Hukm Allah

Objective Morality:

An objective moral is a moral truth that is not dependent on anyone's subjective experiences and is universally applicable to all people, regardless of time, place, or circumstances. This kind of moral truth exists independently of the passage of time and is not subject to change based on varying interpretations. To define an objective moral truth, it is necessary to have an objective source of truth that is beyond reality itself. Without such a source, any truth that is defined would be subjective.

Therefore, morality must always be objective and absolute because truth itself is absolute and transcends time and place. If we do not have a divine being in the picture, it becomes difficult to define this absolute truth, and truth can only be relative, as people will have their own versions of truth that are relative to themselves.

The problem with secular liberals is that everyone can have their own version of the truth, which can be vastly different from others, leading to a lack of a shared moral foundation. To establish morality, we require examples of something that is absolute and transcendent, which can only come from God. If morality is not based on an objective source of truth, it becomes limited by the understanding of people at any given time, leading to a degenerate society.

Objective laws are laws that originate from God and are applicable for all times, while laws created by humans are only applicable to their time and the time of the people they serve.

An objective moral truth is not influenced by personal feelings, opinions, or cultural norms, but rather is based on a set of universal principles that apply to all individuals. It is not limited by geographic location, historical era, or individual preferences. The idea of an objective moral truth implies that there is a single source of truth that transcends time and place and is applicable to all people.

This source of objective truth is God, who is beyond the bounds of reality itself. The necessary existence of God provides a foundation for establishing a universal moral code that can be applied to all people and cultures. Without an objective source of truth, moral relativism becomes the norm, and people are left to define their own truth based on their personal preferences and experiences.

The absence of an objective moral foundation can lead to moral chaos and degeneracy. People may justify immoral behaviour by appealing to their own personal truth or cultural norms, even if those behaviours are harmful to themselves or others.

The idea of objective morality also implies a sense of accountability for our actions. If there is an objective moral truth, then there is also an objective standard by which our actions can be evaluated. This means that individuals are responsible for their behaviour, and that there are consequences for violating this moral standard.

The concept of objective morality has been the subject of much debate and discussion over the years, with some arguing that morality is subjective and culturally relative, and others arguing that there are objective moral truths that are universal and timeless. While this debate continues, the idea of an objective moral foundation remains a central aspect of many religious and philosophical traditions.

The belief in an objective moral truth can provide individuals with a sense of purpose and direction in life, and can help to guide decision-making in various areas, including personal relationships, business, and politics. It can also help to promote empathy and compassion towards others, as it emphasizes the importance of treating all individuals with respect and dignity, regardless of differences in culture, ethnicity, or social status.

One of the key implications of the concept of objective morality is that it provides a framework for evaluating the actions of individuals and societies. This can be seen in various areas of life, such as in the criminal justice system, where laws are designed to reflect objective moral principles and to provide consequences for those who violate them.

Another important aspect of objective morality is that it can provide a basis for moral reasoning and discourse. If there are objective moral truths that are universally applicable, then individuals can engage in reasoned debate and discussion about ethical issues, rather than simply relying on personal opinions or cultural norms. This can lead to greater understanding and cooperation between individuals and groups, and can help to promote a more just and compassionate society.

At the same time, the concept of objective morality has been criticized by some who argue that it is too rigid and inflexible, and that it fails to account for the complexities and nuances of human experience. For example, some argue that certain moral issues, such as abortion or euthanasia, are too complex to be reduced to simple objective principles, and that they require a more nuanced approach that takes into account the unique circumstances and perspectives of each individual, though this would lead to egoistic decision-making and could infringe another person's rights based on perspectives of an individual.

Despite these subjective criticisms, the idea of objective morality remains a powerful force in shaping personal and social values, and in guiding ethical decision-making in a wide range of contexts. Whether one believes in an objective moral truth or not, the concept has had a profound impact on human history and culture, and continues to shape the way we think about morality and ethics today, that many objective moral truths are still present in secular legislations and the moral fabric of many confused atheists who can't seem to abandon the moral guidelines of objective morality which they call "human rights" and "international laws", hence "human rights" are from objective morality and not from personal experiences.

أَفَغَيْرَ ٱللَّـهِ أَبْتَغِى حَكَمًا وَهُوَ ٱلَّذِىٓ أَنزَلَ إِلَيْكُمُ ٱلْكِتَـٰبَ مُفَصَّلًا وَٱلَّذِينَ ءَاتَيْنَـٰهُمُ ٱلْكِتَـٰبَ يَعْلَمُونَ أَنَّهُۥ مُنَزَّلٌ مِّن رَّبِّكَ بِٱلْحَقِّ فَلَا تَكُونَنَّ مِنَ ٱلْمُمْتَرِينَ

“Is it other than God I should seek as judge when He it is that sent down to you the Writ set out and detailed?” And those to whom We gave the Writ know that it is sent down from thy Lord with the truth; so be thou not of those who doubt.

