Archive for the ‘morality’ Category

One constant, timeless and consistent from one side of the world to the other, is flexibility of a moral; suited to the occasion

May 17, 2015

View, comment and join discussion on my post on< > <Thread: Has the influence of Atheism (Agnosticism/Skepticism) improved civilization?>.

Post #41

Paarsurrey wrote:

There is one constant, timeless and consistent from one side of the world to the other, it is flexibility of a moral. A natural instinct of a human done suiting the occasion is moral.
This means that we are to return good for good, and to exercise benevolence when it is called for, and to do good with natural eagerness as between kindred, when that should be appropriate.


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Do Humanists (Atheists) excel in Morality from Christians?

March 9, 2014

Paarsurrey wrote comments on the following blog; the viewers could give their valuable opinion.


March 9, 2014 at 1:54 pm

@ Nate : March 9, 2014 at 11:41 am
“That said, there are definitely important aspects to life that we typically derive from religion, morality being the most important. And if I don’t believe in a god, how can I be moral? What does atheism provide as a basis?
Actually, I don’t think atheism does provide a basis for morality, since it only informs one’s stance on the existence of god(s). Instead, I get my basis for morality through humanism. The idea is that all people have value and are worthy of respect. You’ve shown great courtesy in your comments, for instance. And it’s not because we share religious beliefs, but because you obviously believe you should show respect to your fellow man. I feel the same way.” Unquote

Thanks for your response.

I agree that morality could be a positive factor for changing one’s ideology, as it is an important aspect of human life for peaceful co-existence.

So for the sake of morality for one you had opted to accept Humanism (not Atheism as you have yourself stated above, if I have correctly understood it).

Can you please enumerate the principles of morality and their wisdom that Humanism (not Atheism) provides with reference to a Humanist’s source of consensus so that we could make a comparison v Quran which is the first and the foremost source of consensus of Muslims?

Also please mention that the same morals which you have found out now in Humanism in fact were non-existent in Christians- your previous ideology, and that the Humanists have excelled them with a very big margin in codifying them theoretically as well as practically.

Thanks and regards

Why morality? Three moral gradations of morality mentioned by Quran

March 8, 2014

Paarsurrey made comments on the following blog; the viewers could express their views freely.

“Fide Dubitandum”
“Amoral Morality?”

paarsurrey :March 8th, 2014 at 4:17 pm

Quran mentions three gradations of morality:

[16:91] Verily, Allah enjoins justice, and the doing of good to others; and giving like kindred; and forbids indecency, and manifest evil, and wrongful transgression. He admonished you that you may take heed.

Thus explained by Mirza Ghulam Ahmad- the Promised Messiah:

“This means that we are commanded to return good for good, and to exercise benevolence when it is called for, and to do good with natural eagerness as between kindred, when that should be appropriate.

God Almighty forbids transgression or that you should exercise benevolence out of place or should refrain from exercising it when it is called for; or that you should fall short of exercising graciousness as between kindred on its proper occasion, or should extend it beyond its appropriate limit. This verse sets forth three gradations of doing good.

The first is the doing of good in return for good.

This is the lowest gradation and even an average person can easily acquire this gradation that he should do good to those who do good to him.

The second gradation is a little more difficult than the first, and that is to take the initiative in doing good out of pure benevolence. This is the middle grade. Most people act benevolently towards the poor, but there is a hidden deficiency in benevolence, that the person exercising benevolence is conscious of it and desires gratitude or prayer in return for his benevolence. If on any occasion the other person should turn against him, he considers him ungrateful.
On occasion he reminds him of his benevolence or puts some heavy burden upon him. The benevolent ones have been admonished by God Almighty:

[2:265] O ye who believe! render not vain your alms by taunt and injury

That is, O those who do good to others–good that should be based on sincerity–do not render it vain by reminding them what favours you have done them or by inflicting injury on them. The Arabic word for alms (“Sadaqah”) is derived from a root (“sidq”) that means sincerity. If the heart is not inspired by sincerity in bestowing alms, the almsgiving ceases to be alms and becomes mere display. That is why those who exercise benevolence have been admonished by God Almighty not to render vain their benevolence by reproaches or injury.

The third grade of doing good is graciousness as between kindred. God Almighty directs that in this grade there should be no idea of benevolence or any desire for gratitude, but good should be done out of such eager sympathy as, for instance, a mother does good to her child. This is the highest grade of doing good which cannot be exceeded. But God Almighty has conditioned all these grades of doing good with their appropriate time and place.

The verse cited above clearly indicates that if these virtues are not exercised in their proper places they would become vices. For instance, if equity exceeds its limits it would take on an unwholesome aspect and would become indecent. In the same way, misuse of benevolence would take on a form which would be repelled by reason and conscience; and in the same way graciousness between kindred would become transgression.

The Arabic word for transgression is “baghi”, which connotes excessive rain which ruins crops. A deficiency in the discharge of an obligation or an excess in its discharge are both “baghi”. In short, whichever of these three qualities is exercised out of place becomes tainted. That is why they are all three qualities conditioned by the due observance of place and occasion.

It should be remembered that equity or benevolence or graciousness between kindred are not in themselves moral qualities. They are man’s natural conditions and faculties that are exhibited even by children before they develop their reason. Reason is a condition of the exercise of a moral quality and there is also a condition that every moral quality should be exercised in its proper place and on its proper occasion.”

Pages 64-67- “The Philosophy of the Teachings of Islam”

Click to access Philosophy-of-Teachings-of-Islam.pdf

Reason and Passion: in religion

February 6, 2014

Reason and Passion: in religion and government

02/06/2014 at 11:15 am

I think Sam Harris has not understood the true relationship between the human morals viz-a-viz natural human instincts; which has truly been explained in the book “Philosophy of Teachings of Islam”. Sam Harris should read the question and its answer given by Mirza Ghulam Ahmad 1835-1908 in the above named book. I think he will get convinced and save the prize money also. Sorry for Jonathan Haidt, he may lose.

I give below a passage from the book:

“It is characteristic of the human self that it incites man to evil and is opposed to his attainment of perfection and to his moral state, and urges him towards undesirable and evil ways. Thus the propensity towards evil and intemperance is a human state which predominates over the mind of a person before he enters upon the moral state. This is man’s natural state, so long as he is not guided by reason and understanding but follows his natural bent in eating, drinking, sleeping, waking, anger and provocation, like the animals. When a person is guided by reason and understanding and brings his natural state under control and regulates it in a proper manner, then these three states, as described, cease to remain the categories as natural states, but are called moral states.” Unquote

Click to access Philosophy-of-Teachings-of-Islam.pdf

One may like to read answer to the “FIRST QUESTION- The Physical, Moral and Spiritual States of Man” from the above book; about twenty pages in all.

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