Chapter 2 Extra Reading Material 2 - SharifahKhadijah

Draft Text Sharifah Khadijah
CHAPTER 4
ETHICS IN ISLAM
Learning Outcome
 Describe development of Islamic Ethics
 Explain the Psychological nature of man (4 elements in the nature of man)
 Explain the mechanism to transform Nafs Al Ammara to Nafs Mutmainna
 Explain the how the animal forces are instigated by the Devil
 Define each of the axiom of Islamic Business Ethics.
 Explain the axioms and relate these to business activities.
 Give examples for each of the axiom and apply to business
Introduction
Fundamental to the understanding Islamic ethics is the understanding of the psychological nature of
man. Man must understand the purpose of his creation which is to worship Allah. Symbolically it
refers to ultimate accountability to Allah in man’s decisions and actions in his relationship with Allah
and fellow mankind across all spheres of life. As mentioned in Chapter 1 Islam does not demarcate
human actions in terms of what is sacred or what is profane.The understanding on psychologial
nature of man point towards powers and elements within the human make up that influence human
decisions and actions.
In the conventional perspective guidance is provided for by the code of ethics and code of conduct or
corporate code. In Islam, source of guidance originates from the holy Quran revealed to the prophet
Muhammad (pbuh) through the archangel Gabriel and can be seen in the life example of the prophet
(pbuh). The appendix to this chapter provides a brief notes to the numerous works of Muslim scholars
on Islamic ethics. The work of Alghazalli is one of the notable and most frequently referred to in the
study of Islamic ethics. In general the discussion on the concept of ethics in Islam is not confine to the
life of individuals in this world only. Rather individual Muslims believed that how they conduct
themselves in this world have implications on their life in the hereaafter.
This chapter provides an examination of the nature of man, understanding the sources of guidance of
human actions. The concept of ethics in Islam is firstly discussed together with the sources of ethical
and moral values. This is followed by description and discussion on nature of man and guidance from
al Quran, knowledge in morality, virtues and vices, Islamic ethical system and its application to
business practice
The Concept Of Ethics In Islam
In Islam like other Islamic sciences, ethics, takes its origin from the Qur’an. The holy Quran represent
the prime source of ethical or moral values of a muslim. It lays down the foundation of a religious
system representing expectations from the religious and philosophical perspectives and forms the
basis and principles of Islamic ethics. In Islam, the moral, civil, canonical and criminal laws are not
rigidly seperated from one another and cannot be identified as isolated systems or sciences. The
ethical character expected of a muslim is shown by the many passages of the Qur’an(1)
Read the Al Ghazalli article (The Psychological Nature of Man) & check the must know words (based on lesson
1 plan) & learn more terms from the drawings.
The Muslims started the study of Ethics along with the study of the Qur’an. The Qur’an inspired in
the lives of Muslims, the best and the noblest that is conceivable and achievable in this life as
evidenced in history.
These verses made clear that Ethics in Islam is the body of injunctions laid down in the Qur’an for the
practical conduct of life as fully exemplified in the practice of the Holy Prophet throughout his life.
The Qur’an addresses the Prophet: “Thou has been created with an excellent character.” The
Prophet himself says, “I have been sent to perfect morals.” Some one asked the Prophet, “What is
religion?” “Good character,” was the reply.
Al-Ghazzali considered the Prophet as the ideally perfect man, par excellence, in all aspects of life.
The Qur’an exhorst 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.” Every
Muslim endeavours to reach “the unapproachable perfection of the Prophet’s character.” The
immediate followers of the Prophet who followed in his footsteps are also regarded as patterns of
good conduct. They possessed all the good qualities, e.g., knowledge, understanding, piety, patience,
gratitude, etc.(2)
Though the fundamental principles of Ethics were present in the Qur’an, ethics as a science did not
take shape till the influence of Greek thought asserted itself on the Muslim mind.
Even in al-Ghazzali’s time, it was not included as a subject in the university curricula. It existed since
the early inception of Islam in the form of aphoristic wisdom. When the Muslims took to study or
philosophy they mainly devoted themselves to metaphysics, logic and physical sciences, etc. Ethics
was studied only as a part of politics. In Greek thought Ethics was considered to be a branch of
Politics. So did the Muslims consider it. Porphyry’s commentary on Aristotle’s two ethical works and
his work on the Excellences of the Soul as well as Galen’s ethical works were early translated into
Arabic but no attempt was made to write a systematic treatise on Ethics before Ibn Miskawaih.
The holy Quran provide and the traditions of the prophets are the sources of ethical values as well as
expectation in the life of Muslim. These patterned the life of Muslims and underpinned ethical
principles derived by the Muslim scholars as described above.
Versus from the holy Quran Selected at random
1.
“Shall the reward of good be aught but good?”
2. “And be good to the parents and to the near of kin and the orphans and the needy and the
neighbour, and the companions in a journey and the wayfarer and the slave-maids in your
possession.”
3.
“And they who, when they spend, are neither extravagant nor parsimonious, and (keep) between
the just means.”
4.
“Verily, God enjoineth justice and the doing of good and giving of gifts to kindred, and He
forbiddeth wickedness, wrong and oppression.”
5.
“Who give aims alike in prosperity and in success and who master anger, and forgive others: God
loveth the doers of good.”
6.
“And who control their desires...But whoever indulge in their desire beyond this are
transgressors.”
7.
“And enjoin the right and forbid the wrong, and be patient under whatever shall betide thee: for
this is a bounden duty.”
8.
“Speak unto the believers that they restain their eyes and observe continence.”
9.
“And let not ill-will towards any induce you not to act uprightly. Act uprightly,”
10.
“And eat ye and drink; but exceed not, for He loveth not those who exceed.”
11.
“The believers are brethren, therefore make peace between your brethren.”
12.
“And if two parties of the believers quarrel make peace between them.”
13.
“And give to the near of kin his due and (to) the needy and the wayfarer theirs, and do not