(6:114)

وَهُوَ ٱلَّذِىٓ أَنشَأَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَـٰرَ وَٱلْأَفْـِٔدَةَ قَلِيلًا مَّا تَشْكُرُونَ ۝ وَهُوَ ٱلَّذِى ذَرَأَكُمْ فِى ٱلْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ ۝ وَهُوَ ٱلَّذِى يُحْىِۦ وَيُمِيتُ وَلَهُ ٱخْتِلَـٰفُ ٱلَّيْلِ وَٱلنَّهَارِ أَفَلَا تَعْقِلُونَ ۝ بَلْ قَالُوا۟ مِثْلَ مَا قَالَ ٱلْأَوَّلُونَ ۝ قَالُوٓا۟ أَءِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَـٰمًا أَءِنَّا لَمَبْعُوثُونَ ۝ لَقَدْ وُعِدْنَا نَحْنُ وَءَابَآؤُنَا هَـٰذَا مِن قَبْلُ إِنْ هَـٰذَآ إِلَّآ أَسَـٰطِيرُ ٱلْأَوَّلِينَ ۝ قُل لِّمَنِ ٱلْأَرْضُ وَمَن فِيهَآ إِن كُنتُمْ تَعْلَمُونَ ۝ سَيَقُولُونَ لِلَّـهِ قُلْ أَفَلَا تَذَكَّرُونَ ۝ قُلْ مَن رَّبُّ ٱلسَّمَـٰوَٰتِ ٱلسَّبْعِ وَرَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ ۝ سَيَقُولُونَ لِلَّـهِ قُلْ أَفَلَا تَتَّقُونَ ۝ قُلْ مَنۢ بِيَدِهِۦ مَلَكُوتُ كُلِّ شَىْءٍ وَهُوَ يُجِيرُ وَلَا يُجَارُ عَلَيْهِ إِن كُنتُمْ تَعْلَمُونَ ۝ سَيَقُولُونَ لِلَّـهِ قُلْ فَأَنَّىٰ تُسْحَرُونَ ۝ بَلْ أَتَيْنَـٰهُم بِٱلْحَقِّ وَإِنَّهُمْ لَكَـٰذِبُونَ ۝ مَا ٱتَّخَذَ ٱللَّـهُ مِن وَلَدٍ وَمَا كَانَ مَعَهُۥ مِنْ إِلَـٰهٍ إِذًا لَّذَهَبَ كُلُّ إِلَـٰهٍۭ بِمَا خَلَقَ وَلَعَلَا بَعْضُهُمْ عَلَىٰ بَعْضٍ سُبْحَـٰنَ ٱللَّـهِ عَمَّا يَصِفُونَ ۝ عَـٰلِمِ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ فَتَعَـٰلَىٰ عَمَّا يُشْرِكُونَ ۝ 

And He it is that produced for you hearing and sight and hearts; little are you grateful. And He it is that created you in the earth; and to Him will you be gathered. And He it is that gives life, and gives death; and His is the alternation of night and day. Will you then not use reason! The truth is, they say the like of what the former peoples said; 

They say: “When we are dead and are dust and bones, will we be raised? We have been promised this, we and our fathers, before; these are only legends of the former peoples.”

Say thou: “To whom belong the earth and whoso is therein, if you know?” 

They will say: “To God.”

Say thou: “Will you then not take heed!” 

Say thou: “Who is Lord of the Seven Heavens and Lord of the Great Throne?” 

They will say: “God.” 

Say thou: “Will you then not be in prudent fear!” 

Say thou: “In whose hand is dominion of all things — and He grants protection, and against whom there is no protection, if you know?” 

They will say: “In God’s.” 

Say thou: “How then are you taken by sorcery?” 

The truth is, We brought them the truth, and they are liars. God has not taken any son. And there is not with Him any god; then would each god have taken what he created, and some of them would have overcome others. Glory be to God above what they describe — The Knower of the Unseen and the Seen — and exalted above that to which they ascribe a partnership!

(23:78-92) 

Qur’anic usage: Arabic root: sh-r-k. At 6:74 we have Ibrāhīm’s rejection of what his people made as objects of worship. At 6:75 God shows Ibrāhīm his creation; by recognising its transient nature (6:75-78), Ibrāhīm understands that Creation, too, is not God. In summary, anything made — whether the fruit of our hands, our imaginations, or found in Creation — is not God. See Notepad VI.

The Polytheists incline towards the One God when in hardship, and then resort to ascribing a partnership with him once in ease.

