Book Summary On Presentation Of Self

Book Summary On Presentation Of Self Introduction The presentation of oneself is based on the observation of an individual through comparing the life of him and the other people. Because of that inspiration of determining the revolutions that are found in the society, the roles and relationships that are found can affect the value of an individual and the idea on how he can describe himself from other people. Due to the intensive curiosity of an individual in life and his environment, there are studies that stress out the possible explanation on how to describe the changes in the earnest way. Various sociological models and approaches were presented to show the connection of the man in his environment. The interaction of the people in the social life is presented by the Erving Goffman in his dramaturgical model that attempts to see the society in a lighter sense. The Key Ideas Erving Goffman prepared the key ideas behind the discussion on the values wherein the ideas in theorizing the social roles and relations that are present in the contemporary society. According to the book of Goffman, the individual performs a certain role, which varies according to their audience. Those individuals as actors have an intention in manipulating the role that they play for the purpose of managing others impressions of them. Usually, this occurs through the interaction of the individuals in their everyday life. Since the society presents the interactions that usually matters with the human social relations or group of life, there is a natural involvement of disciplines that goes right with the study of sociology including the economics, political science, and psychology because they all fall within the topic of human society. Goffman, presented the theory that suggests that individuals engage in a significant amount of expressive manipulation along several fronts. Goffman likened his ideas to a theatre because individuals are, in essence, dramatic actors on a stage playing parts dictated by culture and this is the goal of such a presentation is acceptance from the audience through manipulation. If the actor succeeds, then they will be viewed as they desired by the audience. Goffman argues that the key to this success is to control which information the audience has access to (Goffman, 1959). Unlike the sociological theories wherein the individuals are linked with the disciplines early states, Goffmans dramaturgical model outlines the existence of the humans perspective on the stages where as an actor he usually plays. Giddens (2009) suggests that front regions are situations where individuals act out formal roles, essentially when they are on-stage. Performances in front regions often require teamwork in order to be successful. Impression management also occurs in the front regions as the actor is trying to give the audience certain impressions of himself. Goffman suggests that when an individual appears before others, he will have many motives for trying to control the situation. In contrast, back regions (of the stage) are where individuals or performance teams prepare themselves for their roles. Goffman implies that it is where teams discuss and rehearse their performance before they enter the front stage. Props can also be used to aid an actor in their performance an d they are assembled in the back region. These props assist an actor in convincing the audience that their performance is true. For example, a waitress in a restaurant would use a notepad and paper to take an order, to help convince her audience (customers) that her performance is true. Goffman indicated that the two regions are connected by a guarded passageway. This stops public performances being shattered by an inadvertent look from an audience member. If an individuals performance is weak, the audience will see through it. The phenomenon of embarrassment is where the actor acts ineffectually or is unable to sustain their expected role. This leads to them being excluded from full participation in society, which demonstrates the importance of maintaining the appearance of being a competent social actor. The dramaturgical models value in theorizing social roles and relations in contemporary society is open to discussion. Goffmans ideas are praised for having had a profound influen ce on sociology as a discipline. On his book, it clearly states that Goffman uses the dramaturgical metaphor as his contribution in the field of sociology. He acknowledges the most stimulating and thought-provoking contributions to sociology which made the sociologists today refer to his work, especially for examples on how to carry out micro sociological work. Goffmans dramaturgical model can also be seen as valuable within contemporary society as the concepts he developed have become part of the very fabric of sociology (Giddens, 2009). For example, phrases such as front stage, back stage and performance have all become an important part of sociologys vocabulary. Moreover, Goffman identifies the way in which humans use culture in interaction. This allows for a certain level of understanding in how our culture shapes our social interactions with others. This all provides evidence for the argument that Goffmans work, especially his dramaturgical model, is valuable in contemporary society when trying to theories social roles and relations. However, it can be argued that Goffman does not give enough recognition to the role those power plays in shaping our social relations. If his dramaturgical model ignores this potentially crucial factor, can it be considered valuable? Additionally, his choice of methodology has also attracted criticism. How ever, there are doubts over its validity as a research method. It can be argued that using a metaphor means any resulting analysis cannot be disproved and may therefore have little scientific use and also the metaphors are criticizes only partial descriptions of social behaviour. Consequently, Goffmans use of a metaphor to outline his dramaturgical model may result in the validity of his entire theory being questioned, and therefore its overall value to contemporary society. Goffmans suggestion that his dramaturgical model revolves around the interaction rituals of everyday life has also been questioned. But in the continuous increase in the formality of modern interpersonal relationships there is a decline in class in contemporary society raise doubts about the degree to which such rituals are essential to everyday life. This again suggests that Goffmans dramaturgical model is of no value to theorizing social roles and relations in contemporary society. This