Morality Defined

Degenerated man finds it difficult to make moral decisions. If degenerated man makes a society, he will say that drinking alcohol is moral, having pre-marital sex is moral, and that posing in pornographic magazines is also okay. Therefore, morality as a principle does not exist without religion, where man made morality does. In other words, there are people who think they are religious, but they act like materialists. They have been taught to tell the truth, not to steal, and to kill is a sin, but they have not learned nor do they practice the religion from where these values were derived. Therefore, they remain uncommitted to religion. In this way they are divided between the spiritual and material and do not make the final step towards full morality. When such an individual or group of people continue to believe in the morals but do not believe in the religion from which those morals came, then it is possible to have virtuous atheists, a agnostics and wandering seekers of same band of truth.

Modern cultures are replacing religious morality with social control and discipline. In this way the system only tries to satisfy and control the masses. Although this may work for the society, it does not fulfil the human being. Human beings are born with an inner drive for worship and guidance. If they get caught halfway between spirituality and materialism, they become lost; they term plan: the Hereafter, eternity, Heaven and Hell.

Materialists say, “why shouldn’t I live as I please or live for the moment?” The pervasive availability and production of pornography and liberal attitudes of the day are symptomatic of this type of philosophy. Modern day feminists are also an example of people who want less morality (or less religion) because they continue to ask for more unlimited rights which debase their true natures.

So not surprisingly, social control has replaced religion. The system has cleverly traded in the calling to all mankind to seek God and has substituted this higher calling for a lesser one, patriotism. In this, the religious person finds great struggle and conflict. For example, constitutional rights which are supposed to guarantee people “freedom of religion” might literally be interpreted to mean that people are now “freed from religion”. Freedom of religion has whittled down, restricted, and manipulated by limitations and legal enforcement designed to keep the masses faithful to the system. The basic fundamental right is to worship God first, but it has been replaced with the manmade agenda to serve country first. Western culture claims to have been founded under the banner of Christianity (because the founding fathers who signed the Declaration of Independence were said to be “godly” men), but one is hard pressed to find within its manmade system anything relating to following God’s way besides its monetary system which uses the words “In God we trust”


About Imran Ali

IMRAN ALI, is an up-coming writer and columnist. His studies were interrupted when he, as a child of 14, simply told his father M. Sulemen, a businessman, that he just can't get what his school teacher teaches paying little attention to the weak students of the class. So, on a promise that he'll 'study at home' he never again saw the face of the school, though he carried his studies well to fullfill the promise of his; his experience as a volunteer(a dedicated social worker) provided him with material for his articles and writings. He first gained attention with ''Aurangzed as he was'' and ''New world Order 'Vs' Just world Order'' (September 2011, The Companion, English monthly, and several other magazines), probably his finest articles. Next 10 year he coming with his debut novel, and is fully dedicated on it's research. Taken together, his articles present a broad, naturalistic picture of Indian life. His subjects include History, the Indian peasantry, the bureaucracy, life of a downtrodden Indians and have nots, the emotional problems of the different classes, and, ominously, hallucination, Very new in Style and to Approach, Combining psychoanalysis with human behaviour. His writings well captures the collective psyche of the world as a whole. He's been a district level boxer. Known as a peoples magnet in his vast friends circle, and a booklover who humorously with pride discloses, '' I've read over hundreds of books relating to arts, literature, science, metaphysics, naturopathy and psychlogy. So, the conclusion here is easy to derive, that i, who was raised from childhood in a modern muslim belief have been mostly preferring reading all kinds of books rather than writing!'' His reading since childhood, has been mostly centered around knowing the truths[truth here means of all kinds humans ever categorized, mysteries and human psyche has given me a better understanding of the human soul, mind and spirit in collaboration with my Islamic teachings.] Since he started his reading at the age of 15 reading Stories of literary giants, like Leo tolstoy, George Orwell, and Guy de muppasant and many Indian masters like Sir Mohammed Iqbal(The Poet Of the East), Margret Marcus, Leopold weiss, and Manto. And their collective influence made me search for my own moorings, adapting my father's style of srorytelling. In the beginning, there was nothing magnificent in acquiring all this, from books, as it was nothing more beside his own interest, and his interest to help morally deprived and confused men he used to meet in parties and gatherings. And amazingly, only a few years back, an up an coming, extraordinarily talented writer and one of his closest friends of his, who always loved his ideas gave rise to a writer hiding somewhere inside him. When while sipping the tea he insisted him to collect his ideas in a diary which keep on counselling youngmen of varieties every third day resulting in a great interruption in our appointed informational communication. Suddenly, at the very instinct, the idea occured in his mind of writing down these ideas effectively, concisely and pertaining to the questions of todays' youth who are short of time resolving them. And with him as his inspiration, he picked up the pen, and started unfolding, writing in the name of the architect of this whole universe. Which is none other than ''Allah.''

