Unıversal Moralıty And The Qur’an

Introduction

There is no single definition for morality. However, it can generally be said that morality is a code of conduct and a guide for the members of society. The sources of these codes of conduct or moral principles are as important as the principles themselves.

Some philosophers have said that the basis of morality is human nature, some say intellect, and some say religion. In contemporary societies, we see moral guidance based on these three sources. It is an indisputable fact that morality carries meaning together with society. Since every society’s customs, traditions, and thoughts are different, different moral codes or principles emerge. A behavior considered moral for one society can be viewed as immoral by another society. Therefore, moral philosophers have developed mutually contradictory moral doctrines throughout history.

Moral philosophers coming from antiquity to the present day have voiced that the essence of morality is matters such as knowledge, pleasure, society, individual, love, and selfishness. All moral philosophers state that the purpose of morality is to make man happy. However, since every philosopher has said different things and no effective means has been found in moving morality from theory to practice, moral principles that will make the majority of people happy have not emerged.

The following questions come to mind here: Are there universal moral codes that will make everyone happy? If so, what are they? What are the sources of these universal moral principles? What is the relationship between revelation and universal morality? How will the application of morality in social life be? What kind of result will emerge when applied? We wish to briefly share the answers to these questions in this result declaration.

1. Universal Morality

Three important moral doctrines stand out today. The first of these is the doctrine called amoralism, which opposes moral rules. This doctrine holds the thought that there is no such thing as truth in morality.

The second is moral relativism. This also defends that moral rules will change from society to society, from region to region. Accordingly, there are no moral rules valid for everyone. These two moral doctrines reflect a return to the hedonist, egoist understandings of morality in ancient times. The dominant understanding of morality today also brings these two elements to the forefront. Moral principles based on these have dragged the world into chaos.

In that case, a third moral doctrine is needed. This must be universal moral codes that will be valid for all people and bring everyone to true happiness. This is the third moral doctrine. Today, humanity determines these moral principles starting from the experiences it has lived through. Generally, matters such as respect, trustworthiness, responsibility, being just, and being compassionate are accepted as the general principles of universal morality. However, the expansions of universal moral codes gathered in these five principles must also be known. These are moral codes that must not be done, such as not lying, treating others as you want to be treated, not stealing, not deceiving, not falsely accusing others, not committing adultery, not engaging in incestuous relationships, not committing rape, not murdering, and not destroying the environment; as well as moral codes that must be done, such as being honest, being benevolent, being loyal to family and friends, helping the weak and vulnerable, and protecting the environment. Here, the problem of applying these universal moral codes arises.

2. Sources of Morality

Moral philosophers mention various sources of morality. Said Nursi also declares that morality has four important sources: the Qur’an, prophethood (nübüvvet), conscience, and the universe.

1. The Qur’an

The Qur’an is the last revealed divine address and book. The essentials of all heavenly religions exist in the Qur’an. The Qur’an is a universal book. Even though verses have occasions of revelation (nüzul sebepleri), the fact that the majority of expressions contain general messages, carry principles and judgments suitable for human fitrah, refer everything to intellect and thinking, and use the address “O mankind” in places are proofs of its universality. Why is the Qur’an needed in determining and applying moral principles?

According to Nursi, since man is created with a temperament different from all animals, he possesses various inclinations and desires. In order to properly meet his food, clothing, and other needs in accordance with these inclinations and desires, man needs many crafts. Since it is impossible for man to be skilled in all of those crafts, he is obliged to cooperate with other people. Through this, everyone mutually exchanges products obtained by their work. Today this happens through trade.

The faculties of appetite, wrath, and intellect in man have not been limited by creation. The reason for this is to ensure man’s evolution through his partial free will. Therefore, tyrannies, injustices, and aggressions can occur in transactions. Being just is required in preventing these. However, the intellect of every individual is incapable of comprehending justice. Therefore, a universal intellect is needed so that individuals can benefit from that universal intellect. Such a universal intellect can only be in the form of law. And such a law can only be the Sharia. In that case, the book containing laws that will protect man’s appetitive, wrathful, and intellectual faculties from excesses, and protect society from tyrannies and aggressions, is the Qur’an.

The Qur’an uses three important means to lead man to justice, which consists of chastity, courage, and wisdom. These are faith in Allah, faith in the hereafter, and love of Allah. Faith in Allah requires knowing Him, and that requires loving Allah. A person who loves Allah strives to perform behaviors He loves and distances himself from behaviors He does not love. Thus, within the consciousness of servitude, he reaches the highest human rank and becomes a perfect human being. A person who loves Allah loves all people and beings for the sake of Allah. He perceives beings and people not as enemies, but as friends. This ensures that man is at peace with himself, society, and nature.