squander wastefully.The squanderrers are indeed the brethren of devils,... And do not let thy hand
be chained to thy neck nor stretch it fourth to the utmost (limit) of its stretching fourth (be neither
nigforth to the utmost (limit) of its stretching fourth (be neither niggardly nor too much of a
prodigal).”
14.
“Verily the most honourable of you in the sight of God is the most pious of you.”
15. The whole of the Qur’an is full of such injunctions. Kindness in parents, kindred, etc.,
16. Forgiveness to those who err, piety, equity, just dealing, compassion, restraint of lust, true
nobility, medesty, etc.,
Al-Ghazzali described the Prophet’s character as revealed in the folowing Hadith.
“The apostle of God 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 justest and the most pious of men. He claimed that he was sent by God to set up the best
standards of moral conduct as he himself demonstrated in by his own practice. He exhorst his
followers to be just and compassionate, to fear God, to be truthful, to fulfil 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, to do good acts and
avoid bad ones, to treat one’s neighbours well, to lead the power, to be kindly and generous in the
daily intercourse of life in carrying the mission of peace to mankind, to follow the just and the
truthful, etc.
“He led an absolutely frugal and temperate life, subsisting on the simplest fare, consisting mainly
of dates and barley. He patched his own sandals and repaired his own clothes. He meted out
equal treatment to all, free or slave. He gracefully bore with anything that annoyed him. He had
unbounded faith in Allah and never compromised with anything which he considered to be untrue,
cunning or mean. No Muslim, says the Prophet, is a believer unless he desires for his brethren
what he desires for himself. This injunction is one of the corner-stones of the moral order of Islam.
He visited and comforted the sick and the afflicted. He was dignified in manner and in speech, and
always the first to offer greetings, he readily forgave people and endeavoured to bring about peace
between men. He accepted invitations from the poor and the rich alike and had always a smiling
look. Pride and vanity did not touch him. The high standard which the Prophet set in moral
behaviour as a citizen, free or persecuted, as husband, as a chief, as a conqueror, was never
reached by any individual before or since. He was meek and tolerant while he was at the zenith of
his power and treated his enemies and persecutors with compassion when they were laid low at his
feet. In short, the Prophet was morally a perfect man. This practical code of life established by the
Prophet exercised a great influence on the society of his day and later it transformed the whole
social structure of human society when the message of Islam penetrated the remotest corner of the
world.”
The Nature Of Man And Guidance From Alquran
In the life of a muslim it is his belief that influences his decision and action which ultimately mould his
character. A muslim places his belief in the heart or qalb, utter the beliefs in his words and manifest
that beliefs in his actions. Specifically all actions originate from intention, and an action without
intention is fruitless.
Guidance From AlQuran on the Purpose of Human existence
The beginning of man has been reiterated in the many versus in the Al Quran. An example as stated
below
ۡ ‫اب ُث َّم مِن ُّن ۡط َف ٍ۬ة ُث َّم م ِۡن َعلَ َق ٍ۬ة ُث َّم مِن م‬
‫ُّضغ ٍَ۬ة م َُّخلَّ َق ٍ۬ة َو َغ ۡي ِر م َُخلَّ َق ٍ۬ة‬ ٍ۬ َ‫ث َفإِ َّنا َخلَ ۡق َنـ ُكم مِّن ُتر‬ ِ ‫يَـٰٓأ َ ُّيهَا ٱل َّناسُ إِن ُكن ُتمۡ فِى رَ ۡي ٍ۬ب مِّنَ ۡٱلب َۡع‬
‫َ َُّڪُۡمۡ ۖ َومِنُُم مَّن ُي َت َو َّفى َومِنُُم مَّن‬ ُ ََ ‫لِّ ُن َبيِّنَ لَ ُكمۡ ۚ َو ُنقِرُّ فِى ۡٱَۡ ۡرََ ِام مَا َن ََا ٰٓ ُُ إِ َل ٰٓى ََََ ٍ۬ ٍ۬ ُّم ََ ٍ۬ ىمى ُث َّم ُن ۡخ ِر َُ ُكمۡ طِ ۡف ٍ۬ا ُث َّم ِل َت ۡبلُ ُغ ٰٓو َا‬
‫نَ ۡل َنا َعلَ ۡيهَا ۡٱل َمآٰ َُ ۡٱَ َت ََّ ۡۡ َورَ ب َۡۡ َوََ ۢن َب َت ۡۡ مِن‬ َ ََ ‫يُرَ ُُّڪ إِلَ ٰٓى ََ ۡر َذ ِ ٍ۬ ۡٱل ُعم ُِر ِلُ َۡي َا ي َۡعلَ َم م ِۢن ب َۡع ُِڪ عِ ۡل ٍ۬م ََ ۡي ٍ۬ـاۚ َو َترَ ۡٱَۡ ۡرََ ََامُِڪَ ٍ۬ ً۬ َفإِ َذ ٰٓا‬
)٥( ‫يج‬ ٍ۬ ‫ۡ ِّ ٍ۬ ََ ۡو ِج ب َِه‬
ُ
ِۭ
O mankind! if ye are in doubt concerning the Resurrection, then lo! We have created you from dust, then
from a drop of seed, then from a clot, then from a little lump of flesh shapely and shapeless, that We may
make (it) clear for you. And We cause what We will to remain in the wombs for an appointed time, and
afterward We bring you forth as infants, then (give you growth) that ye attain your full strength. And
among you there is he who dieth (young), and among you there is he who is brought back to the most
abject time of life, so that, after knowledge, he knoweth naught. And thou (Muhammad) seest the earth
barren, but when We send down water thereon, it doth thrill and swell and put forth every lovely kind (of
growth).Al Hajj (5)
From the above verse it is clear that human beings are created from clay and are endowed with
heavenly attributes. Clay represents the earthly nature that facilitates the ordained span of life before
the return of the human soul to heaven.
According to the teaching of Islam, a muslim individual has to carry out his life according on the basis
of the guidance laid down in the Quran. Individual muslim in society has to live a life according to what
has been ordained as revealed in the holy scriptures as related through the life example of the
prophets from Adam ad until the sealed prophet hood of Muhammad saw.
َّ‫َۖ ِإن‬ ِ ‫كۖ َو ََ َت ۡب ِغ ۡٱل َف ََا َُڪ فِى ۡٱَۡ ۡر‬ َّ َ‫ۡ َما ٰٓ ََ َََۡ ن‬
َ ‫ٱَّللُ إِ َل ۡي‬ َ ‫ٱَّللُ ٱل َُّڪارَ ۡٱَۡخِرَ َ ً۬ۖ َو ََ َتنسَ َنِِ ي َب‬
َ ‫ك مِنَ ٱلُڪ ُّۡنيَاۖ َوََ ََِۡ ن‬ َّ ‫ك‬ َ ‫َو ۡٱب َت ِغ فِي َما ٰٓ َُا َتٮ‬
ۡ ۡ َ
َ‫ٱَّلل َ ُيَِبُّ ٱلمُفَِ ُڪِين‬َ َّ
( , )
But seek the abode of the Hereafter in that which Allah hath given thee and neglect
not thy portion of the world, and be thou kind even as Allah hath been kind to thee,
and seek not mischief in the earth; lo! Allah loveth not those who mischief, (77)
The verse above identified to muslims the priority of the life in the hereafter which is more lasting over
the temporal life in this world. This has implications on the way muslims conduct himself in all his
dealings and relationships. In this relation Allah specifically mention that one should at all time avoid
committing mischievious actions. Allah the most merciful created man and endowed him with
heavenly attributes and one such is the rational faculty. This assists man to reason for human actions
in order to do what is right as mentioned below.
َ‫َوإِ ۡذ َُا َت ۡي َنا مُوََى ۡٱل ِك َتـبَ َو ۡٱلفُ ۡر َقانَ لَ َعلَّ ُكمۡ َت ۡہ َت ُُڪون‬
)٥٥, )
And remember We gave Moses the Scripture and the criterion (between right and wrong) there was a
chance for you to be guided aright. (53)
)١( ‫عَب ُِڪهِۦ لِ َي ُكونَ ل ِۡلعَـلَمِينَ َنذِيرا‬

