is the school counselor or social workers who are simply not equipped to make mental health assessments making the ADHD diagnoses (Williams). Simply, if a child is observed to be acting bored, distracted a nd/or boisterous in the classroom , he or she is often believed to be suffering from ADHD, as opposed to suffering from, say, childhood (Williams). Recent reports suggest a trend of increasing prevalence of psychotropic drug prescriptions among children with attention-deficit/hyperactivity disorder (ADHD); however, reasons for increased use of medications is unclear (Guevara).Through my research I also found that children as young as the age of two are being placed on these medications. So now the â€Å"terrible two’s† is being replaced with â€Å"children with behavioral problems. † The rest of my report will focus on statistics, short and long-term effects, and alternatives. I will also go over the history of the use of drugs to control children’s behavior. A Brief History â€Å"Werry (1999) noted that the use of drugs to control children’s behavior is an old practice.From the use of brandy to soothe infants to other sedating drugs such as barbi turates and opiates, children have been administered psychotropic agents as long as such agents have existed; however, research on such practices dates only to the early 20th century† (Ingersoll). Methodology My methodology was mostly research though Academic Search Complete. I researched articles on statistics, procedures, diagnoses, and individual stories of real life people who have dealt with these drugs and ADHD. I also researched drug free alternatives to controlling ADHD or Hyperactivity in children. Results of Study 1.Studies show that it is estimated that between 6 million and 8 million children have been prescribed Ritalin to treat the still scientifically unproven â€Å"mental illness† called ADHD. â€Å"This widespread doping in turn has increased concern that that school age children are being drugged to control their behavior† (O'Meara, Hyper-Drugging of Active Kids). I also found in my research that in 1985, there was an astonishing 500,000 cases. Not even five years later that number jumped to 7,000,000. â€Å"According to The Times, in the year 2000 close to 20 million prescriptions were written for ADD medicines like Ritalin† (Null, 2001).Today, one in every thirty between the ages of 5 and 19 has a prescription of Ritalin. Believe it or not, the number of prescribed toddlers between ages 2 and 4 has doubled or even tripled since 1991. They have now replaced the â€Å"terrible two’s† with â€Å"children with behavioral problems. † It is between the ages of 2 through 4 that the human brain goes through major maturing and developing stages. To have these children this young on these psychotropic drugs should bother any rational thinking parents, teachers, and doctors. 2. Unfortunately, if you think the statistics are bad, the side effects are catastrophic.Through my studies I found that these side effects include decreased appetit, insomnia, anxiousness or fearfulness, irritability, decreased spon taneity, depression, headaches, stomach aches, tics (e. g. , twitches, jerks, blinks, and squints), skin rash, embarrassment, psychosis, and even fatal overdoses. They are also an early training into drug addiction. Looking then at the risk of abuse potential for stimulants later in life, Fone and Nutt state that â€Å"†¦the oral, rather than the intravenous, route of administration of methylphenidate limits abuse potential owing to lower bioavailability and increased (first-pass) metabolism† (Leonard).So the question posed is why parents would and schools want to take the risks of these medications with their children? 3. Studies show that there is no actual diagnosis for ADHD. Fred Baughman, a child neurologist, researcher and staunch critic of ADHD diagnoses, tells Insight, â€Å"It is my duty as a doctor to know whether patients have a disease and whether previously rendered diagnoses, such as ADHD, are proven diseases. I have been unable to validate or demonstrate a disease or objective physical abnormality in children said to have ADHD.Finding no objective physical abnormality, including a chemical one, means they have no disease; they are physically, medically and neurologically normal† (O'Meara, Hyper-Drugging of Active Kids) Fig 1: Percentage of children who did and did not have ADHD and received pharmacy fills for nonstimulant psychotropic medications. All categories of medications between children who did and did not have ADHD were statistically significant (P < . 001) by ? [sup2] test. The probability of nonstimulant use by category of neurobehavioral disorder was estimated (Table 3).Among children of the same category of age, gender, mental health service use, and non-ADHD disorder, children who were identified as having ADHD were more likely to receive TCAs (adjusted OR: 12. 4; 95% CI: 7. 6-20. 3), SSRIs (adjusted OR: 4. 3; 95% CI: 2. 7-6. 9), and [alpha] adrenergic agonists (adjusted OR: 32. 0; 95% CI: 17. 3-59. 4) than wer e children who did not have ADHD. Similarly, children who had internalizing disorders were more likely to receive TCAs (adjusted OR: 25. 3; 95% CI: 6. 1-104. ) and SSRIs (adjusted OR: 75. 2; 95% CI: 26. 7-211. 7) than were children who did not have internalizing disorders. Children who had tic disorders were more likely to receive [alpha] adrenergic agonists (adjusted OR: 215. 2; 95% CI: 21. 5-2157. 