Al-Akhlaq (Ethics) Perceptions in Islam: An Interpretation Through Mawsu'Ah Al-Akhlaq of Khalid Al-Kharraz

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AL-AKHLAQ (ETHICS) PERCEPTIONS IN ISLAM: AN INTERPRETATION

THROUGH MAWSU'AH AL-AKHLAQ OF KHALID AL-KHARRAZ
Conference Paper · March 2017
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The International Seminar On Islamic Jurisprudence In Contemporary Society (Islac 2017) 4th-5th Mac
ISBN : 978-967-0899-57-2 2017
ISBN : 978-967-0899-57-2 2017
E-Proceeding
THE INTERNATIONAL SEMINAR ON ISLAMIC
JURISPRUDENCE IN CONTEMPORARY SOCIETY
(ISLAC 2017)
Editorial Board:
Siti Fatimah binti Salleh

Mohd Safri bin Ali
Azli Fairuz bin Laki
Tengku Fatimah Muliana binti Tengku Muda
Siti Khatijah binti Ismail
Wan Saifuldin bin W Hassan
Faculty of Islamic Contemporary Studies, UniSZA

2017
ISBN : 978-967-0899-57-2 2017
First Printing, 2017

All Rights Reserved
Faculty of Islamic Contemporary Studies
Universiti Sultan Zainal Abidin
All rights reserved. It is prohibited to republish any part of the article, illustration or contents of
this publication in any form or by any means, electronic, photocopy, mechanical, record or
otherwise without prior written permission from the author/s.)
Published in Malaysia by:
Fakulti Pengajian Kontemporari Islam
Universiti Sultan Zainal Abidin
21300 Kampus Gong Badak
Kuala Nerus, Terengganu
Editorial board;
Chief : Siti Fatimah binti Salleh
Members : Mohd Safri bin Ali
: Tengku Fatimah Muliana binti Tengku Muda
: Azli Fairuz bin Laki
: Wan Saifuldin bin W. Hassan
: Siti Khatijah binti Ismail
Cover design : Wan Saifuldin bin W. Hassan
Graphic design : Nik Farid bin Nik Mohd
National Library of Malaysia

Cataloging data-in-publication
e-proceeding: ISLAC 2017
Editorial Board: Siti Fatimah binti Salleh, Mohd Safri bin Ali, Tengku Fatimah Muliana binti
Tengku Muda, Azli Fairuz bin Laki, Wan Saifuldin bin W.Hassan, Siti Khatijah binti Ismail
ISBN: 978-967-0899-57-2
ISBN : 978-967-0899-57-2 2017
COMMITTEE
THE INTERNATIONAL SEMINAR ON ISLAMIC JURISPRUDENCE IN
CONTEMPORARY SOCIETY 2017
ISLAC 2017
PATRON
Prof. Dato’ Dr. Ahmad

Zubaidi bin A. Latif
Vice Chancellor UniSZA
ADVISER ADVISER CHAIRMAN
Prof. Dr. Kamarul Shukri bin Prof. Dr. Mahadzirah binti Prof Dr. Engku Ahmad Zaki
Mat Teh Mohamad bin Engku Alwi
Dean, Faculty of Islamic Deputy Vice Chancellor
Contemporary Studies (Academic & International)
TABLE OF CONTENTS 4
ISBN : 978-967-0899-57-2 2017
Chief Committee
Abstract & Working Papers
Dr. Siti Fatimah Binti

Salleh
Committee
Dr. Mohd Safri Bin Azli Fairuz Bin Laki Tengku Fatimah Siti Khatijah Binti
Ali Muliana Binti Ismail
Tengku Muda
TABLE OF CONTENTS 5
ISBN : 978-967-0899-57-2 2017
TABLE OF CONTENTS
THE INTERNATIONAL SEMINAR ON ISLAMIC JURISPRUDENCE IN CONTEMPORARY

SOCIETY (ISLAC 2017)
Keperluan Birokrasi Agama: Pewujudan Kaedah Penentuan Status Agama Islam Dan
Bidangkuasa Mahkamah Syariah 1
Hukum Anak Luar Nikah Menjadi Imam Solat 18
Pengalaman Mengendalikan Perbicaraan Kes Perlanggaran Fatwa Di Mahkamah Syariah
Selangor 38
Amalan Sogit Ke Atas Anak Negeri Sabah Beragama Islam Di Mahkamah Anak Negeri: Kajian
Dari Perspektif Hukum. 64
Fatwa Sebagai Medium Dakwah: Penelitian Terhadap Peranan Mufti Sebagai Pendakwah 84
Konsep Iqra‘ Dalam Islam: Kajian Tahap Minat Membaca Di Kalangan Mahasiswa Uitm
Kelantan 93
Penetapan Keperluan Vaksinasi Terhadap Kanak-Kanak Oleh Pemerintah Menurut Perspektif
Syarak 111
Kesediaan Penggunaan Pembelajaran Mudah Alih (M-Learning) Terhadap Pembelajaran Al-
Quran Dalam Kalangan Pelajar Aliran Pengajian Islam Di Unisza, Terengganu. 125
Sumbangan Syeikh Ahmad Fatani Dalam Penulisan Fiqh 138
Konsep Istita'ah Dalam Ibadah Haji Menurut Mazhab Empat 147
Konsep Memelihara Maruah (Hifz Al-„Ird) Dalam 160
Tahap Penghayatan Agama Dan Amalan Penggunaan Lestari Pengguna Wanita Di Kuala
Terengganu 174
Budaya Permainan Dan Pertandingan Burung Ketitr Di Selatan Thailand: Status Hukum Dari
Perspektif Ulama Semasa 183
Maslahah Dalam Penyelesaian Nusyuz Perspektif Gender (Studi Terhadap Al-Mishbab) 194
Penyelidikan Syariah Dalam Kerangka Globalisasi: Satu Tinjauan 204
Isu-Isu Halal Dalam Aplikasi Bioteknologi Terhadap Produk Farmaseutikal Terpilih 216
Pengendalian Dokumentasi Amalan Penyusuan Anak Susuan Dalam Kalangan Ibu Susuan 250
Fungsi Penguatkuasaan Dan Pelaksanaan Perintah Nafkah Bahagian Sokongan Keluarga
Jabatan Kehakiman Syariah Malaysia: Menurut Perspektif Maqasid Al-Shariah 260
Tinjauan Literatur Bimbingan Al-Quran Dan Fardhu Ain Dalam Kalangan Masyarakat Orang Asli
Oleh Jabatan Agama Islam Negeri Johor (Jainj) 300
Pesalah Muda Dalam Kes Jenayah Syariah Di Malaysia: Kajian Ke Atas Had Umur Pesalah
Serta Hukuman Bersifat Pemulihan Dari Perspektif Prinsip Syariah 315
Isu Perundangan Dalam Sekuriti Makanan Analisis Dari Perspektif Tasawur Islam 327
Keperluan Tingkat Fiqh Kepenggunaan Berasaskan Maqasid Syariah 338
TABLE OF CONTENTS 6
ISBN : 978-967-0899-57-2 2017
Dasar Pembangunan Tanah Pertanian Menurut Perspektif Islam: 352