ۡ ‫َتبَارَ كَ ٱلَّ ِذ َن ََّ َ ٍ۬ ۡٱلفُ ۡر َقانَ عَ لَى‬
Blessed is He Who hath revealed unto His slave the Criterion (of right and wrong), that he may be a
warner to the people. (1)
)٨٤( َ‫لِّ ۡل ُم َّتقِين‬ ‫َولَ َق ُۡڪ َُا َت ۡي َنا مُوََ ى َوََـرُونَ ۡٱلفُ ۡر َقانَ َوضِ َيا ٰٓ ٍُ۬ َوذ ِۡك ٍ۬را‬
‫س ُۡورَ ةُ االٴنبیَاء‬
And We verily gave Moses and Aaron the Criterion (of right and wrong) and a light and a Reminder for
those who keep from evil, (48)
‫َفأ َ ۡل َه َمهَا فَُُورَ ََا َو َت ۡق َوٮهَا‬

(٨, )
And its enlightenment as to its wrong and its right;― (8)
Essentially underpinned an ethical behaviour is the belief upheld by individuals. The display of an
ethical behaviour is the manifestation of ones belief.
The Concept of Self

Al Ghazalli suggests that there is no sound ethical system that can be possible without a firm
psychological foundation. Al- Ghazzali examines the psychological nature of man and discovers that
all psychological phenomena originate in the Self.The Self or Qalb, is the essence of man. It is the
spiritual entity which abides in his physical bodies and controls his organic and physical function. The
concept of the Self in Arabic according to Al- Ghazzali includes Qalb (heart), Ruh ( soul), Nafs (desire-
nature) and ‘Aql ( intellect and is illustrated in Figure XX below.
Purpose & Nature?
 Controls organic & What is it?

psychological
Within the physical heart and
function
 Essence and Self other condition that help self
 For bodily needs
spirituality of man Qalb
 Connected with  Qualify for ideal
Heart
physical heart
Yearns to
QALB RUH achieve and
AQL NAFS
perfection
Generalize and form concept and Basis of knowledge

ALL THESE POWERS REGULATE THE BODY
QALB CONTROLS AND RULES THEM
Man must acquire knowledge of self to understand reality

Once understood and desire to seek, a yearning is aroused to achieve it
The Concept of Self According to Al Ghazalli
However, Al- Ghazzali prefers to use Qalb for the Self in all his writings. And contended that in
addition to the concept of Self there are six powers included in The Self. These are Appetite, Anger,
Intellect, Impulsive, Apprehension and Will. Appetite or Al- Bahimiyya (Beastly), Anger or As-
Sabiyya (Ferocious) and Intellect or Ar- Rabbaniyya (Divine) represent basic powers in individuals. On
the contrary, Impulsive, Apprehension and Will are powers that cannot take place unless there is the
activity of the basic powers. These powers control and regulate the body of individuals and the Qalb
controls and rules over them. Thus, Al- Ghazzali holds that the human mind has supremacy over
matter. It is the sources of all activities, being the dynamic force which fashions matter according to its
own needs. In Individuals Self qualities that distinguish The Self from that of animals are the ‘Aql
(intellect) and Irada (will). ‘Aql is the fundamental rational faculty in men which enables him to
generalize and form concept. It is the basis of ‘Ilm (knowledge).
The Psychological Nature of Man

