The Connection between Religious Doctrine and Social Ethics in the Quran - Essay Example

The Connection between Religious Doctrine and Social Ethics in the Quran Introduction Religion can be defined as a set of paranormal beliefs and performance patterns identified with a particular group of people (Welch). The Quran acts as the set of beliefs that guide a Muslim or any person who practices the Islamic faith. Therefore, in other words the Quran teaches a Muslim on how to live their life and conduct themselves on a daily basis. Social ethics can be defined as the proper ideologies that collectively represent the experience of people and their cultures (Welch). This essay is going to discuss the connection between religious doctrines and social ethics in the Quran. The Connection between Religious Doctrine and Social Ethics in the Quran Islam requires its followers to behave in a certain way that is also supported by the Quran. The social ethics that guide a Muslim is deeply connected to the Quran. There are several ways that social ethics guides a Muslim in the way that is stipulated by the Quran. As a matter of fact Allah expects Muslims to behave in a certain way as he had already made a covenant with the father of all mankind Adam as seen in mithaq sura 7: 171. In (sura 13:11; 8:53) the sura says, “God does not change the condition of a people until they change that which is in themselves”. First, social ethics emphasizes that a believer should believe in shahada. This means that “There is only one God and Muhammad is His messenger” (Rippin, 3). This social ethics intends to make a person walk in faith and believe in only one God. This eliminates the worship of idols and other false Gods because God does not want this and the Quran also states it clearly. Worshipping of idols is frowned upon in the society as people believe in the sovereignty of God and his immense powers thus are expected to believe in Him and Him alone. Secondly, the Quran states in sura 3:104, 110 about hisba or social responsibility (Pickthall, 500). This means that human beings are made to “command what is right and forbid what is wrong”. This is what is also expected socially in the community since it is said that god gave human beings the ability, power and control to choose to do what is right and control themselves from doing what is wrong. Bad behaviors are looked down upon in the society and good behavior is praised. This means that even the society knows that human beings posses hisba. Thirdly, the Quran states that people must believe and perform salat (Ayoub, 2). Salat is the expression of a believer’s obedience, devotion and submission to God. Salat in short is prayer and people are expected to believe in prayers. Prayers are said to be the cornerstone of a society in that a society that prays for the welfare of its people is blessed while a society that does not believe in God is doomed. People are expected to pray whenever they need something or just remembering their creator. Going in some other directions to look for answers is not welcomed in the society as answers are left to God and can only be achieved through prayers. Fourthly, the Quran states that believers and human beings in general must be fair and just to one another (Hillenbrand, 200). Cheating of people especially poor people is highly condemned and it is specified as in the use of weights and measures. This is found in the Quran sura 17:35 which states “fill the measure when you measure and weigh with the right balance”. Poor people especially widows and orphans are Gods most protected people and so does the society. If anybody robs the poor by using false weights and measures then God will surely punish him as he states in his holy book. This is also depicted by social ethics in the society where businessmen are expected to use fair weights and measures and not steal from people by taking a lot of money and giving them less products. Fifthly, a Muslim is expected to fast in some specific months every year (Ayoub, 5). This fasting symbolizes the dedication and sacrifice that the believers have in God. It is a time meant for prayers and abstinence from things that are considered dirty and things that came make them fall in sin. Fasting is a social ethic for a Muslim as they must follow the sawm according to the Quran states. This is done in the month of Ramadan. This fasting period is also when a Muslim is expected to give out alms to the poor. Finally, the Quran states that a Muslim must perform hajj pilgrimage at least once in their lifetime. Hajj is done in Mecca and believers assemble on the 9th day on the hill of Arafat (Renard, 85). Sheep and camels and camel are sacrificed at mina (sura 196-200:28-37). Social ethics of a Muslim requires the person who is performing hajj to pray for the rest who cannot make it due to various reasons. The act of praying for somebody else in the frost place is a social ethic and the fact that one does it while performing hajj is a privilege. The society expects people to be praying for one another as god said that we are our brother’s keepers and God blesses and hears the prayers done by others on behalf on someone else (Welch). Conclusion There is indeed a connection between religious doctrine and social ethics in the Quran. The Quran is a set of supernatural beliefs that guide human beings especially Muslims. Social ethics are a way of life for a certain group of people. Therefore the connection between religious doctrines and social ethics in the Quran is found in first the belief of god as one and worshiping only him. Other connections include the power of hisba, performing of salat, being fair and just in weights and measures, fasting and performing hajj. Therefore, the religious doctrines stipulated by the Quran are the same guiding social ethics in the society. Works Cited Ayoub, Mahmoud M. the quran and its interpreters: sura 1 and 2. 2012. Print. Hillenbrand, Carole. Introduction to Islam: Beliefs and Practices in Historical Perspective. , 2015. Print. Pickthall, Marmaduke W. The Glorious Qurʼan: Text and Explanatory Translation. New York, NY: Tahrike Tarsile Quran, Inc, 1992. Print. Rippin, Andrew. Muslims: their religious beliefs and practices. 2014. Print. Welch, A. T., "al-?ur?n, Encyclopaedia of Islam, 2nd ed., V, 400-429. Renard, John. Windows on the House of Islam: Muslim Sources on Spirituality and Religious Life. Berkeley [u.a.: Univ. of California Press, 1998. Print. Read More