Bank Susu Patuh Syariah Menurut Pandangan Ulama Kontemporari 364
Kaedah Kelahiran Lotus Birth Menurut Perubatan 375
Keadilan Dalam Kepimpinan Sebagai Faktor Motivasi Pekerja 383
Kebebasan Bersuara Dalam Islam Dan Kaitannya Dengan Demonstrasi Jalanan 392
Wacana Kekhilafan Ulama Di Alam Akademia:Akhlak Berkhilaf Imam Sayuti 401
Pendidikan Akhlak Dalam Keluarga Menurut Surat Al-Luqman 411
1
Strategi Dakwah Islam Melalui Media Online Nu (Www.Nu.Or.Id) 421
Pelaksanaan Spiritual Dakwah Dalam Kepimpinan Dan Pengurusan Islam 431
Metode Para Rasul Dalam Memaparkan Kesantunan Bahasa: Satu Analisis Dari Al-Quran 445
Surah Hud 450
Isu Dan Cabaran Pengajaran English For Communication (Efc) Dalam Pendidikan Asas
Vokasional (Pav) 456
Pelaksanaan Fiqh Muamalat Orang Kelainan Upaya (Oku) Di Malaysia: Isu Dan Cabaran 467
Aksesibiliti Terhadap Peruntukan Hak Selepas Bercerai Dalam Kalangan Wanita
Di Kota Bharu 474
Remedi Dalam Penipuan Tanah: Satu Tinjauan 485
Perbandingan Mlm Patuh Syariah Dan Tidak Patuh Syariah 494
Peranan Islam Dalam Membina Keharmonian Antara Kaum Di Malaysia 509
Faktor-Faktor Yang Mempengaruhi Amalan Pengelasan Kelas (Streaming Class) Dalam Sistem
Persekolahan Sekolah Rendah 526
Peranan Wanita Dalam Ketenteraan: Analisis Kisah-Kisah Terpilih Dalam Kitab Rahiq Al-
Makhtum 537
Pemakaian Sumber-Sumber Hukum Yang Tidak Disepakati Ulamak Usul: Satu Kajian Mengikut
Enakmen Undang-Undang Keluarga Islam Kelantan 2002 557
Analisis Penggunaan Qawl Muktamad Mazhab Syafi‘i Dalam Fatwa-Fatwa Ibadah Oleh
Jawatankuasa Fatwa Negeri Sembilan 590
Tahap Pengetahuan Simbol-Simbol Dabt Mushaf Uthmani: Kajian Terhadap Guru Tasmi‟ Al-
Quran Sekolah Menengah Imtiaz, Yayasan Terengganu. 601
Perilaku Seksual Remaja Autistic Spectrum Disorders (Asd) Dan Perkaitannya Dengan
Kesalahan Jenayah Seksual Syariah 611
Analisis Amalan Beriddah Dalam Kalangan Wanita Kematian Suami 624
Kesalahan Pemelukan Islam Di Malaysia 643
Diyat Sebagai Mekanisme Tuntutan Pampasan Luar Mahkamah Bagi Kes Kemalangan Jalan
Raya Di Malaysia: Tinjauan Dari Aspek Pengharmonian Sosial 655
Penggunaan Metodologi Dakwah Dalam Fatwa 670
Penggunaan Metode Al-Tarjih Oleh Imam Al-Tabari Dalam Tafsirnya Dan Kesannya Terhadap
Qiraat Tujuh 686
TABLE OF CONTENTS 7
ISBN : 978-967-0899-57-2 2017
Kedudukan Nafkah Isteri Bekerja Ketika Waktu Bekerja: Analisis Pandangan Mufti-Mufti Terpilih
699
Peranan Keluarga Dalam Membina Masyarakat Harmoni: Satu Sorotan Awal Terhadap
Pemikiran Kekeluargaan Ibnu Sina (980m-1037m) 711
Uslub Al-Hazf (Elipsis) Dalam Al-Quran Dan Kaitannya Dengan Pemahaman Makna Ayat 718
Aplikasi Prinsip-Prinsip Syariah Dalam Kontrak Derivatif Komoditi 733
Aplikasi Doktrin Al-Qawa„Id Al-Fiqhiyyah Dalam Menganalisis Isu Kontemporari 745
Program Pemantapan Sahsiah Ulul Albab Bagi Pelajar Muslim Di Terengganu 754
Ketokohan Syeikh Abdul Qadir Bukit Bayas Dalam Bidang Fiqh Serta Sumbangannya Dalam
Keharmonian Masyarakat 766
Amalan Lotus Birth Menurut Perspektif Hukum Islam 775
Peranan Badan Pembinaan Pendidikan Dayah Dalam 805
Meningkatkan Kualiti Pendidikan Dayah Di Aceh 805
Minat Kerjaya Profesionalisme Keguruan: Implikasinya Terhadap Pendekatan Pendidikan Guru
814
Pengajaran Dan Pembelajaran Pendidikan Islam Melalui Kaedah Nasyid 824
Analisis Tekstual Sebagai Metode Dalam Memahami Ungkapan Puisi Imam Al-Shafi‘i 839
Sistem Perbankan Islam: Aplikasi Dan Cabarannya Dari Perspektif Undang-Undang Di
Malaysia 845
Kedudukan Ahl Al-Bayt Dalam Diwan Al-Shafi‘i 859
Indeks Pematuhan Akidah Islam (Ipai) Terhadap Projek Genom Melayu Dari Perspektif Ahli
Akademik Universiti Awam (Ua) Terpilih Di Malaysia 868
Manhaj Dakwah Al-Hissi Dalam Al-Qudwah Al-Hasanah Melalui Ummuhat Al-Akhlak:Al-
Hikmah,Al-Syaja‘ah,Al-‗Iffah Dan Al-Adl 879
Strategi Komunikasi Efektif Dalam Kalangan Pelajar Bahasa Arab : Konsep Dan Amali 891
Tinjauan Literatur Keberkesanan Modul Rakan Ziarah (Rz) Terhadap Saudara Baru Di Daerah
Seremban Negeri Sembilan 903
Pelaksanaan Maqasid Syariah Dalam Pendidikan Anak-Anak Berdasarkan Kitab Tarbiyyatul
Aulad Fil Islam Karangan Dr Abdullah Nasih Ulwan 910
Keterangan Dokumen Dalam Bentuk Digital Di Mahkamah Syariah:Analisis Berkaitan Definisi
Serta Kebolehterimaannya Di Sisi Prinsip Syariah Di Malaysia 921
Muamalat Ribawiyah Dalam Doktrin Fiqh Al-Aqalliyat: Satu Huraian 930
Pemikiran Transaksi Pelaburan Syeikh Daud Al-Fatāni (Furu'al-Masa'il) Aplikasinya Di Bank
Islam Thailand 942
Peranan Syariat Dalam Kalangan Rakyat Dan Pemerintah Di Terengganu: Satu Sorotan 956
Konsep Daging Halal Dari Perspektif Sikhism Dan Islam 966
Hubungan Kefahaman Dan Penggunaan Teknologi Maklumat Dan Komunikasi Dalam
Pengajaran Dan Pembelajaran Guru Pendidikan Islam 973
Penggunaan Metode Al-Tarjih Oleh Imam Al-Tabari Dalam Tafsirnya Dan Kesannya Terhadap
Qiraat Tujuh 981
TABLE OF CONTENTS 8
ISBN : 978-967-0899-57-2 2017
Keberkesanan Mata Pelajaran Pendidikan Syariah Islamiah Terhadap Pergaulan Pelajar 994
Sumber-Sumber Pembangunan Tanah Pertanian Menurut Perspektif Islam: Tinjauan Terhadap
Dasar Pertanian Negara (Dpn) 1020
Peranan Dan Sumbangan Majelis Permusyawaratan Ulama (Mpu) Kepada Masyarakat Aceh
1036
Amalan ‗Boncengan Gratis‘ Dalam Dunia Akademik Menurut Perspektif Islam 1043
Konsep Al-Qalb Dalam Pembangunan Modal Insan Menurut Imam Al-Shafi‘i Rhm 1052
Korelasi Kefahaman Dan Penggunaan Teknologi Maklumat Dan Komunikasi Dalam Pengajaran
Dan Pembelajaran Guru Pendidikan Islam 1059
Perhotelan Muslim-Friendly: Konsep Dan Garis Panduan 1067
Pembelajaran Sepanjang Hayat Dalam Pembinaan Masyarakat Harmoni 1074
Keheterogenan Kata Bagi Menggambarkan Kematian Manusia Dalam Al-Qur‘an 1088
Konsep Pendidikan Menurut Pemikiran Muhammad Rashid Rida 1101
Halangan Dan Masalah Dakwah Kepada Pembesar: Penceritaan Al-Quran 1115
Konsep Sa'adah Dalam Pendidikan Islam (Informal, Formal, Dan Non Formal) Oleh :Zikriatia
1131
Aktualisasi Pendidikan Iman Dalam Keluarga Oleh:Marhamah 1142
Kefahaman Terhadap Al-Asma‟ Al-Husna Dan Kaitannya Dengan Ciri Al-Amanah Menurut Al-
Ghazali Dalam Kitab Al-Maqsad Al-Asna 1153
Keberkesanan Penggunaan Buku Daftar Kosa Kata Bagi Kemahiran Penulisan Bahasa Arab
Dalam Kalangan Pelajar Pengajian Kontemporari Islam Di Universiti Sultan Zainal Abidin,
Terengganu 1169
Ho1: Tiada Terdapat Perbezaan Yang Signifikan Bagi Min Prestasi Ujian Kemahiran 1173
Ho1: Tiada Terdapat Perbezaan Yang Signifikan Bagi Min Prestasi Ujian Kemahiran 1173
Menangani Konflik Peradaban Melalui Pintu Dialog Menurut Pemikiran Badiuzzaman Said Nursi
1194
Metodologi Pendalilan Hukum Dalam Kitab Al-Kifayah Karangan Syeikh Abdul Malik Bin
Abdullah (650m-736m) 1207
Kedudukan Harta Sepencarian Sebagai Hak Harta Peninggalan Dalam Islam: Penelitian Awal
1217
Perkembangan Pendidikan Islam Di Terengganu 1236
Islam And Environmental Conservation 1272
Online Business : An Islamic Perspective And Issues In Malaysia 1278
Islamic Wealth Management; Implementation & Challenges In Jigawa State, Nigeria 1288
The Development Of Insan Al Kamil Through The Muslim Women Characters In The Mle
Islamic-Based Literary Texts 1296
The Principles Of Fiqh & Issues In Advanced Medical Science 1313
Islam And Terrorism / War 1323
Islam And Human Rights 1332
TABLE OF CONTENTS 9
ISBN : 978-967-0899-57-2 2017
The Position Of Culling Of Stray Dogs As A Mean To Eliminate Rabies Transmission: An