Psychological nature of man based on Alghazali description consist of 4 element which includes sage,
pig, dog and devil as illustrated in Figure XX. The sage in him is the ‘aql; pig is ash-shahwa or his lust
and gluttony, dog is al-ghadab or anger or ferocity, devil or shaytaniyya is the brute which incites and
these two animals to rebel against ‘Aql. These state of Self are illustrated in Table XX.
sage controls
and divert
these forces
to make it Sage
useful for
man
appetite beastly
Anger ferocious
Man
struggkes pig impulse
against the
the pig and Apprehension
the dog
elements Intellect
dog
Struggles Will
ceases and
not guided by Divine
knowled man
falls to the devil
level of devil
FOUR ELEMENTS IN THE NATURE OF MAN SIX POWERS IN THE NATURE OF MAN
In the struggle in is between animal and angel,knowledge function is to help man rise to
the level of angel
The Psychological Nature of Man: 4 Elements and Six Powers in the Nature of Man
Aql and Shaytaniyya are contra forces in the human self. These forces function through the shahwa
and ghadab for construction and destruction, respectively. It shall be destructive to individuals when
the animal forces in themselves are instigated by shaytaniyya, and revolt against ‘aql and eventually try
to overcome and capture their ‘aql that is their ability to reason and choose right from wrong. On the
contrary when individuals’ ‘aql are dominant and being their divine nature, they are able to fight these
forces and try to control and divert them into the right channel. Successful accomplishment of the ‘aql
in making the animal forces submissive would cause the devil element weakened and rendered
ineffective. Eventually Self struggle ceases and harmony would in turn prevail within the individual soul
which is conducive to the realization of the ideal. This state of the Self is described by the Qur’anic
phrase as an- Nafs al-Mutma’inna (the tranquil soul).
On the contrary when the struggles of individuals self failed, the evil tendency becomes stronger and
dominant, causing the divine element to be weak until it is almost completely smothered. At this stage
the state of the Self is described as An- Nafs al Ammara (the instigating soul). This is the state of the
Self that brings punishment itself where by its very nature it directs the Individuals Self towards every
wrong action.However, when it does not achieve calmness, yet sets itself against the love of passions
and objects to it, it is called An- Nafs al-Lawwama (the admonishing soul or "the self-accusing soul“).
This nafs or Self is conscious of its own imperfections. At this stage the state of the Self reaches a
point that if it commits a sin its conscience wakes up and criticizes the doer.The struggles of these
elements in the Self of individuals continues in their lives and they yearn to achieve the state of
equilibrium, being the realizations of the ideal.
Types of Nafs Description
Nafs al Mutmainnah the tranquil soul (struggles ceases and harmony prevails)
Nafs al Ammarra the instigating soul (evil tendency strongest and overcome aql)
Nafs al Lawwama the admonishing soul (divine elements fights and struggles continuous
The human creation by Allah is such that they occupy a position midway between animals and angels
and their distinguishing quality is knowledge. They can either rise to the level of the angels with the
help of knowledge or fall to the level of the animals by letting their anger and lust dominate
themsleves.It is therefore, knowledge which helps the growth of the divine element in individuals and
makes possible the realization of the ideal.
Importance of knowledge acquisition in Islam

Islam places the requirement for individual Muslims to seek knowledge in order to be able to conduct
themselves in an ethical manner in the cause of their daily life but most importantly to know about
themselves in relation to the Creator. In relation to the former, that is the conduct of their daily lives,
morality may not be possible without appropriate guidance in inherent in the knowledge. Importance of
knowledge acquisition in Islam have been emphasised in the many verses of the Quran and the
traditions of the prophet pbuh. In fact its supreme importance is reflected in the first verse revealed to
the prophet in the following verse Iqraq Al Alaq
The word “read!” in its instructional context ( fi’lul amr) signifies importance of knowledge acquisition in
Islam, the way of life of Muslims. Seeking of knowledge would essentially need proper guidance by
qualified and knowledgeable instructors. This concern is expressed by muslim scholars due to its
effect on the level of literacy and subsequently in formation of appropriate belief and values which has
a resultant effect on individuals decisions, actions and finally in their character formation. In an article
“Justice and Its Relationship to Knowledge -Sayyid Naquib al-Attas quoted that “The general masses
acquiring access to classical Islamic texts without possessing the tools and skills to understand them
properly...” may have a significant effect on “...public education, mass media, and mass literacy.” The
lack of it may cause muslims to inflict injustice upon themselves and as upon others too..
Types of knowledge
Alghazalli states that knowledge results from the functioning of intellect or reason at the lower and
higher faculties that result in the theoretical and practical knowledge development in individuals. This
is essential in order to provide guidance to facilitate individuals to go through the passage of life in
this world. Essentially an act is directed by practical reason and influenced by theoretical reason.
Table .. provides the descriptions of the theoretical and practical knowledge as described by
Alghazalli.
Knowledge can be acquired only through intellect not through senses. It includes knowledge of the
affairs of this world and the next, knowledge of rational principles and knowledge of self- evident
truths.Al Ghazalli categorises knowledge as theoretical and practical knowledge as illustrated in
TableXX.
Theoretical Practical
• Phenomenal and spiritual • Influence by theoretical reason
• Apprehends, generalize and forms concepts • Lies in human conduct
• From concrete to abstract • Gives direction to voluntary act
• From particular to general
• From diversity to unity
• Results in various system of knowledge called
sciences
• Ilmu Syarriya ( Religious sciences)
• Ilmu Aqliya( Intellectual)
The highest development of knowledge would consequently result in individuals ability to understand
true nature of things from simplest object of sense to ultimate spiritual realities of God. In essence
there is no limits to development of theoretical knowledge. Its development vary from ordinary man to
spiritual saints and divine revealation of prophets.According to Alghazalli, the purpose of knowledge is
For the apprehension of object and a guide to conduct.
Development of Knowledge
The two types of knowledge are the formal or innate knowledge that is apprehended through
experience, intuitionand begin with experience..This type of knowledge is implicit in childdren and
with experience it becomes explicit. On the other hand existential or acquired knowledge is
apprehended through experience and intuition. It is presented in experience and depends on ones
intuition (mukashafa). This types of knowledge is acquired and stored to be revived and use when
needed. Acquired knowledge is phenomenal as it relates to material world as well as spiritual that
deals with realities of God and soul. It is the highest form of knowledge achievable by individuals.
Knowledge and justice