وَكَأَيِّن مِّن دَآبَّةٍ لَّا تَحْمِلُ رِزْقَهَا ٱللَّـهُ يَرْزُقُهَا وَإِيَّاكُمْ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ ۝ وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ وَسَخَّرَ ٱلشَّمْسَ وَٱلْقَمَرَ لَيَقُولُنَّ ٱللَّـهُ فَأَنَّىٰ يُؤْفَكُونَ ۝ ٱللَّـهُ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ مِنْ عِبَادِهِۦ وَيَقْدِرُ لَهُۥٓ إِنَّ ٱللَّـهَ بِكُلِّ شَىْءٍ عَلِيمٌ ۝ وَلَئِن سَأَلْتَهُم مَّن نَّزَّلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَحْيَا بِهِ ٱلْأَرْضَ مِنۢ بَعْدِ مَوْتِهَا لَيَقُولُنَّ ٱللَّـهُ قُلِ ٱلْحَمْدُ لِلَّـهِ بَلْ أَكْثَرُهُمْ لَا يَعْقِلُونَ ۝ وَمَا هَـٰذِهِ ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا لَهْوٌ وَلَعِبٌ وَإِنَّ ٱلدَّارَ ٱلْـَٔاخِرَةَ لَهِىَ ٱلْحَيَوَانُ لَوْ كَانُوا۟ يَعْلَمُونَ ۝ فَإِذَا رَكِبُوا۟ فِى ٱلْفُلْكِ دَعَوُا۟ ٱللَّـهَ مُخْلِصِينَ لَهُ ٱلدِّينَ فَلَمَّا نَجَّىٰهُمْ إِلَى ٱلْبَرِّ إِذَا هُمْ يُشْرِكُونَ  ۝ لِيَكْفُرُوا۟ بِمَآ ءَاتَيْنَـٰهُمْ وَلِيَتَمَتَّعُوا۟ فَسَوْفَ يَعْلَمُونَ ۝ أَوَلَمْ يَرَوْا۟ أَنَّا جَعَلْنَا حَرَمًا ءَامِنًا وَيُتَخَطَّفُ ٱلنَّاسُ مِنْ حَوْلِهِمْ أَفَبِٱلْبَـٰطِلِ يُؤْمِنُونَ وَبِنِعْمَةِ ٱللَّـهِ يَكْفُرُونَ ۝ وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّـهِ كَذِبًا أَوْ كَذَّبَ بِٱلْحَقِّ لَمَّا جَآءَهُۥٓ أَلَيْسَ فِى جَهَنَّمَ مَثْوًى لِّلْكَـٰفِرِينَ ۝ وَٱلَّذِينَ جَـٰهَدُوا۟ فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا وَإِنَّ ٱللَّـهَ لَمَعَ ٱلْمُحْسِنِينَ ۝

And how many a creature bears not its provision! God provides for it and for you; and He is the Hearing, the Knowing. 

And if thou askest them: “Who created the heavens and the earth and made subject the sun and the moon?” 

they will say: “God.” How then are they deluded?

God expands provision for whom He wills of His servants, and He straitens for him; God knows all things.

And if thou askest them: “Who sends down water from the sky, and therewith gives life to the earth after its death?” 

they will say: “God.” 

Say thou: “Praise belongs to God.” 

The truth is, most of them do not reason. And the life of this world is only play and games; and the abode of the Hereafter: that is Life, did they but know. Then when they embark on the ship, they call to God, sincere to Him in doctrine; but when He delivers them to the land, then they ascribe a partnership, That they might deny what We gave them, and enjoy themselves. But they will come to know! Have they not considered that We appointed a sanctuary secure, while men were swept away round about them? Do they then believe in vanity, and deny the favour of God? And who is more unjust than he who invents a lie about God, or denies the truth when it comes to him? Is then there not in Gehenna a home for the false claimers of guidance? And those who strive for Us: We will guide them to Our paths; and God is with the doers of good.

(29:60-69)

Mushrikeen commit shirk with Allah in worship of other beings and praying to other beings besides Him, other beings who cannot bring any harm nor any benefit, resorting many types of worship towards the idols, they refer to them in judgement, and they invent lies against with their irrational statements.

