Islamic Ethics. System of Ethics and Morality in Islam Concept of Morality Concept of Ethics Morality in Islam Sources of Morality in Islam Four Important.
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Slide 1
Islamic Ethics
Slide 2
System of Ethics and Morality in Islam Concept of Morality
Concept of Ethics Morality in Islam Sources of Morality in Islam
Four Important Components of Morality in Islam Place and Purpose of
Morality in Islam Principles of Morality in Islam Social Code of
Islam Appraisal
Slide 3
Morality conformity to the rules of right conduct; moral or
virtuous moral as a quality or character. a doctrine or system of
morals moral instruction; a moral lesson, precept, discourse, or
utterance
Slide 4
Concept The term morality can be used either descriptively to
refer to some codes of conduct put forward by a society or, some
other group, such as a religion, or accepted by an individual for
his own behavior normatively to refer to a code of conduct that,
given specified conditions, would be put forward by all rational
persons
Slide 5
Concept of Morality The Morality is a same meaning of good
qualities or politeness. nature or the internal qualities of human
being. As saying by Imam Gazali the meaning of ethics(Morality) is:
Ethics is a name of that stats condition of human nature for which
a man very easily and conveniently did any action
Slide 6
Ethics Ethics, also known as moral philosophy recommending
concepts of right and wrong conduct Ethics studies the moral
behavior in humans and how one should act. Ethics seeks to resolve
questions dealing with human moralityconcepts such as good and
evil, right and wrong, virtue and vice, justice and crime.
Slide 7
Types Four major Types: Meta-Ethics Determination of Truth
Normative ethics Determining a moral course of Action; Applied
ethics Practicality of Morality (how it can be achieved )
Comparative ethics, People's beliefs about morality
Slide 8
Sources of Islamic Ethics-Morality Muslims name four (4)
Ethical sources; Quran (reading & recitation) Sunnah (customs
of Muhammad - HADITH) The consensus Analogy These four ethical
sources of Islamic teaching establish for the Muslim the Shariah
the pathway to Allah
Slide 9
4 Areas of Morality in Islam Among the things on which the
prophet Muhammad ( )has laid the greatest stress, after belief are
: cultivation of good manners Noble qualities of mind and character
Avoiding evil and unseemly behavior Keeping away from vicious
habits and practices In the Quran, where the objects of raising up
of the sacred Prophet ( ) are defined, it is, also, emphasized that
to cleanse men and make them pure is a special part of his
mission.
Slide 10
Purpose of Morality and Ethics Moral reform and uplift occupies
a place of highest importance in the aim and design of
sanctification. As the prophet himself has said: I have been raised
up by Allah to teach moral virtues. It denotes that moral
correction and elevation was among the chief ends and purposes of
the mission of the prophet Mohammad "and formed a fundamental part
of his magnificent endeavor. It, naturally, could not be otherwise,
for moral values play a vital part in
Slide 11
Importance of good manners ( )(241/1) It is related by Abdullah
Ibn Amr ( ) that the Messenger of Allah ( ) said: The best of you
are those who possess the best of manners(Bukhari and Muslim) ( )
(242/2) Abu Hurayrah (R.A.) related to us that the Messenger of
Allah (PBUH) said: Believers who possess better manners are the
most perfect in Faith
Slide 12
Principles of Islamic Ethics-Morality The fundamental principle
that underlies Muslim ethics is Islam, submissiveness to Allah The
course of The Sacred Law is called the Shariah or pathway and sets
out the way of worship prescribed in the Quran and the Prophets
practice.
Slide 13
Principles The ethical system goes beyond the common
understanding of worship it encompasses the WHOLE OF HUMAN LIFE
Individual and Social, Secular activities become acts of worship,
provided they are performed with PURE and RIGHTEOUS intention,
seeking Gods pleasure
Slide 14
Principles The trusteeship (khalifah) confers both
responsibility and obligation. There is NO aspect of life which is
NOT touched and transformed in keeping with the two basic concepts
of the Lordship and Sovereignty of God and human beings
responsibility to Him.
Slide 15
Principle The source of which the Muslim seeks knowledge of GOD
and GUIDANCE for human BEHAVIOUR is the Quran Quran for the Muslim
is a direct and immediate disclosure of what GOD wants to be
realized on EARTH. Quran brings together ALL eternal beliefs
Slide 16
In explaining the moral code of Islam, it is important to
categorize the action according to the degree of lawfulness and
unlawfulness as classified in fiqh to five categories; fard,
mustahabb, mubah, makruh and haram.