The pinnacle of knowledge according to the teaching of Islam is wisdom and that the loss of wisdom
would result in injustice and oppression in Muslim societies which could be traced to the loss of
knowledge as explained by Sayyid Naquib al-Attas, in the book “Islam and Secularism.
The loss of knowledge or the lack of it resulted in one to commit injustice which is unethical and
wrongful. By definition, injustice is the act of putting of a thing in a place not its own; it is to misplace a
thing; it is to misuse or to wrong; it is to exceed or fall short of the mean or limit; it is to suffer loss; it is
deviation from the right course; it is disbelief of what is true, or lying about what is true knowing it to be
true.
The application of the concept of injustice to individuals would indicate that that they have wronged
their own souls. In other words they have put their souls in a place not their own; or that they may
have misused the souls or made the souls to exceed or fall short of their real nature by causing the
souls to deviate from what is right and to repudiate the truth and to suffer losses.
On the contrary, in order to do justice and conduct oneself in an ethical manner, an individual requires
the freedom of the rational soul. Essentially freedom means the power to do justice. This in turn refers
to one’s ability to rule and have supremacy and guidance in the maintenance of the animal soul (the
pig and dog elements in man as explained by Al Ghazalli). This is facilitated by the acquisition of
knowledge using the appropriate means or approach. This indicates the emphasis placed on the right
process of knowledge acquisition which has an impact on individuals’ beliefs and values that guide
their decisions and actions. This eventually forms the basis of character formation that has an effecton
how individuals conduct themselves in their relationships with God, and in all spheres of life.
Without the possession of knowledge AlGhazali classifies People as ignorant, ignorant and
misguided, ignorant misguided and wicked; and ignorant misguided, wicked and devilish as illustrated
in Figure XX. On the basis of guidance as stated in the holy AlQuran, Alghazali classifies individuals
into 3 categories, that is those with fixed and illumed good, those who are wholly evil an Those who
occupy the middle position. These individuals who cannot decide between right from wrong in their
lives. These categorization are illustrated in Figure XX and Figure XX.
ignorant
ignorant
2 3 ignorant misguided
and misguided
and wicked
4
Addicted to
lower appetite
ignorant misguided
and wicked devilish.
Figure XX Classification of Individuals without Knowledge
Fixed good
wholly
and illumed
evil
concious
cannot decide
between
right from wrong
Figure XX In The Light Of Alquran Alghazali Classify Man Into 3 Categories
As mentioned in the section above Alah has created man, endowed him with the faculties to asist him
in the passage of hislives. It is His grace that The Most Merciful and Compassionate that He revealed
gidance from heaven through the holy book conveyed to human being through the calls made by
prophets from the time of Adam ah till the sealed of prophethood Muhammad PBUH. With the right
guidance that come about through the acquition of knowledge man has the freewill or iradah to remain
in the path ordained to him in his life. However it can be impeded if guidance is neglected and insted
individuals succumb to the inherent strength of passion and the habitual gratification of the Self. Here
the ‘aql fails to function to assist man to the right or straight path as stated in the Holy Al Quran.
Inherent Factors impeding Habitual

strength Remoulding of gratification of
of passion character Self
Figure XX Character Can Be Changed Or Remoulded Because Man Has Freewill.

Otherwise Moral Imperatives Is Meaningless
Will or Irada
Will or Irada represents a yearning in individuals that motivates them to achieve an object of desires
through the adoption of appropriate actions.Will in individuals is different from animal where it is
conditioned by the development of knowledge through intellect. It is the freedom to accept or to reject
by reason, it changes and inproves character and is determined by knowledge. Will facilitates the
analysis of human action. On the contrary in animals the elements that are prominent are the qualities
of Anger as well as Appetite.
change and freedom

inprove WILL accept or reject
character by reason
determined by knowledge
analysis of human action
The Freedom of Will
The Human mind
The place of the human mind in individuals is referred as ‘Alam Jabarut. This is where reasoning
takes place in individuals. Other worls not achievable to individuals are ‘Alam Mulk and ‘Alam Malakut
these rea the secrets of the creation of Allah that may be known to few chosen ones of highest
standing in chracter and belief.
The place of
Human mind
ALAM ALAM ALAM

MULK JABARUT MALAKUT
The Different Types of Alam and Placement of Human Mind
AlGhazali Conception on Decision Making
In the opinion of AlGhazali ideas and impression comes to man in an uncontrollable manner.. and that
the state of the heart keeps on changing. This leaves man in a state of uncertainty. In an effort to
resolve this condition, man receives ideas that are influenced by tawfiq and guided by aql and thus
good or on the contrary ideas that are bad. Given the influend by the aql the uncertainty the
uncertaionty either This act impulsively or inclined man to intellectual reasoning and supportes with
the right conviction which is subjected by the influence of the guidance(tawfiq man acquires irada or
will power to appropriately act.
In the opinion of AlGhazali……….. IDEAS AND IMPRESSION

uncontrollable
Good ideas Bad ideas

Ilham, Was/was
Caused khawatir inspiration seduction
(state of uncertainty)
Subject to
influence of Subject to
tawfiq Guided by devilish
The heart aql influence
intends to
state of the heart keep resolve Guided by aql
on changing
IDEAS
excites
inclination impulse
Intellectual Conviction and

reasoning permission IRADA/
WILL POWER
Decision Making and Resolving of Uncertainty in the Human Mind and Heart
Concept of Virtues And Vices in Islam

According to Alghazali reasons or wisdom (aql or intellect), self-assertion (anger) and appetition are
elements of inner constitution of man. In order to help in the building of good character in individuals,
they have to condut themselves according to reason and guidance from religion.
The best development of self-assertion (anger) and appetition lies in their subservient to wisdom.
However when self-assertion (anger) and appetition develop in excess of of reason, knowledge is
easily exploited.
These inner constitutions of man when functioning together may result either in virtues or vices in
individuals as described in TablesXX and Table .XX
Administrative (Husn at-Tadbir). This ability enables one to find quickly the best ways of
ability achieving a great good for oneself or for others, e.g., in the administration of
the state or family, or in overcoming enemies or evils. This virtue is
exercised particularly in momentous affairs. When wisdom is exercised in
matters of little significance, it is distinguished from Husn at-Tadbir and is
called Kais (tact).
Acute- (Fawdat adh-Dhihan) is the ability, which helps in arriving at the correct decision
mindednes when opinions are divided.
Clearness of (Naqayat ar-Ra’e) is the insight, which helps one to adopt the right means for
vision achieving the best results in a given problem.
Shrewdness (Sawab az-Zann) is the ability to discover the subtle points in thought or action
and to accept thruths straightaway on the evidence of experience without getting
into fallacious arguments about it.
generosity Karam (is the mean between badhakh (extravagance) and badhala (miserliness).
It manifests itself in spending with pleasure for high and noble objects.
self-respect (Kibr an-Nafs). It is the mean between pride and self abasement, which helps
man to make the right valuation of events. One remains so composed and
dignified that unexpected joys and sorrows do not elate or depress him
endurance Ihtimal). It is the mean between rashness and cowardice, enables a person to
remain calm in difficult and painful circumstances
Hilm (forbearance). It is the mean between cruel and heartless revenge on the
one hand, and lack of self-respect on the other. It makes a man dignified.
firmness Thabat (is the quality of staunch-heartedness and unflinchingness.
Shahama (gravity) implies keen and persistent devotion to good acts for the
realization of goodness and beauty
dignity Nail (is the ability to find pleasure in deeds and enterprises of high character
weightiness Waqar (It is the mean between pride and humility and helps one to bear oneself
with propriety and good demeanour
Types of Virtues
craftiness (Daha)’lies in selecting means which are not straight-foward, and are only
seemingly but not really good for realizing one’s motives. A low and unfair
motive is jarbaza (deceitfulness).
Inexperience (Ghamarah) is sound perceptual ability but lack of the wisdom that comes with
sufficient experience.
Stupidity (Humq) is the adoption of wrong methods for the realization of one’s ends.
mania Junun or derangement (uncontrollable) of the power of imagination. A Majnun
always pursues a preposterous end, wondering away from what is natural and
reasonable.
commiting Humq consists in commiting errors in the choice of means, but junun means
errors pursuit of an abnormal end.
lavishness Badhakha (lavishness) is spending on vanities like self-adornment, ostentation,
self-glorification, or boasting
audaciouness Jasaratis being fool-hardy, courting danger and death unnecessarily.
boasting Tabajjuh) is considering oneself more exalted than one is.
self-love ‘Ujb is produced by pride, which implies over-estimation of one’s real worth
Types of Vices
Guidelines on Earning and Economic activities (Kash and Ma’ash)

