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Archive for the ‘Ethics in Islam’ Category

Tolerance in Islam (Lessons from history)

Thursday, July 19th, 2012

Tolerance in Islam (Lessons from history)

Muhammad Marmaduke Pickthall

http://www.islamicity.com/articles/articles.asp?ref=IC0201-394&p=1

In 1927 Muhammad Marmaduke Pickthall gave eight lectures on several aspects of Islamic civilization at the invitation of The Committee of “Madras Lectures on Islam” in Madras, India. This was the second in the series, the first one was held in 1925 on “The Life of Prophet Muhammad (pbuh).” Parts of Pickthall’s lectures were made available in India at various times. All of his lectures were published under the title “The Cultural Side of Islam” in 1961 by Sh. Muhammad Ashraf Publishers, Lahore from a manuscript provided by M.I. Jamal Moinuddin. The book has gone through several reprints since then.

An abridged version of his fifth lecture on “Tolerance in Islam” is presented below.


One of the commonest charges brought against Islam historically, and as a religion, by Western writers is that it is intolerant. This is turning the tables with a vengeance when one remembers various facts: One remembers that not a Muslim is left alive in Spain or Sicily or Apulia. One remembers that not a Muslim was left alive and not a mosque left standing in Greece after the great rebellion in l821. One remembers how the Muslims of the Balkan peninsula, once the majority, have been systematically reduced with the approval of the whole of Europe, how the Christian under Muslim rule have in recent times been urged on to rebel and massacre the Muslims, and how reprisals by the latter have been condemned as quite uncalled for.

In Spain under the Umayyads and in Baghdad under the Abbasid Khalifas, Christians and Jews, equally with Muslims, were admitted to the Schools and universities – not only that, but were boarded and lodged in hostels at the cost of the state. When the Moors were driven out of Spain, the Christian conquerors held a terrific persecution of the Jews. Those who were fortunate enough to escape fled, some of them to Morocco and many hundreds to the Turkish empire, where their descendants still live in separate communities, and still speak among themselves an antiquated form of Spanish. The Muslim empire was a refuge for all those who fled from persecution by the Inquisition.

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Solidarity in the Muslim Community

Wednesday, July 18th, 2012

Written by Dr. Ragheb Elsergany

Introduction

Solidarity in the Muslim CommunityThe Islamic Sharia enjoins its followers to maintain cooperation, solidarity and unity of feelings and emotions among them, in addition to their solidarity in the needs and materialistic matters. Therefore, they became like the solid cemented structure whose parts enforce each other. Narrated by Abu Musa al Ash’ari, the Prophet (PBUH) says: “A believer to another believer is like a building whose different parts enforce each other.”[1], or like the one body in which if any part is not well then the whole body shares the sleeplessness and fever with it. The Prophet says: “You see the believers as regards their being merciful among themselves and showing love among themselves and being kind, resembling one body, so that, if any part of the body is not well then the whole body shares the sleeplessness (insomnia) and fever with it.”[2]

 

Comprehensiveness of Solidarity in Islam

Social solidarity in Islam does not merely stop at the material benefit, which is one of solidarity’s main aspects, but covers all the needs of the society; individuals and groups, whether these needs are material, moral or intellectual, and in the widest scope of these concepts. This means solidarity involves all the basic rights of individuals and groups in the nation.

 

All the teachings of Islam affirm the comprehensive nature of solidarity among Muslims. That is why the Muslim community is stranger to individualism, selfishness and negativism. The Muslim community, rather, lives on faithful brotherhood, generosity and helping one another in righteousness and piety all the time.[3]

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Ethics in Islamic civilization

Wednesday, July 18th, 2012

Written by Dr. Ragheb Elsergany

Importance of ethics and values in Islamic civilization

ethicsEthics and values are the moral or spiritual aspect of the Islamic civilization. They are also the essence and basis for any civilization. In the meantime, they ensure the secret of their survival and resilience throughout the history and generations. If this aspect disappears one day, man will lose his moral warmth, which is the spirit of life and existence; mercy will quit his heart; his conscience will not be able to play its role; he will no longer know the truth of his existence and himself; and he will be bound with material restrictions, from which he can not escape.

