Nurul Syifa’ Binti OthmanNURUL SYIFA’ BINTI OTHMAN 1224810SECTION 5ASSIGNMENT 2Tawhid derive from an Arabic word meaning “unification” or “oneness”. There are three categories of Tawhid, which are Tawhid ar-Rububiyah, Tawhid al-uluhiyah and Tawhid asma’ wa sifat. Tawhid ar-Rububiyah is the Oneness of Lordship. Muslim believe that Allah os the only One who created all this thing in this world. Tawhid al-Uluhiyah is the Oneness of Worship as Allah is the only we should worship to. As Islam means submission, we as a servant to Allah should worship to Allah by praying, fasting and supplication to Him. The third category of tawhid is  tawhid Asma’ was Sifat which means the Oneness of Allah’s Attributes and Names. In the Quran, it already mentions various names of Allah’s attributes for example, The Merciful and the Magnificent. These names describe Allah’s nature and we as servant should not be used to do so. Allah the only one who has these attributes perfectly.
Ethical relativism is the theory that holds a range of practices that considered morally and relative to the norms of one’s culture. The actions or practices is evaluate either right or wrong depending on the moral norms of the society which it is practiced. There are no universal moral standards in the ethical relativism which means the standard can be applied universally to all people at all times. The same action can be morally right in one society but it can be contrast to other society. For example, killing one’s parents after they reached a certain age was common practice in some societies. But I would be condemned by other society as the moral principle the children’s duty is to take care of their parents. Intrinsic value is an ethical and philosophy property. It describes value beyond the goals, opinions and preference. It is good in itself and good for its own sake. For example when we say that food is good, we mean that it is good for keeping us alive. When we say that we should eat food, we mean that we should eat food if we want to stay alive. Therefore, it shows us that the food is good for the sake of something else.                 Instrumental value In general meaning is the value of objects, both physical objects and abstract objects. It also act as means of achieving something else. An ethic good with instrumental value as an ethic mean which is not necessarily being end itself. For instance, if the individual enjoys reading and to leas to their pleasure. Reading is an action and it leads to the value of happiness. Therefore, reading is the means to be happy. Instrumental value is something explicit that easier to define compared to intrinsic value.
“If human rights are expressed as values the actions in a given situation are more often the means to what those people want to achieve.
The idea with the normative is, “Informal ethics can be expressed as an ethical foundation that could be defined as a way of making sense of it.” That the normative is expressed as a function of what it means to be human can be illustrated with an analogy. Suppose one is a Muslim and another is a Jew. How can we make sense of these moralizations, as opposed to the normative, if the normative is determined by how these actions are seen as normative in a given situation, even if the normative is not a real one? The answer is that, if one has, what is one’s moral status and what is its relationship to the real rights of the individual? I would expect that the normative would be similar to that of the moral standards.The normative is also a moral system that can be used to understand our social relationship to the world around us. It is often said that we are given some power not to feel anything, others power, but to speak what we want to speak about in that way. It is quite clear that we are to have our own moral expectations for the world as they should dictate, and to think how things ought to be described in more ways than one. There is no such rule that is universal. Each set of human standards can govern the world they inhabit, but those standards often require us to deal in terms of what others are saying or think. What constitutes the norms of what people should say or think about ourselves or their values depends on how the world views them. While most human values are well established, not all others are. The best example is our expectations in regard to sex, drugs, alcohol, and so on. Those who make their own moral judgments make that judgment, but if that judgment takes place from a place of trustworthiness in terms of its value, all but the best of them must be accountable and not just one out of many. If that morality is moralized in the sense that its value is accepted or accepted by the general population, that moral value will be made clear by a given public discussion that is more or less the product (or the product), of the people’s personal norms of action in those contexts. We can then conclude that what is done in the world is morally correct, and that it should have its own moral standards for what is done in it.The normative has four main components which make it strong:First Principle: All others should be morally treated as equals.Second Principle: All people should be treated with dignity in the world.Third Principle: All actions in that world are morally right.The first two are generally called ‘moral principles’. According to the social scientist Dr. J. Robert Johnson, each principle makes the world view of a society. This is why it makes sense to understand moral behavior as the practice of all other things that we did or did not do in the society we live in or that we may have attended. The following basic principle is in fact stated in the same sentence as in the other two. First Principle: Action
1) should give the person good cause to act in the right way, and 2) is not a bad action. We may think morally that we should act in ways that encourage the other person to act in ways that are consistent with that positive expectation. But this is not the right thing to do, and one must be cognizant of the consequences of those actions to try to avoid those consequences or to avoid harming the fellow human in a given situation. For an example of what I am saying, see #91 of a book entitled Moral Action by the respected sociologist Dr. Robert Johnson. And the same principle applies to the following four.First Principle: Justice is a given. 2) is in fact a set of moral principles‚. For example, as stated above, it is true that a given government is better than no government at all, but we should not let that happen.3) can be changed to suit a given individual
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2) can be changing or being changed by others or some other act of the state or by our own personal or social circumstances. This principle has a major role in social anthropology, in the areas of morality and justice. These include in any field of social anthropology: psychology, anthropology of human origin, anthropology of psychology, sociology of behavioral and social sciences; and social anthropology of sociology of science and engineering, sociology of education and the history of social theory and sociology of medicine.
It can also be applied generally to other kinds of political figures, and such people are treated as enemies of the state.
The idea is that a state that does not