Islamic Law And Ethics Religion Essay

The new developments and progresss that mankind makes, brings in its aftermath a myriad of new issues that demand solutions. Just like the industrial revolution ushered in secularism, medical technological progresss have ( ushered in the demand to acknowledge medical bioethics as a necessary tool ) made medical bioethics a topic demanding more attending and up step. ( This does non needfully connote that the technological progresss are bad. )

To get down with, it is critically of import to measure what the nucleus demand is when faced with any challenge or inquiry? I believe it is to happen a solution and the first standard of a good solution is that it is a legal 1. Without legality, there is no conformity or credence for that solution. And for a legal system to be strong it ought to be important, legitimate and valid. In agreement with the writer of this thought, I would besides admit God as the ultimate jurisprudence giver and His legal system as foolproof. Therefore, Islam being Allah ‘s chosen system for world boulder clay the terminal of clip would of course connote that it holds all the solutions that have existed, still exist or will of all time be.

I will now try to formalize my claim.

Merely as there are rank standards for nines or necessary demands to be met before being granted the nationality of a state, Islam as a faith requires that certain standards are to be met before one is considered a member of Islam. The primary demand is that adult male must believe rationally and measure the universe around him. In so making he will recognize the marks of the being of a Supreme Being and with this cognition believe that there is Allah. When there is recognition of Supremacy of Allah, it is but logically valid to follow His footings besides. Of these footings, complete entry to the will of Allah and cognizing that whatever He says is the absolute truth is cardinal. These are the guidelines which Allah has revealed to adult male. Within these guidelines are besides include the 99 names that Allah has chosen to impute to Himself and which to our benefit reveal to us our cognition and perceptual experience of Allah. From larning and understanding these names, we find that Allah is the most perfect Law Giver and the most Just.

The legal system of Islam is the scientific discipline of fiqh. Fiqh is chiefly derived from the Book of Allah ( The Quran ) . It is supplemented by the life, actions and expressions ( Hadith and Sunnah ) of the Prophet Muhammad ( pbuh ) , followed by consensus ( ijma ) which is the understanding or declaration of bookmans over any issue followed in conclusion by analogical logical thinking ( qiyas ) .

I would be derelict if I did non touch upon these beginnings of jurisprudential cognition.

The Quran being the unadulterated word of Allah is the truest usher of Islamic jurisprudence. It is besides complete with all the nucleus rules and contains wisdom which adult male has yet to wholly penetrate.

The following tool in the armoury of fiqh is Sunnah, actions and words of the Prophet ( pbuh ) , whose really life exemplifies the Quran. Nothing can be better explained so when it is seen as being operable. This the Prophet ( pbuh ) did with the extreme earnestness and faultlessly.

Following these two roots of jurisprudential cognition is the construct of Consensus or Ijma. This is the concurrency of bookmans of Islam, deducing their cognition from the first two beginnings, over the declaration of any issue. These bookmans are erudite people, following the four Sunni madhabs, which are all considered to be on the right way.

Finally follows Qiyas or analogical logical thinking. By this tool, declarations to new issues can be found utilizing the same logical thinking as was employed for some old issue for which an explicit declaration exists.

The exceeding point to be considered here is the flexibleness in the system of Islamic jurisprudence for the inclusion of new ideas yet go oning to be based on unchanging rules. There is besides a alone facet of handiness of several different picks. This arises from the ambiguity intentionally left in the system over certain affairs. This can be exemplified by the fact that over certain issues no adhering injunction has been set Forth, either in the Quran or in the Sunnah, e.g. the manner to turn up our weaponries during supplications. This leaves room for varied and go oning readings. But at no point can this be extrapolated to include those spheres which have been purely closed off for any farther alterations, e.g. belief in the integrity of Allah.

Therefore Islamic jurisprudence as shown by the treatment above is a organic structure of comprehensive cognition with the capableness of managing new issues, state of affairss and quandary faced by the practician of the Faith.

This brings me to the treatment of the function of Islamic moralss and spiritualty with regard to modern-day bioethical issues.

I believe that the ethical and religious value system of Islam is besides its strong suit in modern-day times. This in no manner is meant to underact the importance of or sabotage the other every bit of import value systems present in Islam but simply to notice on the fact that in today ‘s society the issue of morality appears to me to be a really ignored one followed closely by the loss of Islamic acquisition and scholarship.

Islamic moralss appears to be elaborately intertwined with Islamic jurisprudence. While secular and other non-Islamic systems seem to demarcate between legal and illegal, Islam takes upon itself the limit and distinction of Acts of the Apostless in more than these two classs. By making so, there is an official acknowledgment of excess Acts of the Apostless. Acts which are neither legal nor illegal but those which are liked and approved by Allah, the Sovereign Master, to Whom all commitment has been pledged and for the attainment of whose felicity is the ultimate end. When an action is carried out, which is non compulsory, but for the interest of deriving the pleasance of Allah, adult male is rewarded with deep contentment which can merely be bestowed by Allah on whomever He so pleases.

This I believe pushes work forces to travel beyond the call of responsibility, taking for higher wagess and benefits promised by Allah. With mention to an illustration from biomedical moralss, I want to discourse the function of Islamic spiritualty. In a instance of a patient who by current criterions is an ideal campaigner for mercy killing is non euthanized on the evidences that it is non allowable in Islam. Such a patient would still be taken attention of with the confidence from Allah that this hurting is bodily and may really be cleansing him of his wickednesss and a clip for penitence before decease overtakes him and chance for inquiring for forgiveness from Allah everlastingly lost. As for the people taking attention of this patient could larn lessons in humbleness, inquire Allah for forgiveness for their ain wickednesss and be exceptionally rewarded for taking attention of such a individual for the interest of winning Allah ‘s pleasance.

With the gradual eroding of common morality post- modern and colonial epoch, and the imbibitions ‘ of foreign values and civilizations by Muslims, we now stand at a occasion where we do non cognize and acknowledge our ain ethical values and can non wholly relate to other systems more normally present. But with a resurgence in scholarship and the realisation of the new coevals of Muslims of the importance of cognizing their ain faith may finally take to a society of peace and contentment and justness.

I therefore conclude with an even firmer belief that Islam as a faith and codification of life is complete and to the full capable of reacting to the new challenges continually being faced by human existences.