Guidelines on earning and economic activities forms part of social virtues.Man’s brief stay in this
world and the occupations he adopts in it for making a living as of paramount importance in so far
they enable him to strive after the attainment of a higher ideal. Man has got to secure the satisfaction
of his countless material needs in order to live a decent life; consequently, he must budget his time in
a balanced manner to satisfy his immediate and ultimate needs. The life he leads must be
conduncive to the attainment of his real goal.
In the occupations for earning ones livelihood. Fair dealing, justice and beneficence principles of
conduct which are of fundamental importance.
The muslims has the obligation to seek e knowledge that help to discriminate between fair and unfair
dealings. This is one of the Islamic teaching laid down Prophet pbuh and that is to obtain knowledge
is the religious duty of every Muslim. Similarly, in order to understand what is meant by justice in
dealings with our fellowbeings, it is equally imperative that we must have full knowledge of the
complexities of the problems connected with different occupations, so that we may not caused
injusticeon our lives and to others as well by resorting to practices not sanctioned by Islam. Justice
demands that a person should not act against the interest of a fellow Muslim. In other words he is
encourage to wish for others what he whishes for himself. Al-Ghazzali makes out a case for the
protection of the rights of the people as opposed to the interest of the individual in the everyday
transactions of commerce and trade.
Specifically Islam maintains the most equitable balance between the good of the community and the
good of the individual . It is opposed to the gain of the few at the expense of the many. It ordains that
the only justification for making a livelihood consists in earning money necessary for bare existence,
and if one makes a fortune it is justifiable only when it helps his fellow creatures to realize the aims of
religion. The Prophet enjoined on his followers not to accumulate food stuffs with a view to selling
them later when they become dear. Such practices are considered unjust by Islam, and are,
consequently, prohibited. In the same way the use and circulation of counterfeit coins is prohibited by
Islam. The most important part of the teachings of the Prophet, in so far as they bear upon the
principles of trade, barter and production of wealth, he emphasizes the pervading spirit and guiding
principles of equality and justice. It is sinful to corner any food-stuff merely for personal gain, for this
means oppression of, and tyranny over, the common people. In business matters and economic
relations, honesty and just dealings are emphatically enjoined.
Justice Equity And Benevolence

God enjoins upon people to practise justice and equity (‘Aadl) as well as benevolence (Ihsan). Justice
is necessary for redemption, and benevolence for the success and realization of the ultimate aims. A
person should not only aim at contenting himself with just and fair dealings but also act benevolently
towards others. This alone can help him to reach a higher stage of spiritual development. Al-Ghazzali
defines benevolence as an act which benefits persons other than those from whom the act proceeds
without any obligation.
There are six kinds of benevolence:
(1) If a person needs a thing one should give it to him, making as little profit as possible. If the giver
forgoes the profit it will be better for him.
(2) If a man purchases anything from a poor person it will be more graceful on his part to suffer a
little loss by paying him more than what he considers to be the proper price. Such an act must
produce an ennobling effect, and a contrary act the reverse effect. It is not praiseworthy to pay a
rich man more than his due when he is notorious or charging high rates of profit.
(3) In realizaing one’s dues and loans one must act benevolently by giving the debtors more time to
pay than is due and, if necessary, one should make reductions in loans to provide relief to the
debtors.
(4) It is only proper that people who want to return the goods they have purchased should be
permitted to do so as a matter of benevolence.
(5) It is a graceful act on the part of a debtor if he pays his debts without being asked to do so, if
possible long before they are due.
(6) When selling things on credit one should be generous enough not to press of payment when
people are not able to pay on the stipulated terms.
Trades and manufacturers of merchandise are forbidden to indulge in profiteering. They are asked to
discharge the duties they owe to themselves, their fellow beings, their religion and their God. What
they store for the next world is better than what they store for this short worldly existence. They should
bear in mind the following considerations:
(1) Trade and occupations will enable a person to make a decent living without forcing him to ask
for aims; he will discharge his duties towards his wife and children in a suitable manner. He
will be able to give his money to those who are conducting holy wars and thus become
Mujahids. He will be a source of strength to Mussalmans if he spends his money for the
welfare of those who are needy and destitute.
(2) His participation in the production of wealth should be actuated by a desire to provide
occupation to people who would otherwise starve. Regardless of what trade he follows he
should make sure that it helps to keep him firmly attached to his religion. Also he should
avoid a trade which merely caters for luxuries. He should not accept wages for ‘Ibadat.
(3) His worldly commitments and business pre-occupations should not make him forget his God.
(4) When engaged in business he must constantly remember God.
(5) He should not be over-greedy in trade by going to the market very early in the morning and
leaving it late.
(6) He should keep a vigilant eye not only over his interests but also over the propriety or
impropriety of his transactions lest they should involve him in unlawful (Haram) acts.
Those who observe and practise justice and fair mindedness in their dealings belong to the group of
as-Salihun (the righteous ones). In addition to this if they practise benevolence they will be
Muqarrabun (the near ones to God), and if they attend to their religious in addition to the above they
will be the truthful one (as_siddiqun).
Rules for the Halal (lawful) and the Haram (unlawful)
Wealth or property is deemed Haram either on account of its inherent defect or because of the
means by which it has been acquired.
The first category includes things which are used as foodstuffs and obtained from the minerals, (2)
vegetables and (3) animals.
Those obtained from mines are Haram only when they injure those who eat them because of their
poisonous ingredients. Those things which are obtained from the vegetable kingdom are Haram
when they produce injurious effects on senses on or health. e.g., liquors, which produce intoxication
or other injurious effects. In the case of all the above mentioned in arcticles, it is their potency for
causing injury that makes them Haram. They cease to be Haram if the poisonous ingredients which
destroy life are taken out of them and if they become wholesome for human consumption. They can
be taken in small quantities either alone or in combination with other substances which remove thair
deleterious effects. Some animals are fit for human food while others are not. The latter are only
those which are repulsive to man, and whose flesh is consiquently, forbidden as food. What is the
cause causinus of the Halal and the Haram will be clear from an example. If a small quantity of
human flesh gets into anything permitted as proper human food, the food will become Haram, not
because it has been polluted but because of reverence which is due to the human body.