9) [ (Guevara) ]. Implications of Results After researching the use of the psychotropic drugs in children, it is clear that it is not safe. Parents, counselors, and social workers need to research and come together to find safe alternatives to dealing with their â€Å"active† children.The studies have proven the dangers of these medications and the guidelines for the ability to prescribe such medications. Conclusion & Recommendations * I would recommend that the Child Advocacy Center and social workers take more time figuring out the real psychological problems of these childr en and deal with them more through counseling and mentoring. A lot of these children’s problems or neediness comes from unstable homes and busy parents who don’t take the time to spend extra time with their children. These children are just simply reaching out for attention and love.They act out as a way to get attention not realizing that the attention they are receiving because of it is bad attention. This is not their fault; after all they are just children. It is us parents, teachers, counselors and social workers who must teach them the differences between good attention and bad attention. And them as children should not have to fight, beg, or act out for attention. I would also recommend that the parents get their children more involved in extra-curricular activities so that they can release some the energy naturally and gain confidence.A change in diet could also work, less sugar and more health foods. I also believe that the parents should spend more time with their children so that their children can gain the feeling of self worthiness and respect. One last recommendation I would like to point out is that the courts and higher authority get more involved in such cases and put a limitation to the prescribing of these harmful drugs and to the ages to which they are prescribed. * This study clearly shows how unhealthy it can be to put your child on these psychotropic drugs.With a little more effort as a society we can raise our children to be national leaders and teach them how to thrive for success. Sedating active children is absolutely not the answer. This study also clearly shows that there needs to be a more legit FDA approved way to diagnose ADHD and to prescribe medications is there is such a disease. With technology today it should be easy for scientists to come up with some sort of brain scan or blood check to determine such cases.We as adults must take into consideration that these children who are being highly medicated at such y oung ages, are going to be the children who take care of us as elders. What will the future be to us and to them once they become our doctors, nurses, bankers, etc? What will our future hold for us if we don’t fix the problems at hand now and stop drugging our children? We must let them be children and stop sedating them because we are too busy or too lazy to let them be children. Appendix:Works Cited Guevara, James. Psychotropic Medication Use in a Population of Children Who Have Attention-Deficit/Hyperactivity Disorder. † (2002): 1. Leonard, Henrietta L. , M. D. â€Å"Child & Adolescent Psychopharmacology UPDATE. † Stimulants, Development and Substance Abuse 7. 5 (2005): 3. Null, Gary. â€Å"The Drugging of Our Children. † (2001). O'Meara, Kelly Patricia. â€Å"Hyper-Drugging of Active Kids. † Insight on the News (2001): 1-3. Plasker, Eric H. â€Å"Today's Chiropractic. † (1997): 1-5. Williams, Armstrong. â€Å"The Drugging of America. † New York Amsterdam News (2004): 1-2.

Holocaust A World Fraught With Peril - 2150 Words

1. During the start of the Holocaust, Sighet Jews failed to believe that Nazi terrorism existed and would affect them. The Sighet Jews had been warned many times by Moishe the Beadle, a street beggar who Elie would see at the synagogue and converse with. Moishe taught Elie about Jewish Mysticism which Elie’s father did not believe he was ready to learn about. Wiesel’s father says â€Å"You are too young for that. The Maimonides tell us that one must be thirty before venturing into the world of Mysticism, a world fraught with peril. First you must study the basic subjects, those you are able to comprehend.† Though Elie’s father decided to also mention â€Å"There are no Kabbalists in Sighet.†(Wiesel 4) However, Moishe’s lessons to Elie would be taken away as he was classified as a foreign Jew and was forced by the Hungary Police as well as many others to be taken to the Galician Forest. In the large Galician forest they dug large trenches, and as soon as they were done digging the trenches, they were shot in the head and thrown in the trenches. He had also seen babies thrown in the air, used as shooting targets and Jewish men and woman getting thrown in the back of trucks. Yet Moishe had tried his best to warn the Sighet Jews about the terrors they would soon face. As Moishe tells Elie â€Å"You don’t understand†¦ You cannot understand. I was saved miraculously. I succeeded in coming back. Where did I get my strength? I wanted to return to Sighet to describe to you mu death so that youShow MoreRelatedBoy in the Striped Pyjamas Essay771 Words   |  4 Pagesanalysis of power which explores society’s perception of authority; his symbolic representation of the fence which starkly exposes Bruno’s ignorance of cultural divisions; and ï ¬ nally, his characterisation of Mother revealing the fraught atmosphere during the Holocaust. 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