8 comments on “Morality Defined

    • The Commanding Self (Nafs-e-Ammâra) is the self, which incites the human being towards evil. We read in the Holy Qur’ân:

      “Yet I do not hold myself to be free from weakness, for the Commanding Self ( -the animal self) is surely prone to enjoin evil, except on whom my Lord has mercy.” (12:53)
      There are various natural and moral states of human being. According to the Holy Qur’ân the state arising out of the human beings animal self, Nafs-e-Ammâra (the Commanding Self) is the first source of morality if the weapon of reason is applied. The reasoning faculty in the human being is sufficiently well developed to analyze his behaviour critically and to perceive the immediate and remote consequences of his actions. It is the result of the critrical exercise of reason that comes into play on inappropriate occasions and animal like actions, functioning as a control. This exercise of reason and control take then the hue of moral states. In other words, the foundation of good morals lies in our natural emotions and instincts, and good morals are nothing more than appropriate and controlled exercise of these naturally endowed powers and instincts. Hunger and sexuality are the basic commanding needs of humans and animals. Now if these basic commanding forces are brought under control through fasting and marriage, they become virtues. The Holy Qur’ân has not only discussed in detail the basic human emotions and instincts, but also has gone further by investigating the underlying causes for arousal of these emotions, the need for such an arousal and has also explained how to channel and sublimate these emotion towards morality.

      • The Self-Accusing Spirit (Nafs-e-Lawwâma) is the second source of morality, the one judging the excellence of morals. It is the voice of the conscience which becomes loud when an act of indecency is being done. Every human being is endowed with this voice. We read:

        And I swear by (and bring to witness) the Self-accusing Soul (Nafs-e-Lawwâma – the innate self reproaching spirit, at the doing of an evil deed as an evidence). (75:2).
        Nafs-e-Lawwâma is thus what we call the living perception of one’s psychological condition or the call of the inner voice. One aspect of getting a ruling from the voice of the conscience and from one’s heart is that when we are about to commit any action we should first imagine to apply such an action to ourselves. If we are not adversely affected by this action and if it proves to be good and effective for us, such an action would also be beneficial and good for others. And if we cannot accept it for ourselves, then it must be assumed that it is neither appropriate for others. All those who act unfairly towards others, should put their own persons in place of others and see how they would like such an act to be perpetrated against them.

        The Holy Prophet is reported to have said, “When wanting to decide whether something is good or bad, ask your heart and innersoles, and take it that the deed, the commission of which gives you a feeling of satisfaction to the heart and innersoles, is a virtuous deed and the deed which rankles in the heart and produces perturbation and hesitancy in the mind is a sinful deed, even though the people may tell you that it is a lawful deed.”

        The question that arises at this juncture is that if this Nafs-e-Lawwâmah, the self accusing spirit is present in every person, and every person is endowed with a voice of the conscience, why is it that a lot of persons still commit immoral acts? The answer to this is simple. Though our conscience does raise its voice of protest and the commission of such an act, people mostly do not pay heed to it. Secondly, immorality is a poison. Repeated doses of this poison blunt or destroy the conscience.