argument is also reinforced by the fact that his model is only relevant to western societies which have developed a division between the public and the private realms of life. Essentially, Goffman universalizes from a perspective of a white, middle-class male in 1950s America, where there are apparent front and back stages. Giddens (2009) argues that this division is not as apparent or does not exist at all in other societies and therefore Goffmans dramaturgical model is irrelevant. In conclusion, Goffmans dramaturgical model has both its criticisms, and its values. It can be seen that there are legitimate concerns regarding its validity and significance within certain cultures. However, it is valuable in some respects as it can be applied to contemporary western societies when theorizing social roles and relations. This helps to give us a greater understanding of why people act they way to do in different situations. In addition, Goffmans overall contribution to sociology is unquestionable and it is fair to say that his dramaturgical model has a strong role to play in that (http://socyberty.com/sociology/erving-goffmans-dramaturgical-model/). Discussion The work of Goffman manifests the deep appreciation in the individual work within the society. His contribution in the sociology has a great effect in the modern sociological studies. For example, economics is linked to the production, distribution, and consumption of goods and services; political science to political philosophy and to actual forms of government; and psychology to individual human mental processes. Sociology, however, is involved with almost the whole human life beyond the biological level which fully asserted by Goffman in his study. Virtually, all human activities have a social aspect in that people engage in them together rather than alone and mutually influence one another. Sociology is best viewed with the contribution of Goffman as not as a distinct subject area but as a particular perspective on human conduct. The same may be said of psychology, but the psychologist focuses on the individual whereas the sociologists are concerned with the pattern of social rel ations formed by two or more persons. Social interactions, or the mutual responses of individuals, are perhaps the basic sociological concept, because such interaction is the elementary component of all relationships and groups that made human society. As a discipline, or a body of systematized knowledge of sociology, Goffman used this as an inspiration in presenting one-self and which can be the very foundation of a society. The aspect of his studies was long identified primarily with the broad evolutionary reconstructions of historical changes in Western Societies, as well as the endeavour to explore the relationships and interdependencies among their more specialized institutions and aspect of social life, such as economy, the state, the family, and religion. Sociology, in Goffmans study, can be thought more about synthesizing the field that attempted to integrate the findings acquired from other social sciences. Although such concepts concerning the scope and task of sociology are still prevalent, they now tend to be regarded as the province of sociological theory, which is only a part of the entire discipline. Sociological theory, in a lighter sense as based on the works of Goofman, includes the discussion and analysis of basic concepts that are common to all different spheres of social life that had been part of studying sociology. An emphasis on empirical investigations that is, the gathering of data carried out by standardized and often statistical research methods, directed the attention of sociologists away from the total but abstract visions towards the limited and concrete areas of social reality. These areas where Goffman focused on came to constitute the recognized subfields and specialties of sociology that are today part of the college courses, textbooks, and specialized journals. Much of the scholarly and scientific works of Goffman, it falls clearly within one another of the many subfields into which the discipline is divided and can be performed by an individual. In addition to the basic concepts, research sociological theory and research methods are both usually required s ubjects for all who study sociology. The oldest subfields in the disciplines are those that concentrate on the social phenomena in which Goffman in practically asserting and that have not previously been adopted as objects of study by other social science disciplines. These include marriage and the family, social inequality, and social stratification, ethnic and race relations, deviant behavior, urban communities, and complex or formal organization. Subfields of more recent origin examine the social aspects like on sex and gender roles. Because nearly all human activities involved in social relation, another major source of specialization within sociology is the study of the social structure of recognized areas of human activity which is bound to be in the concept of interaction. These areas of teaching and research include the sociology of politics even in simple conversations law, religion, education, and many others. The subfields differ widely in the extent to which they have accumulated a substantial body of rese arch and attracted the large numbers of practitioners. Some, such as the sociology of sports, are of recent origin, whereas others rooted deeply in the earliest form of sociology. Certain subfields had achieved brief popularity, only to be later incorporated into a more comprehensive area. A more common sociological phenomenon is the splitting of a recognized subfield into narrower subdivisions; the sociology of knowledge, for an instance, has increasingly been divided into individual sociologies of science, art, literature, popular culture, and language. In the shade of interdisciplinary fields, the oldest and most important would be the social psychology in which Goffman justified through explaining the things around and at present through the simple interaction. Actually, it has often been considered virtually a separate discipline, drawing practitioners from both sociology and psychology. As sociologists, they are primarily concerned with the social norms, roles, institutions, and the structure of groups, while social psychologists concentrate on the impact of these various areas on individual personality. Social psychologists trained in sociology have pioneered in the studies in interaction in small informal groups; such as the distribution of the beliefs and attitudes in a population; and the shaping of personality