A property is Halal when it has been properly and lawfully acquired in accordance with the
laws of the Shari’at.
Abstinence, even from Halal has three grades. (1) War’al-Adul. Avoidance by the ministers of justice
of things which are declared by the jurists to be Haram. (2) War’as-Salihun. Abstention from things
which are neither known to be wholly Haram nor wholly Halal. (3) War’al-Muttaqin. Abstention from
things which are Halal but indulgence in which may lead to Haram. (3) War’as-Siddiqun. Abstention
from things which are intrinsically Halal but are to be avoided for the pleasure of God.
Islam prohibits every Muslim all evil things. Permissible things or practices may lead one astray. If an
unmarried person indulges in the use of scents or is extravagant in food, he would, more often than
not, have his sexual appetite excited which may lead him into paths of sin. Similarly, seeing the
magnificent houses of the rich and the wealthy is permitted, but a moment’s reflection should
convince one that the sight of such things may excite jealousy which is an evil. The human mind
which is attracted to Mubah (permitted) may gradually gravitate towards indulgence in the Haram,
piety, therefore, demands that one must be circumspect in all one’s actions relating to food and similar
things. Those things the use of which does not entail such fears are known as Halal as-Siddiqun.
Only such things fall in this category as have been acquired carefully, without any taint of sin,
unassociated with any questionable means and meant solely for the satisfaction of an immediate or
future need for the sake of God and His worship. In all contingencies as a Mussalman must move
carefully and cautiously to avoid the pitfalls which lie in his way if he is to attain perfection.
Islamic Axiom To Business Ethics
ISLAMIC ETHICAL SYSTEM

Key features of Islamic ethical system as described by Rafik Isa Beekun (1997) in his book Islamic
Business Ethics are as follows
 Actions and decisions are judged to be ethical depending on the intention of the individual. Allah
is omniscient, and knows our intention completely and perfectly.
 Good intentions followed by good actions are considered as acts of worship. Halal (good)
intentions cannot make haram (bad) actions halal (good).
 Islam allows an individual the freedom to believe and act however he/she desires, but not at the
expense of accountability and justice.
 Belief in Allah endows the individual with complete freedom from anything or anybody except
Allah.
 Decisions that benefit the majority or a minority are not necessarily ethical in themselves. Ethics is
not a numbers game.
 Islam uses an open system approach to ethics, not a closed, self-oriented system. Egoism has no
place in Islam.
 Ethical decisions are based on a simultaneous reading of the Qur’an and the natural universe.
 Unlike the ethical systems advocated by many other religions, Islam encourages humankind to
experience tazkiyah through active participation in this life. By behaving ethically in the midst of
the tests of this dunya, Muslims prove their worth to Allah.
Application of Islamic Ethical System to business Practice
The Figure below illustrates the five Islamic axioms described by Beekun includes which include unity,
responsibility, free will, equilibrium and benevolence..
Unity
Unity is reflected in concept of tawhid and it relates to vertical dimension of Islam that has lasting
effects on the Muslim. In absolute sense everything in the world belongs to Allah. On the basis of
unity, everything in the world belongs to Allah. A Muslim cannot be biased in his thinking and
behavior, his sense of service is not restricted to any specific sphere or group. Any thought of racism
or caste system is inconsistent with his thinking. Only Allah is all powerful and omniscient. Muslims
are indifferent to, independent of, and fearless of, all powers other than Him. A Muslim will not allow
himself to be coerced into performing unethical acts by anybody. Since Allah can take away just as
He can give, the Muslim will be humble and modest.A Muslim never despairs of Allah’s Help and
Mercy. He will act bravely in doing what is ethical and Islamic.A Muslim believes that Allah knows
everything open or hidden, and that he cannot hide anything, intention or act from his Lord. He will
avoid what is forbidden, and engage in what is good. In short it requires Muslims to obey and observe
Allah’s law. For instance in the treatment of employees in an organization, discrimination among
employees on the basis of race, color, sex or religion is inconsistent with Allah’s purpose for creating
mankind.
Example of Application to business ethics:
A businessman will not:
 Discriminate among his employees, suppliers, buyers, or any other stakeholder on the basis of
race, color, sex or religion.
 Be coerced into unethical practices, since he has only Allah to fear and love
 Hoard his wealth avariciously
Responsibility
The Islamic Axiom of responsibility talks about man’s or woman’s need to be accountable for his
actions to Almighty Allah. In this regard, one must take complete responsibility for his or her unethical
behavior and cannot place the blame on external factors. A Muslim businessman should not blame
pressures of business or on the fact that everybody else is behaving unethically, for example he gave
‘facilitating payment’ as he was pressured to do so, or else the project would be discontinued. The
concept implies that individuals must be accountable for what we choose to do (for his actions),
however these groups of people are not responsible for their actions: (i) person who has not reached
age of puberty, (ii) an insane person, (iii) if he is action during sleep. One must be accountable for
what we choose to do (for his actions) , however these groups of people are not responsible for their
actions: (i) person who has not reached age of puberty, (ii) an insane person, (iii) if he is action during
sleep.
Example of Application to business

A Muslim businessman should not blame pressures of business or on the fact that everybody else is
behaving unethically, for example he gave ‘facilitating payment’ as he was pressured to do so, or else
the project would be discontinued.
Free Will
Individuals has been granted the free will (to a certain degree) to steer his own life as Allah’s
vicegerent on earth. He has been endowed with the ability to think and form judgments, to adopt
whatever course of life he wishes and, most importantly, to act in accordance with whatever code of
conduct he chooses. He can choose how ethically or unethically he will behave. Therefore there is
no absolute freedom in Islam we reject the “INVISIBLE HAND “by Adam Smith because when man is
given the freedom to do what he wants then he may abuse that power of freedom for self –interest &
fall to nafs ammarah.
Application to business ethics:

