ETHICS AND PROFESSIONAL IN ISLAM

• From an Islamic perspective, the purpose of human life is to worship God

• by leading this worldly life in harmony with the Divine Will, and thereby achieve peace in this
world, and everlasting success in the life of the hereafter.
• Muslims look to the Glorious Qur’an and the Traditions of the Prophet as their ethical and moral
guides knowned as akhlaq = taqwa
• (righteousness/kebenaran)
• “It is not righteousness that ye turn your faces Towards east or West; but it is
righteousness- to believe in Allah and the Last Day, and the Angels, and the Book, and the
Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for
the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast
in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be
firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic.
Such are the people of truth, the Allah-fearing.” [Al-Qur’an 2:177]
Islamic Ethics: A conceptual
• The Arabic term: akhlaq (singular, khuluq) is laterally translated into English as “ethics”. Khuluq
comes in the Qur‟an, two times, (al-Shu‟ara: 137, and al-Qalam: 4).
• akhlaq means “good character” or good human behaviour.
• Another Arabic word which is employed as a literally interchangeable to akhlaq is adab. Adab
means manner, attitude, behavior, and the etiquette of putting things in their proper place.
• akhlaq (ethics) indicates the “moral philosophy”, while adab (morality) signifies the actual
practices of moral philosophy. In this case, the former address the theoretical background of
human conducts, while the later is more on the actions and manners.
• Islamic ethics are those universal standards of right and wrong that prescribe what humans ought
to do as taught by the Qur‟an, and demonstrated in the exemplary life (actions and words) of the
Prophet (s.a.w). In this sense, akhlaq (ethics) “subsumes all actions that are characterised as Amal
Soleh (virtuous deeds) in the terminology of the Qur‟an”.
• Source of Islamic ethics : AlQuran and AlHadis
Islamic ethics and alQuran
• The Qur‟an states that the best person is the person who upholds moral foundations
and invites others to practice these values.
• “Who can be better in religion than one who submits his whole self to Allah, does good, and
follows the way of Abraham the true in Faith? For Allah did take Abraham for a friend.” [The
Qur‟an, 4:125]
• “Who is better in speech than one who calls (men) to Allah, works righteousness, and says, I
am of those who bow in Islam”? [The Qur‟an 41:33]
• the Qur‟an prescribes the behaviour of being truthful in speech and actions . Truthful
actions and sincerity illuminates the heart and improves the conditions of the mind, which
eventually enhances the person‟s outlook and worldview.
• “O ye who believe, fear Allah, and (always) say a word directed to the Right, that He may
make your conduct whole and sound and forgive you your sins: He that obeys Allah and His
Messenger, has already attained the highest achievement”. [The Qur ‟an, 33:70-71]
Definition of ethics in the Islamic
perspective
• first, ethical actions are those conducts which are characterized as Amal Salih
(good deeds). Good conducts are those conducts which are in line with the
primordial human nature (fitrah).
• Islam holds the belief that human beings are born with good character (fitrah) that
disdains from immorality and instils morality, thus good morals are equivalent to
human nature
• In Islam, having good morality is seen as a reflection of religious faith, while lack
of good morality is a sign of weak religious faith; hence, proper personality is a
rudimentary part of faith in Islam. The Prophet (s.a.w) said:
• “the best among you are those who have the best manners and character”
 ISLAMICS ETHICS
The Prophet ‫ﷺ‬
Islam is the religion that heavily focuses on character building
The Prophet (‫ )ﷺ‬was asked: “Which Muslim has the perfect faith?” He answered:
“One who has the best moral character.” [Tabarani]

