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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.

Dec 23, 2015

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Anne Dalton
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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
  • Slide 18
  • Islamic Ethics Burial Services Charity (Zakat) Fasting Pilgrimage Jihad Marriage Divorce
  • Slide 19
  • 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