Analysis From Malaysian And Islamic Law Perspective With Special Reference To Ḥifz Al-Nafs
(Protection Of Life) 1340
Robust Volatility Diagnostics For Share Price Performance Of Islamic Bank: A Mathematical
Correlation In Islamic Financial Engineering 1357
Spearman Correlation Analysis For Volatility Of Islamic Bank In Malaysia 1373
Anti-Money Laundering (Aml) Legal Framework: 1384
Beyond Ribó, Maysir And Gharar Transactions: The No-Go Areas For Islamic Finance Industry
1400
Islamic Spirituality Of Single Mother Entrepreneurs 1422
Protecting The Spouses‘ Interest (Maslahah) In Cases Of Defects Through The Application Of
The Islamic Principle Of Harm 1430
Progression Or Regression 1443
A Preliminary Study On Syariah Complianced In E-Commerce Transactions 1451
Islamic Approach On The Prevention Of Elder Abuse In Domestic Settings 1464
The Sword-Myth Revisited 1477
Al-Akhlóq (Ethics) Perceptions In Islam: An Interpretation Through Mawsõñah Al-Akhlóq Of
Khólid Al-Kharróz 1495
Adequacy Of Employee Provident Fund 1508
Confrontations Endured By Judicial Institutions In Addressing Liberalisme Impendence 1523
Anonymous Online Offenders – Presumption Of Innocence Or Presumption Of Guilt? 1531
A Comparative Analysis Between The Evidence Act 1950 And The Islamic Criminal Law 1531
A Study On The Issue Of Unilateral Conversion Of A Minor By Consent Of One Parent In
Malaysia 1543
Sexual Offences In Women And Children: The Root Of Shari‘ah Preventive Approach 1552
―Mosque‖ As ―Waqf‖ In Islamic Law And The Judicial Misconceptions Of ―Imamship Disputes‖ In
Nigeria: An Exposition Of The Supreme Court‘s Errors In Abdulsalam Vs. Salawu• 1564
Adequacy Of Employee Provident Fund Due To Longevity Among MalaysianError! Bookmark
not defined.
‫المماصد الشرعٌة والمواعد الفمهٌة فً ضبط ومواجهة السلوكٌات المضرة باألمن الصحً فً المجتمع المالٌزي‬ 1587
‫حكم بعض الشروط المستحدثة فً عمد اإلجارة المعاصرة‬ 1616
.‫ الدراسة المٌدانٌة بمنطمة كواال كغسر بٌراق‬:ً‫بر الوالدٌن بٌن المفهوم المرآنً والتطبٌك المٌدان‬ 1628
‫التحرٌش وأثره فً اختالف األمة اإلسالمٌة‬ 1643
‫التربٌة اإلسالمٌة وأثرها فً صالح الفرد والمجتمع‬ 1656
‫ رإٌة لرآنٌة‬:‫التربٌة الخلمٌة وأثرها على السلون الرشٌد برعاٌة البٌئة‬ 1671
ً‫ادوات السٌاسة النمدٌة بٌن النظام االسالمً والنظام الوضع‬ 1691
ً‫الشٌخ المحدِّث أبو جابر عبد هللا اللٌب‬ 1699
‫المٌادة اإلدارٌة ودورها فً تطبٌك مماصد الشرٌعة اإلسالمٌة للحفاظ على حموق اإلنسان‬ 1718
‫النوازل الطبٌة لراءة تؤصٌلٌة‬ 1736
TABLE OF CONTENTS 10
‫)‪The International Seminar On Islamic Jurisprudence In Contemporary Society (Islac 2017‬‬ ‫‪4th-5th Mac‬‬
‫‪ISBN : 978-967-0899-57-2‬‬ ‫‪2017‬‬
‫اختالف العلماء فً ع ِدّ آي سورة الفاتحة وأثر ذلن على المراءة‬ ‫‪1760‬‬
‫لبول فئات المجتمع دفع الزكاة عوضا عن الضرائب والتهرب منها فً مدٌنة الخمس بدولة لٌبٌا‬ ‫‪1780‬‬
‫اإلحالة وعاللتها بفهم النص‬ ‫‪1790‬‬
‫تؤمالت أخاللٌة ولواعد تربوٌة من خالل سورة ٌوسف‬ ‫‪1818‬‬
‫تطبٌمات النظر فً المآالت فً لانون األحوال الشخصٌة اإلماراتً‬ ‫‪1830‬‬
‫حرمة حك اإلنسان فً حرٌة الرأي فً ضوء مماصد الشرٌعة اإلسالمٌة‬ ‫‪1847‬‬
‫حك اإلنسان فً السالمة الجسدٌة فً ضوء المرآن الكرٌم‬ ‫‪1874‬‬
‫زواج الصغار وأثر التغٌرات االجتماعٌة علٌه‬ ‫‪1925‬‬
‫شعارات الغرب‪ ...‬زٌف أم حمٌمة‬ ‫‪1938‬‬
‫"لصة ٌوسف علٌه الصالة والسالم ودورها فً بناء صفات الشخصٌة المسلمة"‬ ‫‪1948‬‬
‫صفات الشخصٌة المسلمة فً لصة ٌوسف علٌه السالم‪.‬‬ ‫‪1949‬‬
‫عصمة الدماء فً اإلسالم وأثرها فً حفظ النفس وحك اإلنسان فً الحٌاة‬ ‫‪1965‬‬
‫تمٌٌم جودة مطابمة ممٌاس عملٌة إدارة المعرفة فً الجامعات اللٌبٌة‬ ‫‪1976‬‬
‫معاش التماعد فً الفمه اإلسالمً ولانون العمل التاٌلندي‬ ‫‪2000‬‬
‫معالم الطرٌك لبناء أسرة سعٌدة فً اإلسالم‬ ‫‪2009‬‬
‫أسالٌب الرافضة فً الطعن فً ظهر األمة من خالل األحداث التارٌخٌة‬ ‫‪2021‬‬
‫مماصد الشرٌعة اإلسالمٌة وأثرها فً فمه العبادات والنوازل‬ ‫‪2029‬‬
‫ضوابط اإلرهاب فً اإلسالم و ُمحاربت ِه للعُنف‬ ‫‪2053‬‬
‫مكانة الحدٌث والشبهات حول أصول كتبه‬ ‫‪2070‬‬
‫( أثر تملبات أالٌرادات النفطٌة على أستمرار سعر الصرف الحمٌمً فً لٌبٌا من الفترة ‪ 1970‬الى ‪) 2014‬‬ ‫‪2080‬‬
‫الشٌخ أبو مزٌرٌك ومنهجه الفمهً دراسة فً تفسٌره إرشاد الحٌران إلى توجٌهات المرآن‬ ‫‪2103‬‬
‫‪TABLE OF CONTENTS‬‬ ‫‪11‬‬

ISBN : 978-967-0899-57-2 2017
AL-AKHLÓQ (ETHICS) PERCEPTIONS IN ISLAM: AN INTERPRETATION

THROUGH MAWSÕÑAH AL-AKHLÓQ OF KHÓLID AL-KHARRÓZ
Dr. Mohammed Muneer‟deen Olodo Al-Shafi‟I & Dr. Mohd Safri Ali
Department of usuluddin
Faculty of Islamic Contemporary Studies (FICS/FKI)
University of Sultan Zainal Abidin (UniSZA)
Gong Badak Campus, 21300 Kuala Nerus, Terengganu, Malaysia.
Correspondence:
Emails: posiy2k@yahoo.com, mmolodo@unisza.edu.my; H/P: 60196563013
ABSTRACT
Islam contains a general code of conduct; there is neither much doubt
nor disagreement on this. That Islam as both a religion and way of life
encompasses all religious issues and affairs affecting human‘s life is also
a fact unchallenged by those of consummate mind. One important aspect
of all facets of Islamic discussions, that upon which all arguments sprout
and agreements are either diverged and/or reached, that which for its
effectiveness also relies on intellectual foundation, is al-AkhlÉq (the
Ethic). Ethic cum conduct is pertinent in Islamic SharÊÑah, Law,
regulations, and legislations. Ethic could be explained in many ways and
aspects, it differs from one perspective to the other, and sometimes from
one individual to the other, but seldom from one religion to the other, at
least this is one area this paper would like to maintain. This paper thus
seeks to explore the meaning of ethics and the perceptions it has in Islam
in the light of KhÉlid bin JumÑah bin ÑUthmÉn al-KharrÉz‘s MawsËÑah
al-AkhlÉq. It is also the aim of the paper to expatiate the relation cum the
importance of, and the roles played by, ethic in jurisdiction. The paper
commonly employs qualitative library approach in collecting and
analyzing the data. The paper maintains that the core values and sources
of ethic and conduct is found in Islam, but unfortunately its positive
employment among the Muslims might not be as encouraging and
emulating.
Keywords: Al-AkhlÉq, Ethic, Islam, KhÉlid al-KharrÉz, MawsËÑah al-AkhlÉq,