Ancient civilizations and ethics

Ancient and contemporary civilizations had no major contribution or prominent role in ethics and values, as proved by Western scholars and thinkers. English writer Jude says: The modern civilization has no balance between power and morality, as morality is more backward than science. Natural science has given us a formidable power, but we use it with the mind of children and monsters … Backwardness is a human error in understanding the truth of his position in the universe, and in denying the world of values, which include goodness, right and beauty”[1]. Alexis Carrel says: In modern city we seldom see individuals adopting a moral ideal, although the beauty of ethics outweighs science and art, as it is the basis of civilization.”[2]

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Islam and Ethics

Wednesday, July 18th, 2012

The word ‘Islam’ means to relinquish oneself to God (Allah). It is basically derived from an Arabic word-‘Salema’, which means purity, obedience, peace and submission. In the spiritual sense, it means acquiescence to the God’s will and conformity to His law. Except man, every other thing and phenomenon inthis universe is controlled by God. All things and facts are submissive to God and His laws,states Islam. God has blessed man with the traits of aptitude and choice. To become a Muslim, man needs to devote himself to the way of Allah and follow his laws.

Islam and Ethics

There exists a set of moral principles in Islamto differentiate between wrong and right. It prescribes what to do and what should be abstained from.Every day, man has to face a lot of ethical issues and no person can posses an instinctive, untaught and unlearnt knowledge of how to deal with these concerns.

Ethics of Islamdeal with those things that are prohibited in Islam and prohibition of which is beneficial to all mankind.  Nowadays, youngsters as well as adults find themselves in the thick of difficult situations and conflict. The habit of getting into these difficult spots is often attributed to ignorance towards the Islamic laws. On the basis of recent surveys, it was noticed that the main issues being faced by the current generation were employee theft, drugs and alcohol, misuse of proprietary information, abuse of company expenses, conflicts of interest, discrimination in hiring and promotion and many such things that shake the pillars of one’s existence.
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UNETHICAL BEHAVIOR OR IMMORALITY AND ITS REMEDY

Wednesday, July 18th, 2012

A Muslim as a first priority should strive to cleanse his
(spiritual) heart because heart is the leader of the body and all
organs are under its command. Our Prophet Muhammad ‘sall-
Allâhu ’alaihi wa sal-lam’ once said: “There is a piece of flesh
in the human body. If this is good, all the organs will be
good. If this is evil, all the organs will be evil. This piece of
[1] Walî (pl. Awliyâ) means a person close and beloved to Allâhu ta’âlâ.

flesh is the heart.” What is described in this hadîth is not the
physical heart but the spiritual heart which is located in the
physical heart. The goodness of the flesh, as explained above,
means its being cleansed from vices and its assimilation of
good morals (virtues). The physical appearance of a human
being is called (khalq). The power or state that exists in the
heart is called habits (khulq). Vices in the heart are called
“maladies of the heart” or unacceptable morals (akhlâq alzamîma).
Their cure is a very difficult task. Correct treatment
requires extremely sophisticated knowledge about the maladies
and correct methodology to apply this knowledge. Habits are
the faculties (malakas) or states or desires in the heart. It is this
power in the spiritual heart which generates man’s belief,
words, actions. His optional behaviour also is the work of (this
power which is called his) khulq.

(more…)Number of View :807

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Protecting our Children from Lying

Tuesday, July 17th, 2012

The doorbell rang in the house of the grandfather, and four-year-old Fahd ran to open the door. Soon, he returned running and jumping, announcing the visitor to his grandfather, “Grandpa! Shaykh Al ‘Uthaymeen is waiting for you in the salon.”

 

The grandfather smiled and asked inquiringly, “Who is it Fahd? Talk seriously.”