      • As for the person who has been blessed with a contented and peaceful mind He will say to him,) ‘O you soul at peace! Come back to your Lord well-pleased with Him and He well-pleased with you. Enter the fold of My chosen servants, and enter the Garden made by Me.’ (89:27-30)
        It is wrong to say that a disbelief in God does not produce any defect or diminishing effect on one’s morals, and confirmation of the existence of God does not strengthen one’s moral powers. Among the principles proposed by the Holy Qur’ân for faith in God is the principle of Retribution and Recompense for one’s deeds and this is an important principle in the laws of nature. A person who is merely adhering to a moral code only uses his own person or the society at his personal discretion, and by doing so he thinks that he is becoming better civilized and serving the society. He has no motivation of getting any reward. But when the Holy Qur’ân motivates us towards higher morals, it simultaneously tells us that by adopting higher morals we not only improve and reform society, but we are also making our next life better.

        Verily, those who say, “Allâh is our Lord,” and then remain steadfast (and follow the straight path), the angels will descend upon them (saying), “Have no fear nor grieve rather rejoice at the glad tidings of receiving the Gardens (of Paradise) which you have been promised.” (41:30)
        The existence of moral forces within the human personality emanates from and is subservient to the inborn faculties of a human being and there exists a natural impulse towards morality in the human makeup. The human faculties which are inherent in human nature in its inner aspect as opposed to the outer and physical aspect, are denoted by the word Khulq. Khulq is the term which describes that habitual and firm disposition in a human by virtue from which moral actions flow spontaneously and effortlessly. All the moral principles that exist are nothing else but a manifestation of natural human emotions and nature is the source of them all. A person becomes laudable only when his natural faculties and personal disposition take on a moral hue through training. If such actions are good and laudable when judged by common sense and the Law, such a disposition is called a virtuous disposition, and if such actions are bad and condemnable, such a disposition is called an evil disposition (Ahyâ al-Alûm by Imâm Ghazâli).

        Thus the source of all morals is within the nature of a human being – his disposition and his various natural states. If human faculties are the source of morals, and sometimes we see immoral actions emanating from human beings, are we to understand that some of these emotions and faculties are evil in themselves? The Holy Qur’ân has answered this question in the negative, telling us that the headwaters of human birth are not mudded, nor is sin and immoral behaviour an intrinsic part of his nature. The human being is simple and pure by nature. Its true nature is endowed with guidance and Divine inspiration, he has been created in the finest make and endowed with righteousness:

  1. very very very true

    • We have surely created the human being in the finest make and the best proportions (with enormous capabilities for an all round advancement through the process of evolution). Then (according to Our law of cause and consequence) We degrade him to as the lowest of the low (if he does evil deeds). Different, however, is the case of those who believe and do deeds of righteousness. There awaits them a never ending reward. (94:3-6)
      Thus, the evil in the human beings is something which evolves later as a consequence of their training (94:5). Similarly The Holy Prophet is reported to have said,

      “No infant is born except with an inborn sense of natural goodness, and then his parents make him into a Jew, Christian or a Muslim.” (Bukhârî).

      In other words, a human being is born innocent and unblemished in his nature (94:4), and he does not enter this world carrying a load of original sin. Those who think that a human being is sinful by birth have erred. Similarly it is a wrong assumption that a human being is the product of some earlier life and his present birth is an outcome of some previous birth, and that he is caught up in the ramifications of his actions in some previous existence, as is believed by some. That is why in the Holy Qur’ân there is no mention of “original sin”, “atonement” or “transmigration of soul” as these are the products of human fantasy with no evidence at all for their support.

      It must be understood that there is a difference of quality and quantity of natural powers in various individuals. There is a difference between emotional origins and practical manifestations of emotions and these differences give rise to a vast sea of moral values, and this sea has been enclosed in the small canvas of Qur’ânic moral code.

  2. morality comes only from religion

    • A man does what he must – in spite of personal consequences, in spite of obstacles and dangers and pressures – and that is the basis of all human morality.

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