تَنزِيلُ ٱلْكِتَـٰبِ مِنَ ٱللَّـهِ ٱلْعَزِيزِ ٱلْحَكِيمِ ۝ إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَـٰبَ بِٱلْحَقِّ فَٱعْبُدِ ٱللَّـهَ مُخْلِصًا لَّهُ ٱلدِّينَ ۝ أَلَا لِلَّـهِ ٱلدِّينُ ٱلْخَالِصُ وَٱلَّذِينَ ٱتَّخَذُوا۟ مِن دُونِهِۦٓ أَوْلِيَآءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَآ إِلَى ٱللَّـهِ زُلْفَىٰٓ إِنَّ ٱللَّـهَ يَحْكُمُ بَيْنَهُمْ فِى مَا هُمْ فِيهِ يَخْتَلِفُونَ إِنَّ ٱللَّـهَ لَا يَهْدِى مَنْ هُوَ كَـٰذِبٌ كَفَّارٌ ۝ لَّوْ أَرَادَ ٱللَّـهُ أَن يَتَّخِذَ وَلَدًا لَّٱصْطَفَىٰ مِمَّا يَخْلُقُ مَا يَشَآءُ سُبْحَـٰنَهُۥ هُوَ ٱللَّـهُ ٱلْوَٰحِدُ ٱلْقَهَّارُ ۝ خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ بِٱلْحَقِّ يُكَوِّرُ ٱلَّيْلَ عَلَى ٱلنَّهَارِ وَيُكَوِّرُ ٱلنَّهَارَ عَلَى ٱلَّيْلِ وَسَخَّرَ ٱلشَّمْسَ وَٱلْقَمَرَ كُلٌّ يَجْرِى لِأَجَلٍ مُّسَمًّى أَلَا هُوَ ٱلْعَزِيزُ ٱلْغَفَّـٰرُ ۝ خَلَقَكُم مِّن نَّفْسٍ وَٰحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا وَأَنزَلَ لَكُم مِّنَ ٱلْأَنْعَـٰمِ ثَمَـٰنِيَةَ أَزْوَٰجٍ يَخْلُقُكُمْ فِى بُطُونِ أُمَّهَـٰتِكُمْ خَلْقًا مِّنۢ بَعْدِ خَلْقٍ فِى ظُلُمَـٰتٍ ثَلَـٰثٍ ذَٰلِكُمُ ٱللَّـهُ رَبُّكُمْ لَهُ ٱلْمُلْكُ لَآ إِلَـٰهَ إِلَّا هُوَ فَأَنَّىٰ تُصْرَفُونَ ۝ إِن تَكْفُرُوا۟ فَإِنَّ ٱللَّـهَ غَنِىٌّ عَنكُمْ وَلَا يَرْضَىٰ لِعِبَادِهِ ٱلْكُفْرَ وَإِن تَشْكُرُوا۟ يَرْضَهُ لَكُمْ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ثُمَّ إِلَىٰ رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ ۝ وَإِذَا مَسَّ ٱلْإِنسَـٰنَ ضُرٌّ دَعَا رَبَّهُۥ مُنِيبًا إِلَيْهِ ثُمَّ إِذَا خَوَّلَهُۥ نِعْمَةً مِّنْهُ نَسِىَ مَا كَانَ يَدْعُوٓا۟ إِلَيْهِ مِن قَبْلُ وَجَعَلَ لِلَّـهِ أَندَادًا لِّيُضِلَّ عَن سَبِيلِهِۦ قُلْ تَمَتَّعْ بِكُفْرِكَ قَلِيلًا إِنَّكَ مِنْ أَصْحَـٰبِ ٱلنَّارِ ۝ 

The revelation of the Writ is from God, the Exalted in Might, the Wise. We sent down to thee the Writ with the truth; so serve thou God, sincere to Him in doctrine. Does not the sincere doctrine belong to God? And those who take allies besides Him: — “We only serve them that they might bring us near to God in proximity!” — God will judge between them concerning that wherein they differ; God guides not him who is a liar and an ingrate. Had God willed to take a son, He would have chosen from what He created what He willed. Glory be to Him! He is God, the One, the Vanquishing! He created the heavens and the earth in truth. He wraps the night over the day, and He wraps the day over the night; and He made subject the sun and the moon, each running for a stated term. Is He not the Exalted in Might, the Forgiver? He created you from one soul; then He made from it its mate. And He sent down for you of the cattle eight pairs. He creates you in the wombs of your mothers — creation after creation — in three darknesses. That is God, your Lord; to Him belongs the dominion; there is no god save He. How then are you diverted? If you deny — God is free from need of you. And He is not pleased, for His servants, with denial. And if you are grateful, He is pleased therewith for you. And no bearer bears the burden of another; then to your Lord is your return, and He will inform you of what you did; He knows what is in the breasts. And when affliction touches man, he calls to his Lord, turning to Him; then when He confers upon him favour from Him, he forgets that for which he called to Him before, and makes equals to God, to lead astray from His path. Say thou: “Enjoy thou thy denial a little — thou art of the companions of the Fire.” (39:1-8)

One of the acts of shirk is seeking Judging from anything other than Allah's Shariat, hence obeying, submitting to subjective laws subject to the whims of nations or individuals. On the contrary, one of the acts of worship which is dedicate to Allah alone is and only seek Judgement from Allah

Hast thou not considered those who claim to believe in what is sent down to thee, and what was sent down before thee, desiring to go for judgment to idols when they were commanded to reject it? And the satan desires to lead them far astray. (4:60)