 

Fahd said insistently, “By Allaah, grandpa, Shaykh Al ‘Uthaymeen is sitting in the salon.”

 

The grandfather went to receive his guest and returned soon to hold back the mother of Fahd from punishing him saying, “Leave him daughter, Fahd did not lie. The day before yesterday, he heard me talking to you about Shaykh Al ‘Uthaymeen, May Allaah have mercy upon him, whom I described as a slim round-faced man, with large eyes and a thick white beard. When Fahd saw my friend Hajj Husayn, who has come to visit us, with the same appearance, he imagined that it was Shaykh Al ‘Uthaymeen!”

(more…)Number of View :633

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Moral System of Islam

Tuesday, July 17th, 2012

Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances. To achieve these rights Islam provides not only legal safeguards but also a very effective moral system. Thus whatever leads to the welfare of the individual or the society is morally good in Islam and whatever is injurious is morally bad. Islam attaches so much importance to the love of God and love of man that it warns against too much of formalism. We read in the Quran:

“It is not righteousness that you turn your faces towards East or West; but it is righteousness to believe in God and the Last Day and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans for the needy, for the wayfarer, for those who ask; and for the freeing of captives; to be steadfast in prayers, and practice regular charity; to fulfill the contracts which you made; and to be firm and patient in pain (or suffering) and adversity and throughout all periods of panic. Such are the people of truth, the God-conscious.” (2:177)

(more…)Number of View :665

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Morals in the Life and Da‘wah of the Prophets

Tuesday, July 17th, 2012

The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), was commanded to maintain the same methodology that had been adopted by all the previous prophets and messengers, may Allaah exalt their mention, as Allaah The Almighty Says (what means): {Those are the ones whom Allaah has guided, so from their guidance take an example.} [Quran 6:90] Allaah the Almighty granted the prophets perfection of morals and character so that people would not turn away from them with the excuse that they were repulsive or ill-natured. All prophets, may Allaah exalt their mention, only spoke what was revealed to them by Allaah the Almighty. Their message was not something that they fabricated or that was due to the surrounding social conditions of their age. Their message was a revelation from Allaah the Almighty, as each and every prophet testified: {I only follow what is revealed to me.}[Quran 6:50] The prophets, may Allaah exalt their mention, did not have the right to change, replace, add, or cancel anything that had been revealed to them. Concerning Prophet Muhammad,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), Allaah the Almighty Says (what means):

·        {Nor does he speak from [his own] inclination. It is not but a revelation revealed.} [Quran 53:3,4]

·        {Say, [O Muhammad]: “It is not for me to change it on my own accord. I only follow what is revealed to me. Indeed, I fear, if I should disobey my Lord, the punishment of a tremendous Day.”} [Quran 10:15]

Number of View :672

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Is Apostasy a Capital Crime in Islam?

Monday, July 16th, 2012


By Dr. Jamal A. Badawi**

 

Apr. 26, 2006

    Introduction

·         Methodology

·         Evidence from the Qur’an

·         Evidence from Hadith

·         Actions and Interpretation of the Companions and the First Generation

·         Conclusion

Introduction

Apostasy, or riddah in Arabic, literally means defection or backsliding.1 As an Islamic legal term, it means denouncing Islam as one’s religion by a Muslim. There has been a wide variety of opinions by Muslim scholars throughout nearly fourteen centuries concerning punishment for apostasy with the majority of the opinion that apostasy is a capital crime as it threatens the integrity and stability of the Muslim community and state. This paper aims at critically evaluating these views in the light of the Qur’an and Hadith.2

http://www.islamonline.net/English/contemporary/2006/04/article02.shtml

 

Methodology

 

Apostasy is a capital crime as it threatens the integrity and stability of the Muslim community and state.

Apostasy is a capital crime as it threatens the integrity and stability of the Muslim community and state.