Slide 17
Miscellaneous Principles Mutual Cooperation (Maida Aya-2)
Universal brotherhood Piety as a standard Human Rights
Islamic Ethics Buying & Selling Cultivation of land Matters
relating to service Debts & Mortgage Gifts Wills &
Inheritance Foods & Drinks State Education
Slide 20
Islamic Moral Codes Equity Hospitality Just dealing Justice
tempered by forgiveness Truthfulness Chastaty/Integrity
Compassion
Slide 21
Ethics, like other Islamic sciences, takes its origin form the
Quran. The Quran lays down the foundation of a religious system on
purely ethical principles, hence there is not much to distinguish
between Islam as such and Islamic ethics. The Muslims started the
study of Ethics along with the study of the Quran. INCEIF21
Slide 22
Ethics in Islam is nothing but the body of injunction laid down
in the Quran for the practical conduct of life and fully
exemplified in the practice of the Holy Prophet throughout his
life. Within an Islamic Context, the term most closely related to
ethics is khuluq in the Quran which has been guided by principles
from the Quran and the Sunnah.
Slide 23
You are the best nation that has been raised up for mankind;
You enjoin right conduct, forbid evil and believe in Allah. (3:110)
INCEIF23
Slide 24
The Quran addresses the Prophet. Thou has been created with an
excellent character The Prophet highlighted one of his main
objective is to perfecting good morals I have been sent for the
purpose of perfecting good morals. INCEIF24
Slide 25
Islam consider the Prophet as an ideally perfect man, par
excellence, in all aspects of life. The Quran exhorts the believers
to follow the rightly guided particularly the Prophet. It is the
desire of every pious Muslim to model his life in every possible
particular upon that of the Prophet.
Slide 26
The Prophet (pbuh) always prayed in all humility to Allah to
bestow on him the highest moral qualities and a generous character.
He was of exceeding humility and the greatest, the bravest, the
justice and the most pious of men. He mentioned that he was sent by
Allah to set up the best standards of moral conduct as he himself
demonstrated in by his own practice. He exhorts his followers to be
just and compassionate, to fear Allah, to be truthful, to fulfill
their covenants, to avoid breach of trust, in return a trust duly,
to be merciful to orphans, to be afraid of the Day of Judgment when
everyone shall have to render full account of his actions.
Slide 27
The Psychological Nature of Man Knowledge and Morality The
Freedom of the Will
Slide 28
According to al-Ghazzali all psychological phenomena of Man
originated in the Self, such as: - What is the nature of the Self?
- What is the ultimate purpose of it? - Wherein lie its misery and
Happiness?
Slide 29
The self is the essence of man, al-Ghazzali divided the self
into four: - Qalb (heart) - Ruh (Soul) - Nafs (desire-nature) - Aql
(intellect, reason)
Slide 30
According to al-Ghazzali there are six powers included in the
Self of man: Appetite, Anger, Impulse, Apprehension, Intellect and
Will Appetite, anger and apprehension are common to man and
animals. The self of man possesses two additional qualities which
distinguish him from animals, and enable him to attain spiritual
perfection which are the Aql (intellect) and Irada (will).
Slide 31
An -Nafs al -Mutmainna (tranquil soul) when the Aql has checked
the evil tendency and subdued and harmonized the animal forces, its
struggle in it ceases and harmony prevails. An-Nafs an-Ammara (the
instigating soul) when the evil tendency becomes stronger and
stronger, continually inciting them to gratify themselves even at
the expense of the good of the self. In this case it is the evil
tendency at its strongest, instigating the animal forces to revolt.
An-Nafs al-Lawwama (the admonishing soul) when the divine element
is continually struggling with the human evil tendency.
Slide 32
According to al-Ghazzali morality and good conduct are not
possible without knowledge. Knowledge results from the functioning
of intellect of reason (aql) which is the innate rational faculty
of man, the faculty which distinguishes him from animals. Man
occupies a position midway between animals and angles; and his
distinguishing quality is knowledge. He can either rise to the
level of the angels with the help of knowledge, or fall to the
level of animals by letting his anger and lust dominate him. It is,
therefore knowledge which helps the growth of the divine element in
him and makes possible the realization of the ideal.
Slide 33
Al-Ghazzali holds the fact that human character can be changed
and improved certainty implies that man possesses some degree of
free will. Some people deny that human character is capable of
improvement. (is it true?)
Slide 34
The progress that man changes from the state of an- Nafs
al-Ammarah to the state of an-Nafs al- Mutmainna through ordeals
and pains clearly indicate that he is free in his will. This
freedom is not absolute, yet it is of paramount importance, for it
is sufficient to effect the necessary change in human
character.
Slide 35
There are some individuals whose character is yet unformed, who
are lacking in the ability to distinguish between good and evil,
between right and wrong. They are ignorant, lacking in reflection
and self- consciousness, possessing no moral character, no will,
and no belief. They have yet not wholly become slaves to the
pleasures of the senses. The character of such men can be improved
easily. They need only a guide, a determination and a motive to
help them follow the right path.