Perceptions.
INTRODUCTION
Al-AkhlÉq is the plural form of al-Khuluq in Arabic language. Khuluq in Arabic
language is literally synonymous to ‗al-Sajiyyah‘ (habit), ‗al-ÙabÑ‘ (nature), ‗al-
MurËáh‘ (behaviour), ‗al-ÑÓdah‘ (custom), and ‗al-DÊn‘ (religion and/or way of life).
Opinions vary as to the rightful interpretation of Kuluq in English language, but the
scope of this paper falls outside the realm of disagreements and approval of the
meanings. The most appropriate and equivalent interpretation this paper adopts is
‗Ethic‘. Thus, if khuluq, the singular form of al-AkhlÉq, is ‗ethic‘, then al—AkhlÉq
undoubtedly is ‗Ethics‘. Ethic is derived from the Latin word ‗ethicus‘ and the Greek
word ‗ēthikós‘, meaning ‗moral character‘ related to ‗êthos‘ (custom, habit). Ethics is
by definition a moral principle that governs a one‘s behavior or the conducting of an
activity, moral principles by which a person is guided; the branch of Science that
deals with moral principles.
AL-AKHLÓQ (ETHICS) PERCEPTIONS IN ISLAM: AN INTERPRETATION THROUGH 1495

MAWSÕÑAH AL-AKHLÓQ OF KHÓLID AL-KHARRÓZ
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Ethics is synonymous to, among others, moral code, morals, morality, values, rights
and wrongs, principles, ideals, standards (of behavior), value system, virtues, and
dictates of conscience. It is the study of standards of right and wrong; that part of
science and philosophy dealing with moral conduct, duty, and judgement. It is formal
and professional rules of right and wrong, a system of conduct or behavior, the seat
of which is the hearts, and not the minds. It is thus not accidental, but rather
coincidental, to see Hans Wehr referring to it as ‗the innate peculiarity‘. 800
Islam is both a dÊn and a perfect way of life. It encompasses all facets of all
creatures, be it living or non-living. In order to accord everything a recompense of its
deeds, islam institutes a living order built on a solid foundation. This living order is
the akhlÉqi and the foundation upon which it is based is the Ñaql. There are four
basic importance of akhlÉq in islam and all the four are closely related to
maintainance (taÍÎÊn) and maintenance (ÎiyÉnah), meaning ‗safeguarding and
protecting‘.
The first of the four is the maintainance (protecting and safeguarding) of the
relationship between one and one‘s Lord (ÎiyÉnah wa taÍÎÊn al-ÑalÉqah bayn al-
Ñabd wa Rabih). One must make true the primordial agreement between one and
God as stated in alstu bi Rabikum? (Am I not your Lord?), to which the answer was
in affirmation (ÊjÉbÊ). This order is further reiterated in the Divine decree ‗wa qaÌÉ
Rabbuk allÉ taÑbudË illÉ iyyÉh‘ (and Thy Lord hath decreed that thou shall worship
none except Him).
The second of the four is the maintainance of the relationship between one and
oneself (ÎiyÉnah wa taÍÎÊn al-ÑalÉqah bayn al-Ñabd wa nafsih). One should be well
equipped with the best conduct to enjoin and enjoy peaceful living with and within
oneself. NasÊÍah (guidance, advice, counseling, and instruction) is best given and
taken by and from the one who practically possesses such. FÉqid shayín lÉ yuÑÏÊh
(the one who lacks a thing could not possibly give the same), so says an adage. This
could be seen in context of ‗…qË anfusakum wa ahlÊkum al-NÉr (safeguard
Thyselves first and then thy relatives from the punishment of the Hell-fire)‘.
The third of the four is the maintainance of the relationship between one and one‘s
fellow human-beings (ÎiyÉnah wa taÍÎÊn al-ÑalÉqah bayn al-Ñabd wa ghayrih min al-
Bashar). This has to start from one‘s parent as stipulated in ‗…wa bi al-WÉlidayn
iÍsÉnan (…and goodness to both parents)‘, then to one‘s close relatives, such as
siblings, and extended relatives such as uncles, sisters, aunties, in-laws. Ones‘
neighbours are also not excluded in this circle, as stipulated in ‗…arbaÑÊn baytan
yamÊnan wa shimÉlan, amÉman wa khalfan… (i.e forty buildings to the right and to
the left, to the front and to the back (of one‘s house))‘.
The fouth, and the last, of the four is the maintainance of the relationship between
one and other non-human beings (ÎiyÉnah wa taÍÎÊn al-ÑalÉqah bayn al-Ñabd wa
ghayrih min ghayr al-Bashar). This includes all things in one‘s vicinity, from domestic
800
For some definitions and meanings of Ethics, See Barnhart, Clarence L., The world book
encyclopedia dictionary, (Chicago: Field enterprises educational corporation, 1966 edition), volume
one (A-K), p. 675; Qafisheh, Hamdi A., NTC‟s Gulf Arabic-English dictionary (USA: NTC publishing
group, 1997), p. 198; Mohd Rosmizi Abd Rahman, Introduction to Islamic and Buddhist personal
ethics, (Malaysia-Negeri Sembilan: USIM's Publisher, Universiti Sains Islam Malaysia, first printing,
2010), pp. 1-7; ×abÊb Anthony Salmone. An Advanced Learner‟s Arabic-English Dictionary:
Including an English Index, (Beirut: Librairie du Liban, New Impression, 1978), p. 7 (line 45); . Joseph
Catafago. An Arabic and English Literary Dictionary, in two parts, Arabic and English, and English
and Arabic, (Beirut: Librairie du Liban, 3rd edition), p. 140; Hans Wehr. A Dictionary of Modern
Written Arabic, ed. J. Milton Cowan, (New York-Ithaca: Spoken Language Services, Inc., 3rd edition,
1976), pp. 258-259; and Pearson Longman, Longman dictionary of contemporary English: the living
dictionary, (England: Pearson education limited, fourth impression, 2008), p. 533.
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animals to other non-living organisms in the environment in which one inhabits.