through the experience of socialization, or the formulation of character and outlook under the influence of the family, the school, the peer group, and other socializing agencies. The psychoanalytic ideas derived from the work of Sigmund Freud and other later psychoanalysts have been particularly important in this last area of psychology. This might be also played a significant part in the study of Goffman in presenting one-self. As for the comparative historical sociology there is an often strongly influenced by the ideas of both Marx and Weber but has shown much growth in the recent years. Many historians have been guided by concepts borrowed from sociology; at the same time some sociologists had carried out large-scale historical comparative studies. The once firm barriers between history and sociology have crumbled especially in such areas as social history, demographic change, economic and political development, and the sociology of revolutions and protest movements. Research Methods Sociologists use nearly all the methods of acquiring information employed in the other social sciences and the humanities, from advanced mathematical statistics to the interpretation of the texts. They also rely heavily on primary statistical information that is usually regularly collected by the governments such as census, records of employment, immigration, the frequency of crime, and other useful statistics that can be used as variable and for quantitative measurement. It seems like the method established by Goffman is criticized by some of his contemporaries because it appeared that the process of his information gathering is plainly through observation and interpreting things. The direct observation or reporting is the firsthand in some aspect of study within the society. The society, in fact, has a long history in sociological research. Sociologists have sometimes obtained information through what has been called participant observation- that is, by temporarily becoming or by pretending to become members of the group being studied. Sociologists also obtain firsthand information by relying on knowledgeable informants from the group. Both methods have also been used by social anthropologists. Several of the classical studies of American sociology, in fact, were patterned on anthropological accounts of illiterate peoples, in that they attempted to present the complete pictures of life that represents their study. In recent years, the detailed firsthand observation has been applied to smaller-scaled settlings, such as hospital wards, religious, and political meetings, bars and casinos, and classrooms. The work of the Canadian-born sociologists Erving Goffman (1922-82) has actually proven both models and a theoretical rationale for such studies. Goffmans influence has been only one of the numbers of theoretical currents insisting that everyday life as directly experienced is the bedrock of social reality, underlying all statistical and conceptual abstractions. This emphasis has encouraged intensive microsociological investigations using instruments as tape recorders and video cameras in natural rather than artificially contrived experimental social situations (Giddens, 2009). Furthermore, sociologists use surveys for scholarly or scientific purposes in nearly all subfields of the discipline, although surveys had been most often employed in the study of voting behavior, racial and ethnic prejudice, responses to mass communications, and other areas in which the probing of subjective attitudes is clearly appropriate. Although surveys are an important sociological research tool, their suitability for many types of investigation has been widely criticized. Direct observation of social behavior cannot be replaced by verbal answers to an interviewers standard list of questions even if such answers lend themselves easily to statistical tabulation and manipulation. Observation enables sociologists to obtain in-depth information about certain group in which Goffmans method is good as an example. Emerging Trends Since the 1960s sociology has ceased to be primarily an American subject. In sociological theory, in particular, a partial reversal of the previous direction of influence has occurred, with theoretical currents once again and the sociologists expanded enormously in both Europe and US. In addition to theoretical diversification, new subfields came into being, such as the sociology of gender (spurred by the resurgence of feminist movements), which includes the analysis of gender-based social roles and inequalities, and the study of emotions, aging, and the life course. Older subfields such as historical and comparative sociology were revitalized, as was the broaden movement towards theoretical practice, which encompasses applied sociology, policy analysis, and various sociological interventions. Sociological practitioners apply their knowledge through roles as consultants, planners, educators, researchers, and managers in federal, state, and local government, in nonprofit organizations , and in business especially in the field of marketing, advertising, insurance, human resources, and organizational analysis. Sociologists made greater use both of traditional research methods associated with other disciplines, such as the analysis of the historical resource materials, and one of more sophisticated statistical and mathematical techniques adapted to study of social phenomena. Development of increasingly complex computers and other devices in handling and storing information has facilitated the processing of sociological data. Because of the wide diversity in research methods and approaches, sociologists working in a particular subfield often have more in common with workers in a complementary discipline than with sociologists specializing in other subfields. A sociologist of art, for example, stands much closer in interests and methods to an art historian or critic than to a sociologist who constructs mathematical models of occupational mobility. In theory, methods, and the subject matter, no single school of thought or topic dominates sociology today (Mujtaba, Griffin, Oskal, 2004). In Practical Association Actually, Goffman focuses on how the men are interacting with the society and his environment which mainly involves the changes in the objectives. In today, the development in the society came to the point where in the discussion leads to human security there is an emerging role of nongovernmental organizations (NGOs) in the development of multidimensional peace-building activities. In the changing international environment in which local, regional, and global level actors and