On the other hand, the Qur’an expresses that belief in the hereafter also plays an important role in individuals, families, and societies being moral. Said Nursi adopts these principles of the Qur’an and presents their expansions. The Qur’an determined the universal moral principles that people discover in a broader and more perfect way 14 centuries ago. With faith and love, it ensured that moral principles are put into practice and that happiness—which is the highest goal for humanity—is attained. Being moralized with the morality of the Qur’an makes man happy in both worlds.

1. Prophethood (Nübüvvet)

Prophethood is the index (fihrist) of happiness. As narrated in the Qur’an, all prophets are good role models for people. However, Prophet Muhammad (PBUH) demonstrated the morality of Allah reported in the Qur’an to all humanity. For this reason, it is emphasized that he is upon a high morality. In that case, the moral codes of the Qur’an that will make people happy are gathered in the person of Prophet Muhammad. Indeed, the Holy Qur’an also invites people to follow Prophet Muhammad. It is expressed that love of Allah requires following him.

1. The Universe and Conscience

According to Bediüzzaman, there are two kinds of laws (Sharia). The field of jurisdiction of each Sharia is different. The “Sharia of creation” (fıtri şeriat), known as the laws of nature, regulates the universe (nature), while the verbal Sharia (kelami şeriat) regulates human and social life. The laws of the Sharia of creation are valid throughout the entire universe, with no difference of Muslim, non-Muslim, human, or object. However, the verbal Sharia is valid only for Muslims (as a result of their accepting Islam using their consent and free will). Responsibility comes along with partial free will. However, what responsibility is cannot be determined by moving from nature or solely from the use of intellect.

The universe is filled with signs of Allah’s existence. Bediüzzaman depicts the universe as a “great book (kitab-ı kebir)”. The Qur’an and the universe are seen as different expressions of the same book. Both books bring laws that regulate the social and material realms, respectively.

In Bediüzzaman’s ontological conceptualization regarding the universe, the universe has the status of a mirror where the Beautiful Names (Asma-i Husna) are manifested. Distinctions such as mânâ-yı ismî (signifying-self) / mânâ-yı harfî (signifying-other) and mülk (manifest realm) / melekût (spiritual realm) occupy an important place in Bediüzzaman’s perception of the universe.

Moreover, according to Bediüzzaman, humans are innately conscious (mükerrerdirler – possess repeated/deep layers) and seek the truth. However, human fitrah alone is not sufficient in determining what is right and what is wrong. Similarly, the human intellect, without revelation, cannot independently extract what revelation reports. That is, it is not being said that “intellect cannot be a source of morality,” but rather that the morality it sources will remain inadequate.

Bediüzzaman defines conscience as “conscious fitrah (fıtrat-ı zîşuur)”. Fitrah can find the existence of Allah or determine that the good must exist through inclinations and intuition, for example. But it cannot know the nature of Allah or the boundaries of the good. In this sense, fitrah’s need for revelation continues. Just as revelation completes the universe, Sharia completes the conscience. Right and wrong may exist before revelation, but it is not possible to determine their boundaries without revelation.

According to Bediüzzaman, the primary source of morality is revelation. However, it is not the sole source of morality. Moving from the universe (fitrah) and conscience, an absolute understanding of morality can be extracted. The Qur’an has also brought principles that harmonize with this understanding.

3. Religion-Morality Relationship

It is possible for morality to exist independently of religion. However, such morality will be deficient morality. Religion encourages morality, and religion determines the measure of morality. And this religion is the religion of Islam, which makes the intellect determine its judgments and brings fitrah to the forefront. Fitrah requires morality. What nourishes morality is also belief and religion. The principles of religion are determined by the Qur’an. What will pull the forces of man—whose forces in his fitrah are left unlimited—to the middle rank is also religion.

Conclusion

The Qur’an determines in the most detailed way the universal moral principles that people have determined with their intellects and experiences. Universally accepted moral codes such as respect, trustworthiness, responsibility, being just, being compassionate, being altruistic, and being helpful exist in the most detailed way in the Qur’an. The universal moral principles determined by the Qur’an are also suitable for human fitrah, conscience, and the general operation in the universe.

Determining universal moral principles is as important as putting them into life. To ensure the application of these moral codes in man’s individual, familial, and social life, the Qur’an uses belief in Allah and the hereafter and the love of Allah as means. A person who believes in Allah and the day of judgment lives within the consciousness of servitude in order to attain the love of Allah and eternal happiness, which is the manifestation of love. A person living within the consciousness of servitude gives birth to being a person of good morals. This elevates the individual, family, and society to the peak of happiness. Otherwise, as seen in many societies today, major problems are experienced in putting beautiful moral principles into practice.