Stoning and killing animals unjustifiably are outside the ethical realm, and vandalizing
government cum public properties without a cause is not within one‘s ethical
existence.
The most important of the four is the first, ÎiyÉnah wa taÍÎÊn al-ÑalÉqah bayn al-
Ñabd wa Rabih. All other three maintanances should lead to the first; otherwise they
would be rendered unrewarded. All ethical values should be for the purpose of
attaining the everlasting and eternal bliss, as maintained by al-FÉrÉbÊ that the
ultimate goal of human existence and deeds is to attain supreme happiness (al-
SaÑÉdah al-QaswÉ), which he relates with the absolute good (al-Khayr al-MuÏlaq),
‗…that which is chosen and desired for itself and is not chosen, at any time
whatsoever, for the sake of anything else. All else (other things) is chosen for its use
in the attainment of happiness. It should be noted here that the happiness referred to
is ‗the Ultimate Good‘, which in turn is ‗God‘. Thus, all ethical values and
relationships should lead and direct towards the everlasting bliss‘ attainment in God.
801
The Qur‘anic interpretation and expatiation of all the four inclusions could be
found in several verses in the Qur‘an, a general and compounded example of which
could be found in sËrah al-‗isrÉ‘ (Q. 17) verses 22 through 39, where Allah S.W.T
says, the interpretation of which goes thus:
Oh Mankind! Thou shall not set up any other god with Allah in worship, for if ye do,
then thou shall forever remain condemned as ungodly, and be forsaken by Him
utterly (22). For thy Lord hath decreed for one and all that thou shall not adore in
worship other than Him. And to thy parents thou shall be kind and good. Should
either one or both of them attain advanced age in thy care, then thou shall not utter
to either of them even so much as ‗Fie!‘. Nor shall ye rebuke them. Rather, say ye to
both of them a gracious word, in loving kindness (23). Moreover [and out of
kindness], lower for them the wing of humility, and say in supplication for them: ―My
Lord! bestow on both of them Thy Mercy, even as they have cherished raising me up
as a little one‖ (24). Thy Lord knoweth best of that which is within thy hearts. If thou
resolve thyselves to deeds of righteousness, then, indeed He is Most Forgiving to
those who are ever-pertinent (25). And thou shall render in charity to the kindred his
rightful due in benevolent offerings, and also to the indigent, and to the wayfarer. But
squander not thy resources in the manner of a spendthrift (26). Indeed the
squanderers are the evil brethren of satans. And Satan has ever been to his Lord
(Himself) ungrateful (27). Yet if thou must turn away from those who are needy while
thee thyself seek mercy and means from thy Lord, hoping ardently all the while for
His provision, so as to give it in charity, then thou shall sayeth to them a word of easy
kindness to ease their hearts (28). Thus thou shall not make thy hand tied to thy neck
out of stinginess, nor stretch it to the utmost extent of extravagance. For then thou
would become ever blameworthy and regretful (29). Indeed, it is thy Lord alone who
doth provide sustenance in abundance to whomever He so pleaseth. And He alone
restricts it. Indeed, ever is He all-aware, all-seeing, of the condition of His servants
(30). And thou shall not ever kill thy children for fear of indigence. We provide for
801
See D. M. Dunlop, ed. And trans. With introduction and notes, al-FÉrÉbÊ: FuÎËl al-MadanÊ
(Aphorisms of the Statesman), (Cambridge: Cambridge university press, 1961, pp. 39 through 60;
Osman Bakar, Classification of knowledge in islam: A study in Islamic philosophies of science,
forwarded by Seyyed Hossein Nasr, (Malaysia- KL: ISTAC-IIUM, 2006), pp. 106 through 116;
Shihadeh Ayman, The teleological ethics of fakhr al-dÊn al-rÉzÊ, in Islamic philosophy, theology and
science: Texts and Studies, Vol. LXIV, H. Daiber and D. Pingree (eds.), (Leiden.Bosten: Brill, 2006),
pp. 45-107; Al-Attas, S.M.N, Prolegomena to the metaphysics of Islam: An exposition of the
fundamental elements of the worldview of Islam, (Malaysia-Kuala Lumpur: International institute of
Islamic Thought and Civilization (ISTAC), 2001), pp. 41-89; and ÑAbduh, MusÏafÉ, Falsafah al-
AkhlÉq, (Cairo: Maktabah MadbËliyy, 2nd ed., 1999), pp. 11-104.
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them and for thee. Indeed, the act of killing them is an enormous sin (31). And thou
shall not ever approach illicit sexual intercourse. Indeed, it is utter lewdness and a
most evil way, opening the road (to other evils) (32). And thou shall not ever kill any
human soul that Allah hath made sacred, except by what is lawful and right. Hence,
whoever is killed wrongfully, We hereby assign to his heir an authorization for
retribution (to demand QiÎÉÎ or to forgive). Yet let him not exceed just bounds
regarding retribution for the killing, for he is, indeed, to be aided in attaining justice
(33). And thou shall not ever approach the wealth of the orphan in thy care —except
in the fairest manner, until he reaches full maturity and thou return it to him. And thou
shall fulfill every covenant you make. For, indeed, every covenant shall be answered
for in the Hereafter (34). And thou shall give a full and honest measure whenever
thou measure out goods. And thou shall weigh with an even and just balance. That is
the best of goodness and ensures a most excellent outcome (35). And thou shall
ever pursue not that of which thou hast no knowledge; for every act of hearing, or of
seeing or of (feeling in) will be enquired into (on the Day of Reckoning) (36). And
thou shall not ever walk upon the earth proudly exultant. For never shall thou human
beings be such as to perforate the earth with thy steps. And never shall thou stretch
up to the mountains in height (37) Of all such things, Oh mankind, the evil is hateful
in the sight of thy Lord (38). This is of the divine wisdom that thy Lord hath revealed
unto thee. And, again, thou shall not set up in worship any other god with God. If ye
do, then thou shall be cast into Hell, deservedly blameworthy, forever banished
(39).802
Note here that the instructions cum ethical injunctions starts and ends with ‗Thou
shall not set up any other god with Allah in worship, for if ye do, then thou shall
forever remain condemned as ungodly, and be forsaken by Him utterly‘ and ‗Thou
shall not set up in worship any other god with God. If ye do, then thou shall be cast
into Hell, deservedly blameworthy, forever banished‘ respectively. This indicates that
all starts and ends with, in, and for Allah‘s sake to be awarded a great reward.
802
For insights into the interpretation, see Hammad, Ahmad Zaki, The gracious Quran: A modern-
phrased interpretation in English, (USA: Luccent international, LLC, Arabic-English parallel edition,
2nd print, 2008), pp. 471 through 475; and Yusuf Ali‘s translation and commentary of the gracious
Qur‘an reassessed on 16th January 2017, through the Quran explorer website located at
http://www.quranexplorer.com/quran/.
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KhÉlid al-KharrÉz
UstÉdh Sheikh al-KharrÉz‘s full name is KhÉlid ibn JumÑah ibn ÑuthmÉn al-
KharrÉz. He is a contemporary Muslim Kuwaiti scholar. He is famous for his mind
burgling and challenging lectures, both in MasÉjid, most especially on Fridays‘
sermons, and on Kuwaiti national television. One of his famous work is the book
titled MawsËÑah al-AkhlÉq, wherein most of lectures, sermon and admonitions on
moral related issues are compiled. The book according to him is the compilation of
series of classes he taught to the female students of the faculty of SharÊÑah as well
as others, after ÑAÎr prayers of every Wednesdays, throughout the year
1425AH/2004-2005CE. The lectures were all televised life on the Kuwaiti Qur‘an
broadcasting television in RamaÌÉn of the same year. The book also contains series
of lecture delivered at the Masjid of ÑAbd al-JalÊl, situated at the vicinity of al-fayÍÉ‘
al-ÑÓmirah. The lectures were given on every Sundays of 1428AH/2007CE, through
a civilizational programme under the Kuwaiti Ministry of Endowment and Islamic
Affairs. The significance of the book lies in it using facts from the Qur‘an, the
Prophetic Sunnah, the Scholarstic opinions, and the contemporary examples.
Statement of Problem
The importance and significance of al-AkhlÉq in mortals‘ affair has been an age-long
discussion among scholars; religious or non-religious, traditional, philosophical or
modern. Discussing al-AkhlÉq in the light of its perception in Islamic works of
selected scholars would be valuable in understanding its concept.
Research Questions
In the light of this paper, the following distinctive questions, leading to its objectives
and significance, are addressed:
What is al-AkhlÉq, and how is it defined in various dictionaries?
How do scholars view al-AkhlÉq and what are their religious perceptions on it?
What does the Qur‘an say about al-AkhlÉq, and how does it relate with sharÊÑah
aspects?
Research Objectives
The major objectives and focuses of this paper are to:
Explain the concept of al-AkhlÉq;
Examine the scholastic views and religious perceptions on al-AkhlÉq; and
Clarify the Qur‘anic ethical foundations of sharÊÑah.
Method
This study is based on a library research, employing suitably, a qualitative approach.
In other words, the main method of data collection for this study is through the library
research, and the methodology is the study and review of primary and secondary
sources, documents from journals, books, and official documents including any
report relating to the concept of al-AkhlÉq, most especially through the MawsËÑah
al-AkhlÉq of al-KharrÉz. The study employs, comparatively and analytically, the
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Qur‘anic instances and interpretations al-AkhlÉq and its perceptions among the
scholars.
DISCUSSIONS AND ANALYSIS