norms have accrued enhanced legitimacy, a new generation of multi-dimensional peace-building activities has developed aiding in the development of ethical norms, utilizing peacekeeping, traditional mediation, conflict resolution or transformation, increasingly through transnational organizations and NGOs (Mercer, 2002). The re-emergence of ethonationalist and identity based conflicts, and to respond to urgent humanitarian crises. It is in this context that the peace-building role of NGOs in conflict and complex emergencies may be usefully located and assessed as part of a socio-political fabric engaged in sustainable approaches to ending conflict. Conflict resolution/transformation and peace-building approaches to understanding conflict and methodologies for addressing it are being utilized by NGOs. This is in conjunction with more formally constituted methods and actors, in order to stabilize local environments in a local, regional and global normative context, as well as in the context of an emerging global civil society. This may enhance the legitimacy of NGOs (and their regulation) and may also increase the effectiveness of peace-building in the international system (Bratton, 1994). Part of NGOs approach in peace-building is with the perspective on conflict, and the methodology which is derived from it for solving conflict, is thought to remove the critical difficulties inherent in first generation peacemaking where the common argument is made that involvement is crippled by the intensity of the dispute, the resources or lack of that the third party has access to, and the type of issues at stake for the disputants. The application of the international system dictates those third parties or the NGOs to view their role as one of conflict management as opposed to resolution in order to bring about compromise through bilateral and trilateral negotiations. In response to the peace-building approaches, it has been argued that settlements need to be based upon just political orders which promote democracy and human rights, new norms, participatory governance structures, civil society, international tribunals, and truth commissions. Disarming, repatriating refugees, bui lding a consensus for peace under the auspices of the UN, and moderate local political leadership play a role in this method (Mercer, 2002). This is based on conflict resolution perspectives of conflict, and requires deep access into local environments, something that requires grassroots processes rather than top down approaches. NGOs can often provide this because of their unofficial and human security oriented focus. As actors of peace-building process, NGOs should focus on the injustices relating to human needs/security, humanitarian intervention, and human rights and the inflexible perceptions that states have held with respect to territorial sovereignty. NGOs have often been a low profile response to the exploitation of power by political entrepreneurs in domestic environments, and to intractable conflicts, economic inequality, and humanitarian abuses. The relationship of the NGOs in the society creates an emergence in the solving the needs and act in a much broader range of se curity issues, which makes the role of the NGOs complex. Providing a serious action on the impediment is a great start in the peace-building processes (Richmond, 2001). The global changes continuously draw its impact in different parts of the world and reflected in the e-society. It also affects the simple business transactions up to the simple livelihood of the citizens. The issue of globalization got the attention of the researchers and proved itself as a great substitute from the traditional. In addition, the society embraced those changes and crafted a revolution that aims for its benefits. The e-society is the term applied in the use of the consumers on Internet, web, and information technology in which it can change the society for the better living. The purpose of this interaction depends on the application of an individual which is mostly according to their needs (Reiter, 2008). However, the people can still recognize that the changes require many non-technical barriers that is indeed, needed to be addressed. The non-technical barriers oftentimes limit the ability or capability of the technology. The e-society is divided in many sectors namely e-commerce which can be applied to the businesses (Mujtaba, Griffin, and Oskal, 2004); e-government that recognizes the activities involved in the governmental sector (Heeks, 2001); e-learning or the innovative approach on education to achieve the quality education; e-health that was made to improve the health status of the society (Kaveny and Keenan, 1995); e-science that sometimes collaborated to the e-health and is bound fo r the continuous scientific research activities (Binik, Mah, and Kiesler, 1999; Reiter, 2008) and; e-entertainment that is for the leisure of the individuals (Husselbee, 1994). All of the components of the e-society are purposely made for the benefit of the society. But as the old saying says no one is created perfect the e-society also receives drawbacks and other limitations because of the issues. One example is the e-commerce, the business leaders recognized the benefits such as changing the facilities, production process, or service offered. The business leaders also aim for serving the customers even from a far. But with the aid of the technology, this is highly positive. In fact, through the interaction of the business in the technology, the marketing and/or advertising can be easy. There are only problems that limit the businessmen in doing so. The problems are on the business models that can be apply for the organizational change; the security of the applied internal system , privacy of the people and even the consumers, and the trust and; the legal barriers to international sales (Mujtaba, Griffin, and Oskal, 2004). Conclusion Sociologists, like historians, also make extensive use of secondhand source materials. These generally include life histories, personal documents, and clinical records. Although the popular stereotypes have sometimes pictured sociologists as people who by pass qualitative observation of human experiences by reducing them to statistical, or quantitative, summaries, these never had been accurate. Goffmans works impressively left a great contribution in sociology and explaining the interaction of individuals as much as giving the light emphasize on how an individual represents in the crowd. Therefore, his part in sociological field of work is utilized to use as basis in developing the society in a most attractive way.