 

Examination and evaluation of such diverse opinions requires clarity of the proper methodology in the study of any topic relating to Islam. While this methodology is the focus of a profound discipline known as ‘ilm usul al-fiqh,3 or the principles of Islamic jurisprudence, there are a few fundamental general rules that may be summed up as follows:

1. Actions of Muslims, whether or not they are claimed to be in the name of Islam or in the name of God are not to be equated with normative authentic Islam. It is the later that is the criterion of evaluating such actions and to judge whether they are consistent with it or not and to what degree.

2. Normative authentic Islamic teachings are based in the first place on its supreme source; the Qur’an which is to Muslims the verbatim word of God as revealed to Prophet Muhammad (peace and blessings be upon him). The Qur’an has been preserved intact since its revelation and in the original language in which it was revealed. Next to the Qur’an is Hadith, sometimes used interchangeably with the term Sunnah4. Hadith is defined as the words, actions, and approvals of the Prophet (peace and blessings be upon him) in the context of understanding and implementing Islamic teachings.5 In the case of Hadith, due care must be given to the degree of authenticity of each hadith.

With this hierarchy of sources, we can begin our enquiry by asking if there is any reference in the Qur’an to capital punishment for apostasy.http://www.islamonline.net/English/contemporary/2006/04/article02.shtml

 

http://www.islamonline.net/English/contemporary/2006/04/article02.shtml

Evidence from the Qur’an

There is no single verse in the Qur’an which prescribes an earthly punishment for apostasy

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Golden Principles of Raising Children

Monday, July 16th, 2012

Golden Principles of Raising Children
by  Imam Abu Hamid Muhammad Al-Ghazali  
 

 

Golden Principles of Raising Children

By

Imam Abu Hamid Muhammad Al-Ghazali (May God Shower His Mercy Upon Him)

From

Imam Ghazali’s Arabic Book on the Subject from His Three-Volumes Collection of Short Books “Majmu’a Rasail Imam Ghazali”

Translated into English

By

Irfan Hasan

From the Urdu Translation of the Book

 

 

 

 

 

TABLE OF CONTENTS

Topics…………………………………………………………………………………… Pages

Children’s Initial Education, Training, and Attainment of Moral Values –

Introduction of the Book…………….……………………………….…………………. 2

Necessity and Importance of Permissible (Halal) Food………………………………… 2

An Explanation of the Etiquettes of Eating……………………………………………… 3

An Explanation of the Etiquettes of Dressing…………………………………………… 3

Epidemic of Poetry………………………………………………………………………. 4

Method of Persuading towards Good and Stopping from Evil…………………………… 4

Harms of Excessive Scolding…………………………………………………………….. 4

Etiquettes of Sleeping………………………………………………………………….….. 4

Prohibition of Arrogance and Pride……………………………………………………… 5

Etiquettes of Gatherings and Conversations……………………………………………… 5

Patience and Forbearance………………………………………………………………… 5

Importance and Benefits of Physical Exercises.…………………………………………. 6

Etiquettes of Respecting the Elders……………………………………………………… 6

A Good Thought about Food.……………………………………………………………. 6

Impermanence of the World……………….…………………………………………….. 6

Who is Intelligent?……………………………………………………………………….. 7

Child’s Nature and Parents’ Obligation..………………………………………………… 7

A Historical Evidence of the Best Results of Good Upbringing………………………… 7

 

(more…)Number of View :505

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Important questions about Islam to each person uses his mind ~ Who sparked World War II and I? Is it Islam and Muslims ?? ~ Who has killed 20 million human residents of the same indigenous Australia? Is it Islam and Muslims ?? ~ Who sent the bombs to hit Hiroshima ? Is it Islam and Muslims ?? ~ Who has killed more than the 100 million Indians from the Red Indians in North America? Is it Islam and Muslims ?? ~ Who has enslaved about 180 million of Africans? most of them died as slaves and about 88% of them and been thrown in the Atlantic Ocean Is it Islam and Muslims ?? do u have heard that the arab have produce films or draw comics or cartoons that harm to Christianity, or one of its symbols

 

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