Al-ÑAql (The Intellec) and al-AkhlÉq (Ethics)
The intellect it is popularly agreed and approved as a base for all valid knowledge;
virtually, nothing escapes the authority of the intellect, and so is the Ethics. For one
to be of noble and praiseworthy ethics; morality, character, behavior, conduct, and
the likes, one must be of consummate intellect. The purpose of the intellect is to
avoid one from proceeding in one‘s lustful wants and guides one to the right path, as
the one who is intelligent is the one who observes Allah‘s dos and don‘ts. Ibn
Qayyim, in his MadÉrij al-SÉlikÉn, volume one page 446, maintains that the
livelihood of the intellect (ÍayÉh al-ÑAql) is sound perception (ÎiÍÍah al-idrÉk), strength
and profundity of understanding (quwwah al-fahm wa jawdatih), and the realization of
the benefit or harm there is in a thing (taÍqquq al-„intifÉÑ bi al-Shay´ aw al-TaÌarrur
bih). It is a divine light Allah SWT gifts to whom he so wills from amongst His
creations and it is in accordance to mortals‘ disparity in the strength or weakness of
that divine light; its existence or its nonexistence, that their disparity in mentality,
comprehension, and perception could be recognized. The relationship between the
intellect and theheart is like that of the sight to the eye.
Thus, an intelligent one is the one who is able to control, and guide, oneself away
from its lustful wishes. This is so because al-ÑAql (the intellect) is so called because
it deprives one from falling into perils; it is the only distinction which distinguishes
man from other living organisms. Ibn al-‗AnbÉrÊ maintains that an intelligent man is
the one who can control his own affairs and views, while the less-intelligent is the
one who depends on others in handling his affairs and opinions.
The intellect, it is argued, is either in the skull or in the heart. But the reality here is
that it is in both and at the same time, none of the two places can be void of the
intellect for even a millisecond and still remains the same. The intellect, when
imagined in the skull, represents thought and contemplation, and it is the
representation of wishes and desires when related to the heart. Thus, it could be
right to say that ‗the heart is the abode of guidance while the skull is the abode of
thought‘. Either located in the heart or the skull, the intellect is a spiritual substance
created by Allah SWT and hung to the human body; it is not like any physical parts or
organs of the body that could be imagined. It is one of the greatest bounties through
which one possesses the ability to perceive one‘s environs, and also to comprehend
that which is imperative on one to do and that which one should avoid. It is through
the intellect that one realizes one‘s self-existence and one‘s Lord in one hand, and to
build and maintain a cordial relationship with those around one, living or non-living
organisms. While living with others in cordiality, an intelligent one learns through the
mistakes of others in his surroundings while the stupid one allows himself be used as
an example. There numerous Qur‘anic verses in relation to appropriately using one‘s
intelligence. Some of these are: ―…indeed, in all of this there are sure signs ‗of One
Creator‘ for a people who would use their intellect to understand‖ (SËrah al-RaÑd: 4,
in Hammad, 2009); ―…Thus do We make distinct the signs for a people who would
use their intellect to understand‖ (SËrah al-RËm: 28, in Hammad, 2009); and ―So
such are the parables We set forth for the benefit of people. Yet none intellectually
comprehend them but the people of knowledge, the contemplative ones‖ (SËrah al-
AnkabËt: 43, in Hammad, 2009).
In addition, Allah SWT showers praises on those who intellectually use their intellect,
through admonitions, contemplations and symbols, when He says in SËrah al-
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Baqarah: 269 that ―He gives intellectual wisdom to whomever He so wills. And
whoever is given intellectual wisdom has truly been given much goodness. And none
is truly mindful of this but those who are endowed with consummate intellect
(discretion and understanding) and so heed admonition‖ (Hammad, 2009), and in
SËrah al-MÉídah: 100, where He says ―Say to humanity: The corrupt and the good
are not equal, even if the profusion of corrupt ways seems pleasing to you. So be
conscious of Allah, o you people of consummate intellect (discretion and
understanding) so that you may be successful‖ (Hammad, 2009). He also condemns
those who neutralize their own intellect in many verses of the Qur‘an, such as in
SËrah YÉsÊn: 62, where He says ―Yet, very truly, the devil has led great masses of
you to astray. Were you not, then, able to use your intellect?‖; in SËrah al-Mulk: 10,
where the dwellers of the hell fire lament, saying ―…If only we had listened to Allah‘s
message, or had used our intellect to discern its truth, we would not be among the
companions of the flaming fire of Hell!‖ (Hammad, 2009); and in SËrah al-AnfÉl: 22,
where it is proclaimed that ―Indeed, the worst beasts treading the earth in the sight of
Allah are the deaf and dumb deniers of revelation from those who do not use their
intellect to comprehend‖ (Hammad, 2009). ÑÓishah RÑA, in RawÌah al-MuÍibbÊn:
38, was reported to have said: ―He has succeeded, the one whom Allah has blessed
with intellect‖. AbË ×Étim also said: ―the most virtuous gift of Allah to His servants is
the intellect‖. It was also said that ―The best portion Allah gives a mortal is his
intellect, there is nothing compared to it in all goodness. And if The Beneficent (Allah
SWT) has perfected for a mortal his intellect, then all his ethics and moralities have
been perfected. For the person could dwell among people provided he is
intellectually sound, although he might be less privileged in sustenance‖. Al-
MÉwardÊ is reported to have said that ―…the intellect is the tool to understanding
realities of things…, it is the only distinction between man and other living organisms,
and the one who possesses it is referred to as ‗the intelligent one‘‖
Thus, in relation to ethics, the intellect must be related well with moralities. This is so
because one‘s ethics and moralities could be a direct pictorial representation of one‘s
intellect. It is said that the intellect that is devoid of morality is likened to a tree that is
barren, and that with morality is likened to a tree that is fruitful. Some rhetorics
maintain that one‘s virtue is reflected in one‘s intellect and ethics and not in one‘s
origin and tribe, as ethics is a means to all virtues and empowerment to all sharÊÑah
(law). There is no pride for a man whose morality is bad and his character is
worthless. Or of what could a man be proud if he lacks value? An intelligent one must
possess the ethic of giving respect to whom it is due. AbË ×Étim, in his RawÌah al-
ÑUqalÉ‟ wa nuzhah al-FuÌalÉ‟, says: ―The intelligent one should not disrespect
anyone, because anyone who disrespects the King (SulÏÉn) would have his life
(dunyÉ) spoiled, whoever disrespects the pious ones (al-AtqiyÉ‟) would have his
religion (dÊn) destroyed, whoever disrespects kinship would have his morality
perished, and whoever disrespects a righteous scholar (al-ÑÓlim) would have his
security withdrawn‖.
The Scholars and The Intellect

The scholars‘ view with regard to the importance and the preference of the intellect
are of three categories. Two of these are extremists and only one of them is the
middle path. The first of the two extremists is a group of scholars who maintain that
the intellect is the only primal source of everything; it is self-dependent and
independent of al-SharÊÑah, it does not require the guidance of any heavenly
revelation as it suffices itself and it is an All-in-All. This group does not see any
relationship between the intellect and the revelation, as none of them interfere with
the other.

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The second group, the second of the two extremists, are the group of scholars who
maintain that the intellect is condemnable, and it is valueless. This group does not
assign any representation whatsoever to the intellect, and to them all intellectual
judgements are not worthy of any trust. This group of scholars tend to give all
credence to the revealed sources of information and knowledge; the revelation
should be rawly taken exactly as it is written and no further intellectual interpretation
should be entertained. The intellect has no role to play in the expatiation of the
revelation. This, to them, means that the revelation is self-explanatory and does not
require detail elaboration or clarification from the intellect. This group has gone too
extreme as the first because they have both disregarded the interconnection and
interrelation between the two, the intellect and the revelation.
The third category of the scholars is regarded as the middle path scholars. They
neither maintain that the intellect is All-in-All nor maintain that it is Nothing-at-All. To
this group the intellect is an important condition and aspect in the comprehension of
things; it is a condition in human responsibility (al-TaklÊf) and the comprehension of
the revelation is done through intellection, as the Qur‘an in SËrah al-NisÉ‟: 82 says:
―Will they not, then intellectually reflect on the meaning of the Qur‘an? If it had been
from other than Allah, they would, most surely, have found in it much discrepancy‖.
This particular group of scholars maintain, among others, that the intellect could not
be self-reliant but in need of al-SharÑ (the Divine law/Revelation), the intellect is
there to certify and ascertain all information given and that shall be given by the
revelation, and that al-ShrÑu (the revelation) contains intellectual evidences, explains
it and informs of it. This is the path upon which Islamic ethics is based. There is no
representation of ethics in the one who lacks the intellect and there is no religion for
the one who lacks morality.
Ethics
A Conceptual View:
Ethics is an expression of an act situated in the soul (mind), from which deeds sprout
easily and simply and without necessitating a pre-thought and plan. If the proceed of
the act that sprout therefrom is ‗good‘, then the act is refered to as ‗good ethics‘, but,
on the other hand, if the proceed of the act that sprou therefrom is ‗bad‘, then the act
is referred to as ‗bad ethics‘. Ibn ManÐËr, in his LisÉn al-ÑArab, volume 1 pages 86-
87, while referring to the SËrah al-Qalam: 4 (For, indeed, you are, most surely, a
man of outstanding character), says that al-Khuluq or al-Khulq is al-DÊn, wa al-
ÙabÑu wa al-Sajiyyah (the character mentioned in the Qur‘anic verse means the
religion as a way of life, the primordial nature upon which man was created, and the
habit of man. It signifies from the above that ethics is an integral part of al-DÊn and
anyone who lacks ethics also resultantly lacks the dÊn.
There are four major purposes of ethics in Islamic sharÊÑah as mentioned above,
and anyone who is devoid of any of the four purposes is devoid of being an ethical
muslim, although he could still be a muslim. And as every act of worship has got a
pillar upon which it is based, for instance Islam has five pillars and ÔmÉn has six,
there are pillars for akhlÉq also upon which it is founded, be it good or bad ethics.
The four pillars upon which good ethics is based are a) al-Øabr
(Patience/Perseverance), b) al-ÑIffah (Chastity/Contentment), c) al-ShujÉÑah
(Courage/Bravery), and d) al-ÑAdl (Justice/Equity). And bad ethics is also based on
four sources, which are a) al-Jahl (Ignorance/Illiteracy), b) al-Úulm
(Oppression/Cheating), c) al-Shahwah (willful lust), and d) al-GhaÌab (Anger).
Patience encourages lack of anger and avoidance of harms as well as possession
humility. Contentment entails avoiding vices, be it in speech or in deeds, and
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chastity, as it avoids one of irrational and unwanted behaviours, such as stinginess,