Relationship Between Iman, Ibadah and Akhlak Essay

Praise be to Allah S.W.T. the Most Compassionate and the Most Merciful, as the believers praise Him and may He send blessings and peace upon our prophet, Muhammad Rasulullah S.A.W. and upon all of his forefathers, his brethren of prophets and messengers, his family and his companions. Worship is not simply the observation of ritualistic acts. It is a sincere kind of religious experience. In fact, it comprises of physical and spiritual expression of the human personality on a higher level of consciousness. The Al-Quran says, â€Å"Prostrate yourself in adoration and bring yourself closer (to God).† (96:19) The prophet, Muhammad Rasulullah S.A.W. was once asked, â€Å"What is the essence of ibadah?† He replied, â€Å"The worship of God as though you are seeing Him. Or, if you are not seeing Him, He is seeing you.† All acts in our daily life are considered as worship whether it is hidden or on the eyes of the public. Worship in Islam hold to a concept which looks an individual as a whole not only personal contact or relationship with God. Therefore, this is how worship is said related to akhlak (morality) and iman (faith). Allah S.W.T. instructed prophet Muhammad Rasulullah S.A.W. in Al-Quran, â€Å"Say: ‘Truly, my prayer and my service of sacrifice, my life and my death, are (all) for Allah, the Cherisher of the Worlds. No partner hath, He: This, am I commanded and I am the first of those who how to His will.† (Surah An-Nisa’, 6:162-163) As an individual worships Allah S.W.T., he or she must take care of his or her manners in the best possible manners that one can show and practice. In other words, the combination of a loyal worship and sincere in morality or ethics are a way to gain strong faith. Islam is a simple way of life. In fact, in Islam, there is no enforcement to Muslim on worship and on how to act in public. Muslim is free to do what they want to do as long as it does not against the hukum in Islam. In seeking t he pleasure of Allah S.W.T., an individual must have the right attitude in ethics and worship in order to posses a strong faith. THE CONCEPT OF IBADAH (WORSHIP) IN ISLAM Ibadah or worship in Islam is an all-inclusive term for all that Allah S.W.T. loves of a person, both internally, in the form of thoughts and intentions as well as externally, in the form of sayings and actions. In other words, worship is everything that an individual intends, says or does for the pleasure of Allah S.W.T. It includes ritualistic acts, for instance, prayers, fasting, pilgrimage and charity. It also extends to beliefs, social activities and personal contributions to the welfare of society. Generally, there are two types of worship according to the concept of Islam. First kind of worship is a worship that has been prescribed at a specified time- prayers, fasting, pilgrimage and almsgiving. This form of devotions is called as the five pillars of Islam. Other than that, there are also unspecified terms of worship or ibadah which consist of zikir and fikr, meaning to remember Allah S.W.T. with feelings of fear and love. The second form of worship or ibadah aims for the mental activation of human soul so that an individual will be able to see Allah S.W.T. signs in every thing the individual across in daily life. This is the worship or ibadah which is obligatory for every Muslim throug hout and individual’s life. Another important component in the concept of worship or ibadah in Islam is the realisation that Allah S.W.T. pleasure is earned through the performance of ritualistic acts as well as the morality when dealing with the situation in daily life. Islam does not think much of mere ritualistic acts when they are performed mechanically and have no influence to an individual’s inner self. â€Å"It is not righteousness that you turn your faces towards the East or the West but righteousness is to believe in Allah and the Resurrections Day, and the Angels, and the books, and the Prophets, and out of His love, spend one’s choice wealth for relatives and orphans, for the needy and the wayfarer, for beggars and for the ransom of slaves, and establish the prayers and pay the almsgiving, and to fulfil the pledges that you have made, and to patiently persevere in pain and in adversity and throughout all periods of panic. Such are the people of truth and such are the Allah-fearing.† (Surah Al-Baqarah, 2:171) THE CONCEPT OF IMAN (FAITH) IN ISLAM Allah S.W.T. the Almighty says, â€Å"O you who have faith! Respond to God and the Messenger when He calls you to unto that which gives you life, and know that God comes in between a man and his heart, and that to Him you shall be mustered.† (Surah Al†Anfal, 8:24) And says, â€Å"Those who have faith, and have not confounded their faith with evildoing – to them belongs the true security, they are rightly guided.† (Surah Al-An`am, 6:82). And He says, â€Å"But whosoever turns away from My remembrance, his shall be a life of narrowness, and on the Resurrection Day, We shall raise him blind.’ He shall say, ‘O my Lord, why have you raised me blind, and I was wont to see?’ God shall say, ‘Even so it is. Our signs came unto you, and you forgot them, and so today you are forgotten.† (Surah Ta Ha, 20:124–126), And says: â€Å"By the soul, and Him who shaped it, inspiring it with its lewdness and its God† consciousness. Prosperous is he who purifies it, and a failure is he who stunts it.† (Al-Shams, 91:7–10) The technical meaning of faith is firm belief in something real, based on evidence. Experts in this subject have defined faith as being ‘to believe with the heart and proclaim with the tongue’ some have added ‘to act with the body.’ Or, in the words of Abu `Ubayd al-Qasim ibn Salam: ‘Faith is to have sincere devotion to God with the heart, to testify this with the tongue, and to act on it with the body.’ An individual who accepts faith will enter the fold of Islam. Faith is not simply a recitation of kalimah, creed of Islam. According to the Al-Quran, it is a ma’arifah that is, realisation. Thus, realisation of truth is the door to Islam. When an individual discovers that Islam is truly God’s religion and it is the same trut h and individual has been seeking all along, an individual will undergo a unique experience of realisation. This is a ma’arifah. Making any kind of discovery revolutionises an individual’s life but when this discovery is of the truth, this intellectual revolution becomes synonymous with the emergence of a new life in the individual. This kind of intellectual is not a simple event, it turns man into superman and gives and individual the greatest mission of the individual’s life. It regulates the individual’s life in such a way that no part of it remains unaffected. The individual will begin to see all of humanity as the individual’s family and the entire universe as his abode. Such discoverer becomes a maker of history rather than a product of history. This is the miracle of faith or iman. It was this faith or iman which enabled the prophet Muhammad Rasulullah S.A.W. and his companions to produce the miraculous of all miracles. Faith or iman refers to the inner aspect of the religion and denotes a believer’s faith in the metaphysical realities of Islam. The term faith mention in both Al-Quran and a hadith of Gabriel A.S. Allah mentions, â€Å"The messenger has believed in what revealed to him front His lord and the believers. All of them believe has believed in Allah and His Angels and His Books and His Messengers.† (Surah Al-Baqarah, verse 285) THE CONCEPT OF AKHLAK (MORALITY) IN ISLAM The word ‘morality’ comes from the Latin word ‘moralitas’ meaning ‘manner, character, and proper behaviour’. Morality generally refers to a code of conduct, that an individual, group or society holds as commanding, in distinguishing right from wrong. Such an ideal code of conduct is often promoted in preference to other alternatives. Islam as a comprehensive way of life encompasses a complete moral system that is an important aspect of its world-view. We live in an age where good and evil are often looked at as relative concepts. Islam however, holds that moral positions are not relative, and instead, defines a universal standard by which actions may be deemed moral or immoral. Islam’s moral system is striking in that it not only defines morality, but also guides the human race in how to achieve it, at both an individual as well as a collective level. It is to live among one’s fellow men according to the moral teachings of Islam. T he essence of Islamic morality or akhlak is thus set forth and given in a hadith, â€Å"Behave with others as you would like them to behave towards you.† (Sahih Bukhari) By nature, everyone knows what sort of conduct he approves of and of what sort he disapproves. So, to follow this generally accepted moral criterion in relation to others is essentially in Islamic morality. Islam differentiates between social manners and social character. Social manners are based on the principle ‘do as they do’ but Islamic morality or akhlak is based on the formula of unilateral and unconditional positive conduct. â€Å"Do good to others even if they are not doing good to you.† (At-Tabrani) So great an importance has been attached in Islam to moral character that it has been set up as a criterion by which to judge all other Islamic virtues. If an individual is good in relation to other human beings, he or she will also serve as the evidence that an individual also is good in relation to Allah S.W.T. According to the Al-Quran there are three sources of it, and all the three are imbedded in human nature. They are, 1. The Commanding Self (Nafs-e-Ammara) is the self, which stimulates the human being towards evil. We read in the Al-Quran, â€Å"Yet I do not hold myself to be free from weakness, for the Commanding Self (the animal self) is surely prone to enjoin evil, except on whom my Lord has mercy.† (12:53) There are various natural and moral states of human being. According to the Al-Quran the state arising out of the human beings animal self, Nafs-e-Ammara (the Commanding Self) is the first source of morality if the weapon of reason is applied. The reasoning faculty in the human being is sufficiently well developed to analyse his behaviour critically and to perceive the immediate and remote consequences of his actions. It is the result of the critical exercise of reason that comes into play on inappropriate occasions and animal like actions, functioning as a control. This exercise of reason and control take then the hue of moral states. In other words, the foundation of good morals lies in our natural emotions and instincts, and good morals are nothing more than appropriate and controlled exercise of these naturally endowed powers and instincts. Hunger and sexuality are the basic commanding needs of humans and animals. Now if these basic commanding forces are brought under control through fasting and marriage, they become virtues. The Al-Quran has not only discussed in detail the basic human emotions and instincts, but also has gone further by investigating the underlying causes for arousal of these emotions, the need for such an arousal and has also explained how to channel and sublimate these emotion towards morality. 2. The Self-Accusing Spirit (Nafs-e-Lawwama) is the second source of morality, the one judging the excellence of morals. It is the voice of the conscience which becomes loud when an act of lewdness is being done. Every human being is gifted with this voice. We read, â€Å"And I swear by (and bring to witness) the Self-accusing Soul (Nafs-e-Lawwama – the innate self reproaching spirit, at the doing of an evil deed as an evidence).† (75:2) Nafs-e-Lawwama is thus what we call the living perception of one’s psychological condition or the call of the inner voice. One aspect of getting a ruling from the voice of the conscience and from one’s heart is that when we are about to commit any action we should first imagine to apply such an action to ourselves. If we are not adversely affected by this action and if it proves to be good and effective for us, such an action would also be beneficial and good for others. And if we cannot accept it for ourselves, then it must be assumed that it is neither appropriate for others. All those who act unfairly towards others, should put their own persons in place of others and see how they would like such an act to be perpetrated against them. The Holy Prophet is reported to have said, â€Å"When wanting to decide whether something is good or bad, ask your heart and innersoles, and take it that the deed, the commission of which gives you a feeling of satisfaction to the heart and innersoles, is a virtuous deed and the deed which rankles in the heart and produces perturbation and hesitancy in the mind is a sinful deed, even though the people may tell you that it is a lawful deed.