Slide 36
Some individuals in spite of being addicted to the indulgence
of the lower appetites are, nevertheless, alive to their evil
effects. They can discriminate between good and evil. Their
consciousness if fully developed and they realize that the rational
self is the only true self. Yet, they submit to the demands of
their lower selves because they are not practiced in subjecting
their actions to the power of their will. They have knowledge. They
can be reformed, firstly by abandoning their habits, and secondly,
by cultivating virtuous habits. Such men are amenable to good
influence, if they have the will to improve their character.
Slide 37
Some individuals are not only addicted to evil ways but also
believe that those ways are good and to follow them is necessary.
With regard to such people it can be said that the real nature of
things has become obscured in their minds; consequently, the
gratification of the lower self appears to them as the sole end of
human life. They have been brought up in ignorance. Their animal
self has grown at the expense of their rational self. It has
completely suppressed it and rendered it ineffective. To reform
them is almost impossible.
Slide 38
There are some who, in having been brought up in the way
mentioned above, are proud of doing evil and of leading others
astray. They take pride in doing so. The improvement of such men is
the hardest of all. Only a conversion through Diving power can
bring about a radical change in their case. It is about the third
and the fourth types of men that the Holy Quran says (2:7) God has
set a seal upon their hearts and upon their hearing, and over their
eyes is a covering, and there is a great chastisement for them
Slide 39
1. Unity related to the concept of tawhid or oneness of God,
men are united under this concept 2. Equilibrium related to the
concept of adl or justice. 3. Responsibility accountability for
ones actions, 4. Free will to a certain degree, man has been
granted the free will to steer his won life as Allahs
Vicegerent/Khalifah on earth. 5.
Benevolence/kindness/generosity.
Slide 40
It represents the class of actions that is mandatory on every
Muslim, such as praying the five times a day, fasting the month of
Ramadan, paying zakah and performing hajj.
Slide 41
Describes the class of actions that are not obligatory but
highly recommended to do. e.g. fasting beyond the month of Remadan,
put perfume during Friday prayer, or praying nawafil etc.
Slide 42
Actions are permissible in the sense they are specified neither
as mandatory nor as forbidden. e.g. trading during hajj.
Slide 43
Actions are not absolutely forbidden, but are detested.
Slide 44
Actions are unlawful and prohibited. Committing them is a major
sin. e.g. murder, commit adultery, dealing with riba, drinking
alcohol etc.
Slide 45
Islam asks its believers to observe certain norms and moral
codes in; dealings with relatives with neighbours and friends; in
their business transactions; in the market; in their social
affairs, in all spheres of private and public life.
Slide 46
An Islamic market is characterized by certain norms that take
care of the interests of both the buyer and the seller. In the
market place, Islam demands a certain type of behaviour from the
economic agents, the consumers and the producers. For
examples:-
Slide 47
Code of Islamic Business Transaction Keenness to Earn
Legitimate (Halal) Earnings Trade through Mutual Consent
Truthfulness in Business Transactions Trustworthiness in Business
Transactions Generosity and Leniency in Business Transactions
Honouring and fulfilling Business Obligations Fair Treatment of
Workers Dealing in Prohibited (Haram) Items
Slide 48
Sale of Al-Gharar (Uncertainty, Risks, Speculation).
Arbitrarily Fixing the Prices. Hoarding of Foodstuff. Exploitation
of ones Ignorance of Market Conditions. Cheating and Fraud in
Business Transactions. Swearing, Giving Short Measures and Dealing
in Stolen Goods are not allowed in business.
Slide 49
The Golden Rule in World Religions Islam No one of you is a
believer until he desires for his brother that which he desires for
himself. Sunnah Judaism What is hateful to you, do not do to your
fellowman. This is the entire Law; all the rest is commentary.
Talmud, Shabbat 3id Taoism Regard your neighbors gain as your gain,
and your neighbors loss as your own loss. Tai Shang Kan Yin Pien
Zoroastria nism That nature alone is good which refrains from doing
another whatsoever is not good for itself. Dadisten-I- dinik,
94,5
Slide 50
The Golden Rule in World Religions Christianity All things
whatsoever ye would that men should do to you, do ye so to them;
for this is the law and the prophets. Matthew 7:1 Confucianism Do
not do to others what you would not like yourself. Then there will
be no resentment against you, either in the family or in the state.
Analects 12:2 Buddhism Hurt not others in ways that you yourself
would find hurtful. Udana-Varga 5,1 Hinduism This is the sum of
duty; do naught onto others what you would not have them do unto
you. Mahabharata 5,1517