Ethics and Islam Essay

The interpretation of blase vs. phantasmal ethical motive is always worrying, when we try to apprehend which of the two deserve our support. Obviously, both good philosophies have the right to exist among us, unless the nutrition of the spectral ethics in express Nursis romance be not only unique, besides ar sometimes surprising, and are sometimes im execut able to those, who keep to secular respectable traditions. Said Nursi insists on ethics having phantasmal foundations. His respectable vision is based on the laying claim that righteousness is the source of reliable ethical knowledge.For Nursi, the ultimate source of all ethical reflection is the Quran (Markham 69). In this situation it is possible to suggest that Quran should be simple and intelligible to the common people, so that they should be able to follow its provisions. The assumption is kinda baffling on the one hand, there seems to be nothing negative or sullen in the situation that Said Nursi kee ps to ghostlike foundations of ethics. On the some other hand, I may suggest that those who refuse to accept the flavor of the prophet Muhammad as the source of ethical knowledge, risk facing opposition from sacred ethics supporters.This ethics loses its relevance as soon as it is faced with the fact that there are possible other sources of ethics in other cultures of the world. Moreover, and I would agree with Markham, in that there is no guarantee that being obedient to Quran nub seeing its wisdom in episode we do not understand the provisions to which we should keep in our ethics, it loses its relevance and meaning. The powerful side of unearthly ethics in Said Nursis words is in accepting violence as weakness in trying to resolve various disputes.Nursi is committed to handling disagreement with serene means not because he shared a western skepticism near the truth of godliness, but because of the truth of religion (Markham 72). Secular ethics would easily refuse these religious attitudes. While Nursi tries to justify the force out of religion, he obviously forgets that this strength is applicable only at heart the limited religious circles. Secularism exists and cannot be denied. For those who consider themselves being secular the strength of religion is closely connected with the power of metaphysical phenomenon.In the absence seizure of the latter, the power of the former becomes debatable. Thus, religious foundations of ethics can be applied at bottom the limited space of extremely religious eastern countries, which keep to Islamic religion. oddly interesting is Nursis ideas about personalized ethics and affable equality. His interpretation of a person in madness is rather curious, though is also natural within the eastern religious framework. O ill person who lacks patience Be patient, indeed, extend thanks Your illness may translate each of the minutes of your life into the identical of an hours worship (Makrham 74).The in quiry is whether patience is equal to inactivity. Recognizing the religious appreciate of pain and suffering is what Nursi tested to father in his ethical teaching (Markham 75) but this also risks confusing ethics with religion, without creating whatever distinct border between them. well-disposed ethics in Nursis vision tends to support equality through rejecting interest and recognizing the importance of redistribution. In these terms, Nursi seems to reject the pluralism of social status in the society. Moreover, rejection of interest is closer to rejecting secularism, than to supporting religious foundations of ethics.Conclusion The solid ethical theory created by Nursi deserves help but seems to be founded on the grounds, which do not justify the strength of religion but better protect it from the intervention of the external knowledge. In this light religious ethics seems even more vulnerable, than Nursi tried to represent it.Works citedMarkham, I. Secular or Religious Foundations for ethical motive A case Study of Bediuzzaman Said Nursi. In I. Markham & I. Ozdemir, Globalization, Ethics and Islam, Ashgate Publishing, 2005, pp. 65-78.