† The question that arises at this juncture is that if this Nafs-e-Lawwamah, the self ac cusing spirit is present in every person, and every person is endowed with a voice of the conscience, why is it that a lot of persons still commit immoral acts? The answer to this is simple. Though our conscience does raise its voice of protest and the commission of such an act, people mostly do not pay heed to it. Secondly, immorality is a poison. Repeated doses of this poison blunt or destroy the conscience. 3. Love and Faith in the All-Mighty is the third and the ultimate source of morals. Once a Muslim Sufi was asked, how can we free ourselves from unlawful prohibited things and from afflictions and find peace and tranquillity? He replied, through a firm faith in Allah, for one gets free of all weaknesses and calamities through such a faith. Faith in God is the foundation stone of the Qur’anic Code of Ethics, not only in the sense that the Divine Attributes are like milestones on the way to good morals, but also from the angle that our faith in God strengthens our heart t o achieve the good and shun the evil. The â€Å"angels† of God guide such a person and he starts to live a life of peace and security, freeing himself of the filth of vice and sin. It is through this channel the human soul finds its ultimate peace and tranquillity which is called in the Al-Quran Nafs-e Mutma’innah – the Soul at Peace. â€Å"(As for the person who has been blessed with a contented and peaceful mind He will say to him,) ‘O you soul at peace! Come back to your Lord well-pleased with Him and He well-pleased with you. Enter the fold of My chosen servants, and enter the Garden made by Me.† (89:27-30) It is wrong to say that a disbelief in God does not produce any defect or diminishing effect on one’s morals, and confirmation of the existence of God does not strengthen one’s moral powers. Among the principles proposed by the Al-Quran for faith in God is the principle of Retribution and Recompense for one’s deeds and this is an important principle in the laws of nature. A person who is merely adhering to a moral code only uses his own person or the society at his personal discretion, and by doing so he thinks that he is becoming better civilized and serving the society. He has no motivation of getting any reward. But when the Al-Quran motivates us towards higher morals, it simultaneously tells us that by adopting higher morals we not only improve and reform society, but we are also making our next life better. â€Å"Verily, those who say, â€Å"Allah is our Lord,† and then remain steadfast (and follow the straight path), the angels will descend upon them (saying), â€Å"Have no fear nor grieve rather rejoice at the glad tidings of receiving the Gardens (of Paradise) which you have been promised.† (41:30) The existence of moral forces within the human personality emanates from and is subservient to the inborn faculties of a human being and there exists a natural impulse towards morality in the human makeup. The human faculties which are inherent in human nature in its inner aspect as opposed to the outer and physical aspect are denoted by the word Khulq. Khulq is the term which describes that habitual and firm disposition in a human by virtue from which moral actions flow spontaneously and effortlessly. All the moral principles that exist are nothing else but a manifestation of natural human emotions and nature is the source of them all. A person becomes laudable only when his natural faculties and personal disposition take on a moral hue through training. If such actions are good and laudable when judged by common sense and the Law, such a disposition is called a vi rtuous disposition, and if such actions are bad and condemnable, such a disposition is called an evil disposition (Ahya Al-Alum by Imam Ghazali). â€Å"Thus the source of all morals is within the nature of a human being – his disposition and his various natural states. If human faculties are the source of morals, and sometimes we see immoral actions emanating from human beings, are we to understand that some of these emotions and faculties are evil in themselves? The Al-Quran has answered this question in the negative, telling us that the headwaters of human birth are not mudded, nor is sin and immoral behaviour an intrinsic part of his nature. The human being is simple and pure by nature. Its true nature is endowed with guidance and Divine inspiration; he has been created in the finest make and endowed with righteousness: We have surely created the human being in the finest make and the best proportions (with enormous capabilities for an all round advancement through the process of evolution). Then (according to Our law of cause and consequence) We degrade him to as the lowest of the low (if he does evil deeds). Different, however, is the case of those who believe and do deeds of righteousness. There awaits them a never ending reward.† (94:3-6) â€Å"Thus, the evil in the human beings is something which evolves later as a consequence of their training.† (94:5) Similarly The Holy Prophet is reported to have said, â€Å"No infant is born except with an inborn sense of natural goodness, and then his parents make him into a Jew, Christian or a Muslim.† (Sahih Bukhari). â€Å"In other words, a human being is born innocent and unblemished in his nature.