Islamic Ethics ( Arabicأخلاق إسلامية ) - ethical norms and rules based on the Qur'an , the Sunna of Muhammad and precedents in Islamic law , the formation of which began with the advent of Islam on the Arabian Peninsula in the 7th century and finally developed in the 11th century [1] .
Content
Formulation and etymology
The most concise formulation of this concept is the Quranic ayah :
Show condescension, led to do good and turn away from ignoramuses.
The word "good" ( urf ) used in this ayah bears means "that which people recognize as correct and do not deny" ( Ibn Manzur ), as opposed to "bad" ( munkar - letters. "Denied", with which people disagree). Abu Abdullah al-Kurtubi in his commentary on the Qur'an quotes a hadith that says that Muhammad asked about the meaning of the word “urf” in this verse, to which Jibril brings him the answer from Allah : “The Most High God orders you to forgive those who are to you it is unfair to give to those who refuse you, and to reunite with those who reject you ” [2] .
Al-Kurtubi, in his commentary on Sahih Muslim “al-Mufkhim fi sharh Muslim” writes:
Moral qualities are the traits of a person, thanks to which he interacts with others. They are approved and condemned. On the whole, what is approved is when you are with another - as with yourself: you give half to him, but you don’t take it for yourself. And individually it is to be forgiving, meek, broad, patient, to bear resentment and harm, to be merciful, compassionate, to satisfy the needs of another, to be friendly and flexible. And the condemned is the opposite of this.
Key motives
The maximum manifestation of religiosity and decency is monotheism- tawhid - a distinctive feature of all Islam, from which other Abrahamic religions “departed”, and one of the two absolute doctrinal requirements of Islam (along with testimony of the recognition of Muhammad as the last prophet) [3] .
Considering the individual components of ethics and morality, Muslim authors define as the most important meritorious quality shame , which, in addition to its physiological significance, also carries a spiritual meaning: the fear of doing an act that is not appropriate for a believer [4] .
Of particular importance are meekness (hilm) and modesty (tavaddu '). Both the Qur'an and the Sunnah call to abandon arrogance and promise a divine reward. The call for modesty and meekness was reflected in Muslim traditions: in the habit of raising one’s voice, in the tailoring of traditional clothes, in rejection of gold and silver dishes, in rejection of provocative and catchy colors [4] .
Hope ( tawakkul ) in Islam is not a synonym for lack of will and reassignment of their affairs to God, but implies a “contractual” relationship: for example, a person “commits Allah” to his sexual behavior and language by acting in accordance with Islamic canons, and in return to it entry to Paradise is permitted [5] . It is believed that God devotes his food to the true believers in the same way that he feeds his birds [6] .
Closely related qualities such as truthfulness ( sidk ), reliability ( amana ) and sincerity ( ichlas ) are also highly respected. First of all, they mean the agreement of internal and external: internal beliefs and goals and external words and deeds [3] .
Notes
- ↑ Walzer, R. and Gibb, HAR, 2012 .
- ↑ Al Qurtubi. The positions of the Quran = Ahkam al-Quran. - T. 7. - S. 345.
- ↑ 1 2 A.V. Smirnov, 2005 , p. 13.
- ↑ 1 2 A.V. Smirnov, 2005 , p. 12.
- ↑ see Sahih al-Bukhari 6309, Jami at-Tirmizi 2332
- ↑ see Musnad Ahmad ibn Khanbal , 348
Literature
- Smirnov A.V. Muslim ethics as a system . - M .: IF RAS , 2005.
- Akhlāḳ / Walzer, R. and Gibb, HAR // Encyclopaedia of Islam . 2 ed . - Leiden: BrillOnline, 2012. (paid)
Links
- Akhlaq (English) . - Islamic Encyclopedia.