Contingencies on the Moral Ethics of Qu’ran

Moral virtuous philosophy or honorableistic philosophy involves the trunkization, vindication and recommendation of the concepts of office and wrong behavior. Currently, we describe morality within the phantasmal tomes and its dictates. The normative concept of what is right and wrong is inspirationally determined that is to say that the moral dictums we celebrate or pattern is dependent on what the religious tomes, like the Bible for the Christians and Quran for the Moslem natter on its followers.Take for instance, the suras of Mohammad in Al-Isra The dark Journey of the Children of Israel , a Moslem aid of Allah, defines the virtues and duties of a faithful Moslem. Hereto we check into the moral dictums of calf 17 of Quran and moral implications on the contemporary society as well as some(prenominal) other(a) important issues like the sura politicization and oc au and sotic social relevance. Mohammads Sura 17Al Isra title The Night Journey of the Children of Israel is equivocal to the Abrahams Ten Commandments in the Christians Holy Bible.As human macrocosms, we atomic number 18 differentiated from the peacefulness of the animal kingdom by our major power to reason and to play by the secure of rules and obligations as members of the holistic society. The imposition of rules, regulations, and duties argon complex but the foundation is basal everyy the aforementioned(prenominal)they appear obligatory disregarding of the consequences that may follow. One major tenet of commerce theories is duty/obligation to deity/Allah and arguably, some(prenominal) religion for that matter, would necessitate or allude to the practice of in harbor and outwards worship to God.For Moslems, such practice is neatly outlined in the commandments imposed by Allah through the writings of His disciple Mohammad in Sura 17 of the Quran. The precepts of Moslem moral duty are basically the same with that of the Christian, Do non start, reward parents, Do non lie, revoke adultery, Do not covet, and law-abiding Sabbath. Because such moral duties were defined thousands of historic period ago, they would naturally lose the characteristic elasticity especially if correlative to the current demands of the changing society.The contention is that with the rise of technology and the current trend of globalization, moral duty is at present questioned with the concept of Darwinian adaptation. Looking at it this way, Moslem moral duty would contend to rectify the age old erudition to answer to the demands of the societal evolution. Would Allahs commandments be suffice to feed the moral pauperisation of the people? Apparently, Allah puts emphasis on major facie duties described in Quran Sura 17. In actuality such duties lay conflict on our daily life.Poverty is a lues venerea of the society and one of the major problems correlated to it is overpopulation. To combat this, the most presidential term prescribed or soundized stillb irth to control increasing population. Naturally, abortion is a huge no-no to Moslem duty and this was explicitly defined in Sura 17 YUSUFALI Kill not your children for attention of want We shall provide nourishment for them as well as for you. Verily the cleanup of them is a bully sin. PICKTHAL Slay not your children, fearing a fall to poverty, We shall provide for them and for you.Lo the absent of them is great sin. SHAKIR And do not kill your children for fear of poverty We give them criminal maintenance and yourselves (too) surely to kill them is a great wrong (v 32). The notion is laughable considering that natural elevation children is a responsibility which entails financial sustenance and not rightful(prenominal) from abstract preparedness from Allah. magic spell it confessedly that abortion is an temporary method of population control from the religious view, it cannot be contested that it is a legal right in most horse opera and Westernized countries alike.Ad ditionally, the verse is withal in contra with the women empowerment on their right to choose to take life of their own accord. Herein on that point is a question on exclusive moral conviction in a sense, abortion is not religiously right by the premise of Allahs Sura which is in contrast with the current trends on upholding women empowerment and the stabilizing force of the government-erected constitution. mayhap the most debated issue on Allahs commands is the verse concerning murder and the in force(p)ice system underscored by it .YUSUFALI Nor take life which Allah has do sacred get out for just cause.And if eachone is slain wrongfully, we bring stipulation his heir confidence (to demand qisas or to forgive) but let him not exceed bounds in the matter of taking life for he is helped (by the Law). PICKTHAL And slay not the life which Allah hath prohibit save with right. Whoso is slain wrongfully, We have given power unto his heir, but let him not commit excess in slaying. Lo he will be helped. SHAKIR And do not kill any one whom Allah has interdict, except for a just cause, and whoever is slain unjustly, We have indeed given to his heir authority, so let him not exceed the just limits in slaying surely he is aided (V. 3). While it is true that murder is forbidden in Islam, in that respect also constitute a just salary for the victim and the allusion of Allah as the Supreme Being, Him being a cause to die for. Compensatory reparation proceed by an near unusual manner Sharia law of qisas (retaliation) dictates an almost undemocratic treatment of the murder victims with sloping favors for the Islams and still half of blood money allowed for the non-Islams.Such system of compensation is far-fetch from the now-favored legislative system which does not pass pour down court decisions on compensatory damages depending on the type of religion. The notion of Supremist religion of the Islamic community is instigated by the fact that Quran and any Islamic texts (if not abrogated) states the omnipotence and the due revere that must be bestowed to Him Allah, and if otherwise not followed, will incur the curses of Allah and all mankind.YUSUFALI And charge them on until there is no more than Tumult or oppression, and there defy justice and faith in Allah but if they cease, Let there be no hostility except to those who practise oppression. PICKTHAL And advertize them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against wrong-doers. SHAKIR And fight with them until there is no persecution, and religion should be only for Allah, but if they desist, then there should be no hostility except against the oppressor (v. 93). While mercy killing is condemned, international jihad is just because it is for the cause of Allah and it is an acceptable means to supplant the unbelievers. Over the course of history, and more so now, jihad is politicized by Islamic co mmunities Islam government and in some small clear-cut communities who practiced Islamic faith claimed that jihad is just if for the cause of retaliation and Allah. YUSUFALI The verboten month for the prohibited month,- and so for all things prohibited,- there is the law of equality.If then any one transgresses the prohibition against you, Transgress ye likewise against him. But fear Allah, and know that Allah is with those who go along themselves. PICKTHAL The forbidden month for the forbidden month, and forbidden things in retaliation. And one who attacketh you, attack him in like manner as he attacked you. Observe your duty to Allah, and know that Allah is with those who ward off (evil).SHAKIR The Sacred month for the sacred month and all sacred things are (under the law of) retaliation whoever then acts crisply against you, inflict injury on him fit in to the injury he has inflicted on you and be careful (of your duty) to Allah and know that Allah is with those who guard (a gainst evil)(v. 194). international jihad then is a defensive weapon for the Moslem community. Looking at it this way, racial extermination is permissible given that the victims are Christians or Islam non-believers.What is most daunting is that such linguistic rule/concept destroys diplomatic international traffic between Moslems and Christians. Such moral regulation lay conflict to the recently instigated international law banning warfare later the World War II. While it is true that religious laws lay foundation to our basic moral principles and ethics, it must be remembered that our great obligation is to produce good for the greater mankind. An inspection on some Quran laws debunk the importance of reconsidering or rectifying the foundations of Moslem moral ethics based on several social and universal moral considerations.