1. Islamic Ethics

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

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

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

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

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 morality—concepts such as good and evil, right and wrong, virtue and vice, justice and crime.

7. Types Four major Types: Meta-Ethics Normative ethics Applied 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

8. Sources of Islamic Ethics-Morality
Muslims name four (4) Ethical sources;
Qur’an (reading & recitation)
Sunnah (customs of Muhammad - HADITH)
The consensus
Analogy
These four ethical sources of Islamic teaching establish for the Muslim the ‘Shari’ah’ – the pathway to Allah

9. 4 Areas of Morality in Islam
Among the things on which the prophet Muhammad (صلي الله عليه وسلم)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 (صلي الله عليه وسلم) are defined, it is, also, emphasized that to cleanse men and make them pure is a special part of his mission.

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 “صلي الله عليه وسلم” 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 “صلي الله عليه وسلم "and formed a fundamental part of his magnificent endeavor. It, naturally, could not be otherwise, for moral values play a vital part in

11. Importance of good manners
 عن عبد الله بن عمرو قال قال رسول الله صلي الله عليه وسلم ا ن من خياركم احسنكم اخلا قا (رواه البخاري ومسلم)(241/1)
It is related by Abdullah Ibn Amr (رضي الله عنه) that the Messenger of Allah (صلي الله عليه وسلم) said: “The best of you are those who possess the best of manners” (Bukhari and Muslim)
 عن ابي هريرة رضي الله عنه قال قال رسول الله صلي الله عليه وسلم اكمل المؤمنين ا يمانا احسنهم خلقا (رواه ا بو داود) (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”

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 ‘Shari’ah’ or pathway and sets out the way of worship prescribed in the Qur’an and the Prophet’s practice.

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 God’s pleasure

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.

15. Principle
The source of which the Muslim seeks knowledge of GOD and GUIDANCE for human BEHAVIOUR is the Qur’an
Qur’an for the Muslim is a direct and immediate disclosure of what GOD wants to be realized on EARTH.
Qur’an brings together ALL eternal beliefs

16. Degrees of lawful and unlawful behavior in Islam
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.

17. Miscellaneous Principles
Mutual Cooperation (Maida Aya-2)
Universal brotherhood
Piety as a standard
Human Rights

18. Islamic Ethics Burial Services Charity (Zakat) Fasting Pilgrimage
Jihad
Marriage
Divorce

19. Islamic Ethics Buying & Selling Cultivation of land
Matters relating to service
Debts & Mortgage
Gifts
Wills & Inheritance
Foods & Drinks
State
Education

20. Islamic Moral Codes Equity Hospitality Just dealing
Justice tempered by forgiveness
Truthfulness
Chastaty/Integrity
Compassion

21. Ethics from Islamic Perspective
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.
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22. Cont. Ethics from Islamic Perspective
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.

23. The Quran reminded man of a number of basic moral and ethical values
You are the best nation that has been raised up for mankind; You enjoin right conduct, forbid evil and believe in Allah. (3:110)
كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ
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24. Cont. Ethics from Islamic Perspective
The Quran addresses the Prophet. “Thou has been created with an excellent character”
وانه لعلى خلق عظيم
The Prophet highlighted one of his main objective is to perfecting good morals
“I have been sent for the purpose of perfecting good morals”.
بعثت لاتمم مكارم الاخلاق
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25. Code of Ethics of the Prophet (pbuh)
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.

26. Cont. Code of Ethics of the Prophet (pbuh)
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.

27. Al-Ghazzali’s Theory of Ethics (Worldview and Ethics)
The Psychological Nature of Man
Knowledge and Morality
The Freedom of the Will

28. The Psychological Nature of Man
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?

29. Cont. The Psychological Nature of Man
The self is the essence of man, al-Ghazzali divided the self into four:
- Qalb (heart)
- Ruh (Soul)
- Nafs (desire-nature)
- ‘Aql (intellect, reason)

30. Cont. The Psychological Nature of Man
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).

31. Nature of Man has three Nafs (souls)
An -Nafs al -Mutma’inna (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.

32. Knowledge and Morality
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.

33. The Freedom of the Will
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?)

34. Cont. The Freedom of the Will
The progress that man changes from the state of an- Nafs al-Ammarah to the state of an-Nafs al- Mutma’inna 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.

35. According to Al-Ghazzali he divided mankind into four classes (1st Class)
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.

36. (2nd Class)
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.

37. (3rd Class)
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.

38. (4th Class)
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”
خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ وَلَهُمْ عَذَابٌ عَظِيمٌ

39. Axioms Govern Islamic Ethics
Unity – related to the concept of tawhid or oneness of God, men are united under this concept
Equilibrium – related to the concept of ‘adl or justice.
Responsibility – accountability for one’s actions,
Free will – to a certain degree, man has been granted the free will to steer his won life as Allah’s Vicegerent/Khalifah on earth.
Benevolence/kindness/generosity.

40. 1. Fard
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.

41. 2. Mustahabb
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.

42. 3. Mubah
Actions are permissible in the sense they are specified neither as mandatory nor as forbidden. e.g. trading during hajj.

43. 4. Makruh
Actions are not absolutely forbidden, but are detested.

44. 5. Haram
Actions are unlawful and prohibited. Committing them is a major sin. e.g. murder, commit adultery, dealing with riba, drinking alcohol etc.

45. Norms and Moral Codes in Islam
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.

46. Code of Islamic Business Transaction
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:-

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

48. Cont. Sale of Al-Gharar (Uncertainty, Risks, Speculation).
Arbitrarily Fixing the Prices.
Hoarding of Foodstuff.
Exploitation of one’s Ignorance of Market Conditions.
Cheating and Fraud in Business Transactions.
Swearing, Giving Short Measures and Dealing in Stolen Goods are not allowed in business.

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 neighbor’s gain as your gain, and your neighbor’s loss as your own loss.  Tai Shang Kan Yin P’ien
Zoroastrianism
That nature alone is good which refrains from doing another whatsoever is not good for itself.    Dadisten-I-dinik, 94,5

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