Individuals has the freedom to make a contract and either honor or break it. A Muslim, who has
submitted to the will of Allah, will honor all contracts.
Equilibrium
Equilibrium is related to the concept of ‘adl (justice and equity) where a sense of balance among the
various aspects of a man’s life in order to produce the best social order. This sense of balance is
achieved through conscious purpose. This is the horizontal dimension of Islam and it relates to the
concept of ‘adl. In order to maintain the sense of balance between have(s) & the have not (s), Allah
stresses the importance of giving & condemns the practice of conspicuous consumption. This
underlies the principle of Zakat; one of the five Islamic Pillars of Faith (Arkan Al Islam).
Benevolence
It all about kindness to others or ihsan without any obligation from the recipient and in business there
are six kinds of benevolenceas described below . It is an act, which benefits persons other than those
from whom the act proceeds without any obligation.
Examples of application to business( similar to alGhazali)
1. If a buyer / client is in desperate need of what we are selling but cannot afford to pay the
amount, we as the seller out of benevolence should give it to the buyer as earn as little profit
as possible
2. If we purchase something from poor person, be benevolent & pay him a bit more even if we
may suffer a little loss.
3. Give your debtors more time to pay than is due, if necessary, one should make reductions in
loans to provide relief to debtors.
4. On the part of the debtors, it is benevolent to pay the debts without being asked, and pay it
before it is due
5. When we sell things on credit, it is benevolent not to press for payment, if we know that the
person is not able to pay within the stipulated time
6. If a person wishes to return goods that he has purchased, it is benevolent to allow him to do
so
APPENDIX
Early Works on Islamic Ethics.
Many Muslim scholars have made numerous works on Islamic ethics in the past. Some of these
include the works of Al Kindi, Al Farabi, Ibn Sina, etc. The first systematic attempt was that of Ibn
Maskawaih (AD1030) who wrote a book called Tahdhib al Akhlak. The works embodied the ethical
view of the Greeks and the ethical system of Islam.
In brief, Tahdhib al Akhlak by Ibn Maskawaih begins with the spiritual nature of the soul. The soul is
conscious of its destiny. It is spiritual and its inquiries range from sensible to conceptual to the
knowledge of the ultimate. It possesses an inherent rational knowledge, which enables it to distinguish
the true from the false. This faculty of rational reflection is directed to the attainment of the good. It
helps the soul to raise and perfect itself. One can only be happy if he\she acts as a rational being,
which can be done in a society where individual can attain to his perfection. According to Socrates
one should make knowledge the basis of good character; as it is the root of all virtue. The acquisition
of knowledge is the distinguishing feature of man, wherein its attainment, lie human perfection.
Therefore knowledge is the foundation of good character. Man is equipped to receive this knowledge,
which is the power of intellect. It is divided into two aspects; the theoretical and practical faculties. The
function of the practical faculty is the perfection of character. It regulates man’s power in order to
improve human conduct. Through it man acquires good qualities and avoids bad ones. Man attains
his highest perfection when he has perfected these two faculties. In their perfection lies the highest
happiness.
Apart from Ibn Miskawaih, Al Ghazzali has written numerous works in Islamics. The most notable
ones has been the Ihya (part of which include the principle of ethics) and the Mizan. The doctrine
seems to be similar with Ibn Miskawaih. It includes the nature of character, the division of human
powers, the perfection of character, the four cardinal virtues, the ways of finding ones fault, the
methods of building character, the education of children, the possibility of improving character, etc. In
the Mizan, he stated that the virtues and vices discussed un the book are either mentioned in the
Quran, Hadith or in Akbar. He exhorts people to follow the virtues and warns and threatens them with
punishment if they prefer to pursue the vices. Apart from Islamic sources, AlGhazzali also borrowed
from the Greek and Christian Philosophers in some of his works. However the greatest contribution of
AlGhazzali lies in the development of ethical thought.
(p 72 to 74 “Islam, Secularism and the Philosophy of the Future” by Syed Muhammad Naquib al-
Attas)

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Draft Text Sharifah Khadijah

The Concept Of Ethics In Islam

Versus from the holy Quran Selected at random

Al-Ghazzali described the Prophet’s character as revealed in the folowing Hadith.

The Nature Of Man And Guidance From Alquran

Guidance From AlQuran on the Purpose of Human existence

)١( ‫عَب ُِڪهِۦ لِ َي ُكونَ ل ِۡلعَـلَمِينَ َنذِيرا‬

‫َفأ َ ۡل َه َمهَا فَُُورَ ََا َو َت ۡق َوٮهَا‬

And its enlightenment as to its wrong and its right;― (8)

The Concept of Self

Purpose & Nature?

 Controls organic & What is it?

Generalize and form concept and Basis of knowledge

Man must acquire knowledge of self to understand reality

The Concept of Self According to Al Ghazalli

The Psychological Nature of Man

Types of Nafs Description

Importance of knowledge acquisition in Islam

Knowledge and justice

Figure XX Classification of Individuals without Knowledge

Figure XX In The Light Of Alquran Alghazali Classify Man Into 3 Categories

Inherent Factors impeding Habitual

Figure XX Character Can Be Changed Or Remoulded Because Man Has Freewill.

change and freedom

The Freedom of Will

The Human mind

ALAM ALAM ALAM

The Different Types of Alam and Placement of Human Mind

AlGhazali Conception on Decision Making

In the opinion of AlGhazali……….. IDEAS AND IMPRESSION

Good ideas Bad ideas

Intellectual Conviction and

Concept of Virtues And Vices in Islam

Guidelines on Earning and Economic activities (Kash and Ma’ash)

Justice Equity And Benevolence

There are six kinds of benevolence:

(4) When engaged in business he must constantly remember God.

Rules for the Halal (lawful) and the Haram (unlawful)

Islamic Axiom To Business Ethics

ISLAMIC ETHICAL SYSTEM

Application of Islamic Ethical System to business Practice

Example of Application to business ethics:

A businessman will not:

Example of Application to business

Application to business ethics:

Examples of application to business( similar to alGhazali)

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