telling lies, backbiting, and gossiping. Courage accords self-respect and high level of
morality and conduct. And equity allows one to be just in all aspects, be it in
spending or in relation with others. Ignorance presents to him what is good as bad
and that which is bad as good, what is perfect as imperfect and what is imperfect as
perfect. Anger burdens one to place things at their wrong places; one could be angry
when one is supposed to be pleased and be pleased when supposed to be angry,
giving respect in place of arrogance and arrogance in place of respect. Wishful lust
makes one to be diligent, stingy, suspicious, and causes one humiliation, greediness,
and cynicism. And anger breeds to him arrogance, hatred, envy, aggression, and
extravagance.
Thus, ethics could be divided into two broad categories, namely, good, praiseworthy,
virtuous ethics and bad, blameworthy, reprehensive ethics. Every human has the
tendency and freedom of choosing whether to be good or to be otherwise, but
instinctively, man is made to know whether he is right or wrong because of the gift of
the intellect he was primordially endowed with, as ascertained in sËrah al-InsÉn: 3
that ―indeed, it is We alone who have shown him (man) the way to be either grateful
(right) or ungrateful (wrong)‖ (Hammad, 2009).
Sources of Ethics in Islam

There are many sources from where teachings of ethics are derived in islam, but the
major sources are the two most invaluable texts, the Qur‘an and the Sunnah
(tradition) of the Prophet ØÑAW. In addition to the two the life of the exemplified
companions of the Prophet, may Allah SWT be pleased with them, is an addition.
One more source is the heritage (al-TurÉth), be it cultural, traditional, civilizational, or
religious, and the other is the environment in which we live and the teachings we
accrue therefrom.
The glorious Qur‘an as the basis for sharÊÑah ethically instructs, in sËrah al-IsrÉ‟: 9,
that ―Indeed, this Qur‘an guides humanity to that which is most upright…‖, and in
sËrah al-NaÍl: 90 that ―Oh humankind! Indeed, Allah commands the execution of
justice among you, and the doing of good to others, and the giving of charity to close
relatives. Moreover, He forbids all obscenity and shameful deeds and aggression. He
admonishes you with this, so that you may become mindful of His commandments‖.
A similar clarification is found in sËrah al-AÑrÉf: 33 where the Prophet ØÑAW was
instructed to ―Say to them: Indeed, my Lord has only prohibited obscenities,
whatever of it is manifest and whatever of it is hidden, and all sin, and especially the
offense of oppression without any right, and that you associate with Allah that for
which He has never sent down any authority, and that you say concerning Allah that
which you know not‖. Below is an ethical issue cum case drawn from the Qur‘an,
giving sharÊÑah ethical foundations.
SharÊÑah Ethical Foundation in SËrah ×ujurÉt

SËrah ×ujurÉt is the 49th chapter of the Glorious Qur‘an. It contains 18 verses, and it
was revealed at MadÊnah. The SËrah criticizes all ill-mannered generally and
uncouth the ones standing behind the chambers of the Prophet ØÑAW‘s wives to call
him for discourse with their voice raised in particular. The chapter could rightly be
regarded as ‗the chapter of Islamic ethics and conducts‘ for all it contains in
sharÊÑah ethical foundations; it contains both orders and prohibitions.
One basic foundation in sharÊÑah related issues and cases is al-Tabayyun
(deliberate clarification and careful investigation). Before, during, and after passing or
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issuing any verdict there must be a thorough investigation of the situation at hand.
This is necessary in order to avoid misjudge and miscarriage of justice. The Qur‘an in
verse 6 of the chapter says: ―Oh believers, and sharÊÑah practitioners, if an ungodly
person (hypocrite) approaches you with any information, carry out investigation
[clarification and discernation], so as not to afflict a people [with a verdict] ignorantly,
and thereafter be apologetic of your action‖.
After clarification and investigation comes settlement and conciliation (al-ØulÍu). This
is the root of the principles of international relations and negotiations in Islam. When
there is conflict between two parties, the first step is to investigate the root of the
conflict and then look for a means of pacifying each of the conflicting parties in order
that there be conciliation. This is as stated in verse 9 of the chapter it says: ―And if
ever two groups of believers conflict one another, then make settlement and
conciliation between them. But if one of them transgresses and commits injustice
against the other, then reprimand the one that transgresses until it reverts to the
order of Allah. And when it reverts to normalcy, then again make reconciliation
between them with equity….‖.
Next in order is justice and equity (al-QisÏ). This is one of the major characteristics of
a shÉriÑu in the court of law. A judge or someone in that position must possess the
quality of being just. After verification of the cause of conflict, conciliation and
reconciliation should follow, and while in the process of reconciliation there must be
no shown or hidden support for any of the parties from the part of the judge or the
one in his position. This is clearly indicated in the end of the verse 9 of the chapter
quoted above, ―…then again make reconciliation between them with equity, and be
just. For most surely, Allah loves those who just [in their verdicts]‖. The instruction
continues into verse 10. These, i.e. fa tabayyanË (then verify, clarify, investigate), fa
aÎliÍË bi al-Ñadl (then make settlement, conciliation, reconciliation with equity), wa
aqsiÏË (and be just, upright, honest, straightward), are the three basic orders and
commandments of Allah, and are the basic principles of sharÊÑah. If these are taken
into consideration in sharÊÑah process, we would avoid passing accelerated
judgement such as the one witnessed in the case of Saddam Hussein, a former
leader of Iraq, and that of Muammar Qadhafi of Libya.
The prohibitions in the chapter are directed to both the shÉriÑu (judge, leader, king,
ruler) and the musharraÑ Ñalayhi (the mass, populace, general public). In the
beginning of the prohibitions, the attention of all and sundry is drawn, and there are
six prohibitions therein in all.
The first of the prohibitions, after the interjection, is ―…lÉ yaskhar qawmun min
qawmin..‖ (…no person, group, party, nation, should scoff at [or ridicule the] other…).
This prohibition entails that there should be no force, torture, or compulsion in
confession, so that there would not be a false confession. A suspect should be
allowed a full coverage and representation in the court of law. In sharÊÑah, no one
should be treated as inferior or as unimportant, everyone should be treated as equal
as the tooth of a comb. The second prohibition is ―…wa lÉ talmizË anfusakum…‖
(…none of you should slander the other…). This simply means that no one should
take an action, or make a false spoken statement, that is capable of damaging
another person‘s reputation. This, in sharÊÑah, is the basis for defamation suit in the
court of law. Third of the prohibition is ―…wa lÉ tanÉbazË bi al-alqÉb, bi´salismu al-
fusËq baÑd al-ÊmÉn…‖ (…none of you should revile the other by way of abhorrent
nicknames, for woeful is the ungodly name after accepting faith [in Allah]…). This
extends to all facets of life; one shall not call the other by the name of which one
would not prefer to be addressed with. The fourth prohibition came in form of order,
―…ijtanibË kathÊran min al-Ðann, inna baÑÌ al-Ðann ithm…‖ (…despise suspicion,
for most surely, certain forms of suspicion are sinful…). The prohibition here is ‗lÉ