† (94:4), and he does not enter this world carrying a load of original sin. Those who think that a human being is sinful by birth have erred. Similarly it is a wrong assumption that a human being is the product of some earlier life and his present birth is an outcome of some previous birth, and that he is caught up in the ramifications of his actions in some previous existence, as is believed by some. That is why in the Al-Quran there is no mention of ‘original sin’, ‘atonement’ or ‘transmigration of soul’ as these are the products of human fantasy with no evidence at all for their support. It must be understood that there is a difference of quality and quantity of natural powers in various indivi duals. There is a difference between emotional origins and practical manifestations of emotions and these differences give rise to a vast sea of moral values, and this sea has been enclosed in the small canvas of Qur’anic moral code. THE HIKMAH OF INTERCONNECTION BETWEEN IMAN IBADAH AND AKHLAK The relationship between faith and worship will result a maintained and stabilised worship that will ensure the faith in an individual’s heart thicken and stronger. Meanwhile, the relationship between worship and morality is the complete way of life in Islam as they maintain good behaviour and manners where ever they are and whatever they do, in the same time maintaining a good worship or ibadah to Allah S.W.T. by following the five pillars of Islam and also the Sunnah of our prophet Muhammad Rasulullah S.A.W. Therefore, the connection between faith, worship and morality are closely consistent and if one is lost then it is incomplete. Imagine it like a house wall as faith, pillar of a house as worship and roof as morality. If one feature is gone, the house will be incomplete or in other words will crash down. CONCLUSION Praise be to Allah S.W.T. the Most Compassionate and the Most Merciful, as the believers praise Him and may He send blessings and peace upon our prophet, Muhammad Rasulullah S.A.W. and upon all of his forefathers, his brethren of prophets and messengers, his family and his companions. Worship, faith and morality is connected to each other as they are the basis in Islam for seeking the pleasure from Allah S.W.T. Worship is all acts in our daily life regardless of its status, hidden or on the eyes of the public. Faith is to have sincere devotion to Allah S.W.T. with the heart, to testify this with the tongue, and to act on it with the body while morality or akhlak can be defined as the manners or good behaviour in our daily life. These three components are important things in the completion of an individual’s human soul need to seek pleasure from Allah S.W.T. To conclude, an individual must perform the ritualistic acts to Allah S.W.T. not only by personal means but consider to r epresent the individual’s whole life to Allah S.W.T. as well as practicing good behaviour or manners in daily life to ensure the possession of stronger faith. BIBLIOGRAPHY 1. Al-Quran 2. Muhammad Al-Ghazali (1991). Akhlak Seorang Muslim. Kuala Lumpur: Victory Agencie. 3. Ahmad M. Saefuddin (1984). Ibadah dalam Islam. Jakarta: Lembaga Islam untuk Penelitian Masyarakat. 4. Profesor Dr. Hamka (1982). Iman dan Amal Shaleh. Jakarta: Pustaka Panjimas. 5. Habib Ali al-Jifri (2012). The Concept of Faith in Islam. Jordan: The Royal Aal Al-Bayt Institute for Islamic Thought. 6. The Essence of Islam. http://www.cpsglobal.org/content/essence-islam

Why Everybody Is Dead Mistaken Regarding Help Write Research Papers and Why You Must Read This Article Right Now

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The Immigration Of The United States - 989 Words

For many centuries now immigration has been important to the key developments of North American countries. From the English settlers from the original 13 colonies, to the French who settled into what is now modern day Canada, even the Irish and German settlers during the Industrial revolution, all the way to Mexicans trying to find work in the booming U.S. economy after the second world war, immigrants have always flocked to America in search of a better life. The Immigration issues doesn’t just stop there either, even in today’s time many refugees from the middle east are fleeing Islamic terrorist groups only to find their rights and safety in America threatened as well. With the recent election of Donald Trump and the promises he has†¦show more content†¦citizenship (Bray). The last but arguably the most important process is the application process. In this process the immigrant decides if they need legal help or not with the process (Bray). First, they fill out their set of application forms, collect documents, and then submit them to either a U.S. consulate in the immigrant’s home country. Second is attending an interview at any consulate outside of the United States. The last and most rewarding step is receiving either a visa or green card and protecting for U.S. citizenship! Even with the long and drawn out process, immigration continues to remain an important policy today. In Americas, early history immigration played an important role in the development of the United States. Dating all the way back to the mid 1800’s, the U.S. has had at least 1 million immigrants per year except for the 1930s due to the great depression. Just recently the U.S. has peaked at an all-time high from the years 2001-2010 with 10,501,100 million immigrants migrating into the U.S. (immigration). Proving that immigration continues to play a big portion in the U.S. society. Unlike the United States, Canada is more tedious and selective on who they allow into the country. In America one can simply enter the country if they allow into the country. In America one can simply enter the country if they have relatives already in the country. In Canada, it is much different however as it is a â€Å"what can youShow MoreRelatedImmigration And The United States986 Words   |  4 PagesImmigration in the United States continues to increase rapidly year by year. According to an analysis of monthly Census Bureau data by the Center for Immigration Studies, the immigration population in the United States, both legal and illegal, hit a record of 42.1 million in the second quarter of this year, an increase of 1.7 million since the same quarter of 2014 (CIS.org). 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