Human values have long been considered a definition of how persons live life. These are considered to be foundations for good life. and should hence be respected and protected. In Islam. the basic human values consist of life or al nafs. ground or Al aql. descent or Al nasab. belongings or Al mal. and faith or Al blare. These Islamic values are farther categorized into three hierarchal degrees: necessities or dharuriyyat. convenience or hajiat. and polishs or kamaliat. It is an constituted ideal of life for Muslims to recognize these values in geting their necessities ( al dharuriyyat ) .
This is complemented by acknowledgment of the importance of their demands ( al hajiyyat ) and its added embroideries ( tahsiniyyat ) ( Akgunduz ) . Concepts on good and immoralities are universally understood by all. regardless of faith. It is human nature to hold a sense of what is right or incorrect ; and this is built-in in all world. As the holy book of Islam. the Quran. provinces: ”” Allah has revealed to human nature the consciousness and knowledge of good and evil ( 91:8 ) . It is besides standard. non merely in Islam. that good is desirable and evil is the antonym.
It is cited in Islam101’s last paragraph that the Quran that good is Marif ( well-known ) and evil is Munkar ( unknown ) . Islam guides human existences on how to find the good and the evil manner of life. It does non establish the cognition of immorality and virtuousness on one’s ain ground. intuition. and experiences because these bases invariably undergo alterations. This therefore can non supply changeless criterions of morality where values originate. Islam alternatively provides an nonsubjective beginning which is the Divine disclosure.
This is a book revealed through the Nebiims and order a criterion of moral behavior. This is lasting. universal. and is applicable in every civilization and every phase of life. Islam’s moral codification contains even the smallest inside informations on how to populate separately and how to interact with others to lend to international advancement ( Shaikh ) . Islam imposes five basic values for humanity which should be purely followed. Persons are advised to esteem and continue these values for world. as Islam Teachs. can non go forth without these basic values ( dharuriyyat ) ( Akgunduz ) .
Professor Akgunduz teaches that one of the cosmopolitan human values of Islam is life ( al nafs ) . which deals with physical ego. This includes a person’s basic needs in order to last. and is practically the same as those of non-Muslims. Food. vesture. shelter. and wellness are illustrations of these. which should be acquired to hold a healthy organic structure. which would in bend lead to a purposeful life. Islam besides gives high regard to the human psyche and considers force against an guiltless adult male a sedate wickedness. This is stated in the Koran: …
“whoever kills a human being/ it shall be as if he had killed all world. and whoever saves the life of one. it shall be as if he had saved the life of all…” ( 5:32 ) . This encompasses the values of all other faiths wherein all human existences should be treated every bit irrespective of colour and race ( Akgunduz ) . Diseases which deteriorate an individual’s wellness and offenses which violate morality are globally happening and evidently hard to command. They freely penetrate a state. a society. or a civilization and single attempt can non minimise their effects.
Islamic human values on life are negated by these happenings ( Akgunduz ) . Islam101 besides states in “The Islamic Concept of Life and Morality” that it is the responsibility of adult male to populate his life harmonizing to the will of Allah and to follow the Him with ageless obeisance. This is the right way of life which will fix an person to the afterlife or the universally known life after decease. A human being’s stay on Earth will be assessed based on his behavior by his Godhead who records all his actions and even his innermost purposes.
These beliefs provided the footing for explicating the human values as a usher through life. for following them would intend obeying the will of their Master. who in the first topographic point. gave them life. Islam has a construct that man’s being in the existence should function for the pleasance of Allah. This construct is the regulation of life for the Islamic community. Their manner of actions is judged based on the conformity of this criterion. In mysterious Islam or Sufism. ardour is the medium to acquire in touch with God. It teaches that the driving force of creative activity of life is love and clemency of the Creator Himself.
It is this Godhead love that leads Sufi followings to enlightenment. A Sufi longs for an intimate experience of the Godhead presence which is believed to convey her into direct contact with the true. cardinal nature of being. It a Sufi’s end in life is to love every life as your ain. This means that to accomplish a mature religious life. one must besides be socially engaged in advancing the goodness of other people’s life. Caring for one’s ego should be hand-in-hand with caring for other individual’s wellbeing.
Community moralss originate in this belief which focuses on service for the betterment other’s life besides instead than concentrating on one’s life entirely. This would besides help in accomplishing justness and equality ( Shaikh ) . Knowledge or mind is another Islamic universal human value. This refers to man’s ability to ground ( al aql ) . This value is given high respect by Islam and is even classified into two. depending on its foundational facet. Every person should possess basic or cardinal cognition while merely a few can get specialized cognition ( Akgunduz ) .
In Sufism or mysterious Islam. a individual can non be taught until he is in a province in which he can comprehend what he is larning. This is why Sufis do non talk about profound things to people who are non prepared to heighten their power of larning. Like the cosmopolitan proverb. it is besides a Sufi stating that: “Ignorance is pride. and pride is ignorance” ( Shaikh ) . Family or descent is besides considered a basic human value in Islam. Professor Akgunduz besides stated that the household is the bosom of a society. This is besides followed by non-Islamic communities where household is considered to be the nucleus of a society.
Whenever values are violated by an person. the household or the individual’s descent ( al nasab ) may besides be regarded to be in danger of impairment of values. It is hence of import that this value be maintained from coevals to coevals ( Akgunduz ) . How an single trades with wealth ( al mal ) is a cardinal Islamic human value. This besides applies to other faiths or groups. and is invariably being threatened by greed and corruptness. The distribution of planetary wealth is being inclined more to a individual side.
This is proved by the being of idle and hapless people and world-wide poorness. Since there is overlapping of the cosmopolitan human values. wealth decidedly has a immense consequence on all the others. Education to get cognition may be unachievable for the hapless. household dealingss and wellness may be destroyed. and wealth-related offenses can injure the human scruples ( Akgunduz ) . Convenience ( hajiat ) of life refers to all activities and things which are non critical to continue the human values. Its chief intent is to extinguish the troubles life can convey.
Professor Akgunduz cited the enjoyment of things that adult male can make without as an illustration. such as holding a auto to avoid the trouble of conveyance and travel. On the other manus. polishs ( kamaliat ) refer to epicurean points or manner of life which are beyond those for convenience. Refinement is distinguished from convenience in that it functions non merely to take trouble but to advance comfort every bit good. An illustration. in relation with the first. is holding both a auto for easiness of conveyance and a chauffeur for an even more comfy travel ( Akgunduz )