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tatajannabË al-Ðann‘ (thou shall approach not suspicion), meaning ‗lÉ taqrabË al-
Ðann‘ (do not exercise the practice of suspicion), as in ‗lÉ taqrabË al-zinÉ‘ (do not
exercise the practice of fornication). This also is visible in all profession, but it is
seems more rampant in academics than the others. The fifth prohibition in the order
is ―…wa lÉ tajassasË…‖ (…thou shall spy not [on one another]…). Here, one thing
leads to the other. Exercising or entertaining suspicion in one‘s mind could most
surely be an anticipation to spying on the suspect; once suspicion is shunned there
would be no entertainment for a spy. This is also common in all places of work, and
the academies of learning are not left out. The last, the sixth, in the list of prohibitions
is ―…wa lÉ yaghtab baÑÌukum baÑÌan…‖ (…and do not [engage in the habit that
leads you to] backbite one another…). Backbiting, frowned at in many Qur‘anic
verses and many sayings of the Prophet ØÑAW has become like a toothpick with
which everyone nowadays, regardless of social status, engage in, most especially
through the means of the social media.
Another remote prohibition in the sËrah, which could add up to the seventh, is al-
mann (mourning), expecting someone to be necessarily grateful haven done him a
favour.
These and host of others in the Qur‘an and ÍadÊth of the Prophet ØÑAW are some of
the basis of ethical issues in sharÊÑah, and it is as ancient as it is modern and
contemporary. It could also be deducted in the chapter that one should be careful of
one‘s utterances. Utterances, especially those that tend to hurt, are similar to a glass.
When a glass is broken, the sound of breaking disappears immediately whereas the
glass pieces are scattered over the ground hurting whoever walks over it. Similarly,
when we utter something that hurts people‘s emotions and feelings, the voice
disappears immediately but the affected heart remains in pain for long. Therefore, we
should not utter anything except good and remember always the orders and
prohibitions of Allah SWT in sËrah al-×ujurÉt before we utter something to anyone.
CONCLUSION
This paper has been able to address the stipulated research questions, namely,
‗what is al-AkhlÉq, and how is it defined in various dictionaries?; how do scholars
view al-AkhlÉq and what are their religious perceptions on it; and what does the
Qur‘an say about al-AkhlÉq, and how does it relate with sharÊÑah aspects?, as well
as the research objectives, namely, explaining the concept of al-AkhlÉq; examining
the scholastic views and religious perceptions on al-AkhlÉq; and clarifying the
Qur‘anic ethical foundations of sharÊÑah. In a way of concluding, this paper would
like to bring to fore an ethical anecdote of a Philanthropist in relation to sharÊÑah
and good governance.
Long time ago there lived a philanthropist called Abdul- Lateef who loved to be
praised and two beggars who always stood at his door begging for means of
living. As the philanthropist passed by daily, the first beggar would say ‗blessed is the
one whom the philanthropist Abdul Lateef has blessed‘ while the second beggar
would say ‗blessed is the one whom Allahu al-Lateef has blessed‘. Abdul Lateef was
always pleased hearing the praise of the first beggar, and one day he decided to
reward the first beggar for all the praise, he wanted to make him independent of
begging. So, Abdul Lateef ordered his bread-baker to specially bake a loaf of bread
with invaluable amount of gold hidden in it. The next morning, and as he was passing
as usual, he offered the bread to the first beggar who praised him as usual. Abdul
Lateef was a generous philanthropist; he gave the second beggar also some paper
money, too. The money would only suffice the second beggar for the day only, Abdul
Lateef thought. The first beggar being in dire need of money sold the bread to the

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second beggar, who had earlier promised his wife a carefully and specially baked
bread on his return home, at the paper money price given by the philanthropist.
When the second beggar‘s wife cut open the bread it was a great surprise and joy to
find therein the invaluable gold carefully placed. They sold the gold in return of a
huge amount of money with which they established their own business, and became
wealthy, and independent of Abdul Lateef the philanthropist, thereafter. As Abdul
Lateef exited his palatial house sometimes later, he was highly astonished to see the
first beggar still begging for money. He could not help asking concerning the
specially baked loaf of bread he offered him, whether he ate it or not. He was greatly
mesmerized hearing the beggar replied: ―No, Sir. I sold it to my friend who was here
begging with me; I sold it to him because I was in dire need of money and he was in
dire need of a loaf of bread, and I have not seen him since then. Abdul lateef, highly
disappointed, shook his head and, in approval and submission, confessed silently to
himself that ‗indeed blessed is the one whom Allahu al-Lateef has blessed‘.
The anecdote teaches al-Tawakkul in one hand and many others on the other. In
attempt to twist a ruling in favour of a minority few shÉriÑu might end up losing his
credence, personality, and reputation, both here in the temporal life and thereafter in
the everlasting life. Thus, al-tabayyun, al-ØulÍu, al-ÑAdl, and al-Qist are important
basis in sharÊÑah and for shÉriÑu. Finally, and as clarified detailed in the discussion
above, for the validity of sharÊÑah, al-AkhlÉq is an important basis. For the validity
of al-AkhlÉq, al-ÑAqlu is an important base. And for the validity and accuracy of the
intellection the revelation has a fundamental and foundational role to play.
BIBLIOGRAPHY
Al-Attas, S.M.N. Prolegomena to the metaphysics of Islam: An exposition of the
fundamental elements of the worldview of Islam. Malaysia-Kuala Lumpur:
International institute of Islamic Thought and Civilization (ISTAC), 2001.
Barnhart, Clarence L. The world book encyclopedia dictionary. Chicago: Field
enterprises educational corporation, 1966 edition.
Catafago, J. An Arabic and English Literary Dictionary, in two parts, Arabic and
English, and English and Arabic. Beirut: Librairie du Liban, 3rd edition.
D. M. Dunlop. (ed. & trans. with introduction and notes). al-FÉrÉbÊ: FuÎËl al-MadanÊ
(Aphorisms of the Statesman. Cambridge: Cambridge university press, 1961.
×abÊb Anthony Salmone. An Advanced Learner‟s Arabic-English Dictionary:
Including an English Index. Beirut: Librairie du Liban, New Impression, 1978.
Hammad, A. Z. The gracious Quran: A modern-phrased interpretation in English.
USA: Luccent International, LLC, Arabic-English parallel edition, 2nd print, 2008.
Hans Wehr. A Dictionary of Modern Written Arabic. (ed. J. Milton Cowan). New York-
Ithaca: Spoken Language Services, Inc., 3 rd edition, 1976.
Mohd Rosmizi Abd Rahman. Introduction to Islamic and Buddhist personal ethics.
Malaysia-Negeri Sembilan: USIM's Publisher, Universiti Sains Islam Malaysia, first
printing, 2010.
ÑAbduh, MusÏafÉ. Falsafah al-AkhlÉq. Cairo: Maktabah MadbËliyy, 2nd ed., 1999.
Osman Bakar. Classification of knowledge in islam: A study in Islamic philosophies of
science. (Forwarded by Seyyed Hossein Nasr). Malaysia- KL: ISTAC-IIUM, 2006.
Pearson Longman. Longman dictionary of contemporary English: the living
dictionary. England: Pearson education limited, fourth impression, 2008.

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Qafisheh, Hamdi A., NTC‟s Gulf Arabic-English dictionary. USA: NTC publishing
group, 1997.
Shihadeh Ayman. The teleological ethics of fakhr al-dÊn al-rÉzÊ. In Islamic
philosophy, theology and science: Texts and Studies. Vol. LXIV. H. Daiber and D.
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Yusuf Ali‘s translation and commentary of the Gracious Qur‘an,
http://www.quranexplorer.com/quran/, reassessed 16 th January 2017.

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AL-AKHLAQ (ETHICS) PERCEPTIONS IN ISLAM: AN INTERPRETATION

Conference Paper · March 2017

Mohammed Muneer'deen Olodo al-Shafi'i Mohd Safri Ali

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Siti Fatimah binti Salleh

Faculty of Islamic Contemporary Studies, UniSZA

First Printing, 2017

National Library of Malaysia

Prof. Dato’ Dr. Ahmad

Vice Chancellor UniSZA

ADVISER ADVISER CHAIRMAN

Dr. Siti Fatimah Binti

THE INTERNATIONAL SEMINAR ON ISLAMIC JURISPRUDENCE IN CONTEMPORARY

Dasar Pembangunan Tanah Pertanian Menurut Perspektif Islam: 352

The Position Of Culling Of Stray Dogs As A Mean To Eliminate Rabies Transmission: An

‫‪TABLE OF CONTENTS‬‬ ‫‪11‬‬

AL-AKHLÓQ (ETHICS) PERCEPTIONS IN ISLAM: AN INTERPRETATION

Keywords: Al-AkhlÉq, Ethic, Islam, KhÉlid al-KharrÉz, MawsËÑah al-AkhlÉq,

AL-AKHLÓQ (ETHICS) PERCEPTIONS IN ISLAM: AN INTERPRETATION THROUGH 1495

animals to other non-living organisms in the environment in which one inhabits.

DISCUSSIONS AND ANALYSIS

The Scholars and The Intellect

AL-AKHLÓQ (ETHICS) PERCEPTIONS IN ISLAM: AN INTERPRETATION THROUGH 1501

chastity, as it avoids one of irrational and unwanted behaviours, such as stinginess,

Sources of Ethics in Islam

SharÊÑah Ethical Foundation in SËrah ×ujurÉt

AL-AKHLÓQ (ETHICS) PERCEPTIONS IN ISLAM: AN INTERPRETATION THROUGH 1504

AL-AKHLÓQ (ETHICS) PERCEPTIONS IN ISLAM: AN INTERPRETATION THROUGH 1505

AL-AKHLÓQ (ETHICS) PERCEPTIONS IN ISLAM: AN INTERPRETATION THROUGH 1506

AL-AKHLÓQ (ETHICS) PERCEPTIONS IN ISLAM: AN INTERPRETATION THROUGH 1507

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