The Prophet (‫ )ﷺ‬said: “On judgment day there will be no deed weightier in the
scale of the believer than his noble character. Allah (swt) does not like an obscene
and rude talker, and the person who has a good character achieves the status of a
person who prays and fasts” [Imam Ahmed]
 PILLARS OF ISLAM & DEVELOPMENT OF EXCELLENT
MORALS & CHARACTER
• Islam has five main pillars, namely i) Tawheed ii) Prayers iii) Charity iv) Fasting v) Pilgrimage to Makkah. These are various
acts of worship and obedience to Allah. All of these pillars are attributes directly towards character building and bestowing
high morals and ethics into Muslims. For instance:
• Tawheed (oneness of Allah) is to believe in Allah as one God with unmatched power and attributes, and admit to these
unmatched powers of Allah by submitting to commands of Allah (swt) unconditionally. Tawheed teaches humbleness,
human nature, humility, philanthropy, piousness, righteousness and doing the right thing and abstaining from all evil and
sinful activities.
• Salah (prayers) are five daily prayers evenly distributed throughout the day. Allah (swt) said in Quran that prayer protect
from sins and unlawful activities: “… and perform As-Salat ( َ‫صاَل ة‬ َّ ‫)وَأقِ ِم ا ل‬.
َ Verily, As-Salat (the prayer) prevents from Al-
Fahsha (‫ ا ْلفَحْ َشاء‬- i.e. great sins of every kind, unlawful sexual intercourse, etc.) and Al-Munkar ( ‫ ا ْل ُمن َك ِر‬- i.e. disbelief,
polytheism, and every kind of evil wicked deed, etc.) ...” [al-Ankaboot 29:45]
• Zakat (charity) is due on all Muslim (based on financial ability). Zakat not only serves the purpose of welfare of citizens,
but it also establishes relationship of kindness and love amongst various classes of the society. It reduces the love of
material wealth in heart and increases the sense of helping other people in need.
• Sawm (fasting) is compulsory for Muslim in month of Ramadan. Fasting brings piousness and tawqa to Muslims. It not
only teaches self control and abstinence from worldly desires but it also teaches the pain of others (who do not get
enough food to eat).
• Haj (pilgrim to Makkah) is a ritually obligatory on Muslims who can afford it (financially and physically). The Haj teaches
attributes of self control, high morals, humility, modesty, brotherhood, kindness and caring.
Islamic Ethical Code
• foundation of Islamic Ethical Code is as following:
• 1. The ultimate goal and purpose of human life on earth is to represent the Creator (Allah) and
succeed in the test or trial that He (as the Creator) has put forth to us.
• 2. The good or bad, right or wrong, and righteous or evil can only be determine through the
guidance provided by the Creator. That the true estimation of what is wrong or right, and what is
success and failure, and what is truth and false hood cannot be defined by self in short view of worldly
paradigms.
• Allah (swt) said: ‫ فَ َأ ْلهَ َمهَ ا فُ جُو َرهَا َوتَ ْق َواهَا‬- “Then He showed him what is wrong for him and what is right
for him;” That in order to understand wrong or right, one can’t take one dimensional view based on
limited vision of life and self pleasure. Rather, it should be understood under bigger picture with
ultimate goal and purpose of our life, and our standing in here-after.
• These moral standards should be based on larger time spam then only the context of our own life. It
"should include all people that lived before and will live after. It should be applicable to all times under
all circumstances. And they should be applicable to all kinds of people, all races of people, and all
classes of people (rich or poor etc).
Islamic Ethical Code
• 3. The Creator (Allah) provided us with His Guidance through His Messengers and revealed His
Books, during the course of history. These are the real guidance, as they are directly from the Creator.
Using His guidance we can distinguish right from wrong and define ethical code for social conduct.
• 4. The Satanic forces will work against humans and misguide us. We must cling to the Guidance of
the Creator (Allah) to defeat the satanic forces.
• 5. The true moral and ethical value lies in honest submission to commands of the Creator (Allah).
That Allah (swt) is the most compassionate, the most merciful and the most just of all. All Humans are
equal in his eyes. He is absolutely free from all injustices, narrow mindedness, cruelty, wickedness,
callousness, bigotry, and partiality. He is also the Creator of all things. Off all people and kind, He
knows best, what is the most suitable moral and ethical code for human is. He knows best, what law is
the most just and equal for all. Hence, the true moral standard in essence is what is defined by the
Creator (Allah) himself.
• 6. And what motivates us to bind with that Ethical and moral code is the accountability that lies in
here after. That all of us will stand before the Creator (Allah) and He will judge us for our actions and
choices that we made here.
Islamic ethics and professional
• Professional as Khalif –‘khalifah’
• Islamic ethics is founded on the worldview that man is trustee and holds responsibility of being
vicegerent (khalif). In this understanding man existed as a result of the divine-plan of Allah (s.w.t),
based on which man is delegated to manage and improve live on earth (ta ‟mir) according to the
divine laws (wahy) of Allah (s.w.t).
• To do so, the Qur‟an, mentions that Allah (s.w.t) has empowered man with the qualities of intellect,
knowledge, freewill and guidance, which raise man into a unique position above other creatures of
Allah (s.w.t).
• While the Qur‟anic term khalif signifies commissioned for a duty and responsibility (Amanah), the
concept of ta‟mir means constant improvement of life.
• As a khalif (vicegerent) whose duty is Amanah and ta‟mir (improvement of life), man is inaugurated
to be the steward and guardian (musakhar), who will manage human and natural resources, to
improve life and make earth inhabitable place.
• human conducts are ethical only when they (conducts) contribute to the improvement of life, and in
line with divine teachings of Allah (s.w.t). This makes Islamic ethical system divine, transcendental,
universal, and principle guided
Islamic ethics and professional
•  Islam has viewed commercial and professional activities not only as a divine
calling but also a necessary aspect of human life, a source of social gratification
and psychological pleasure.
• The Quran instructs Muslims to persistently work whenever and wherever it is
available: ‘‘disperse through the land and seek of the bounty of God’’(Quran,
62:10) and ‘‘God hath permitted trade and forbidden usury’’ (2:275).
• The Prophet Mohammed preached that merchants or professional should perform
tasks that were not only morally required, but that were essential for the survival
and flourishing of a society.
• He declared, ‘‘I commend the merchants to you, for they are the couriers of the
horizons and God’s trusted servants on earth’’ and ‘‘the honest, truthful Muslim
merchant will stand with the martyrs on the Day of Judgment’’
 Professional Muslim in History
• During the first six centuries of Islam’s Golden Age (since the sixth century),knowledge, trade, industry,
agriculture and construction of complex organizations flourished.
• Work and creativity were honored in all their forms. Quranic principles and prophetic prescriptions served
as guides for Muslims in conducting their business, professional conduct (craftsmanship) and family
affairs.
• Izzeddin (1953, pp. 30-1) examined the contributions of the Arab/Muslim people, during the golden age, to
organized works, noting that:
• “The industries and trades were organized in corporations or guilds. These corporations were of great
social importance. They maintained the standard of craftsmanship and prevented underhand
competition, thereby insuring a friendly society. Based on religious and moral foundations, they
impressed upon their members a sense of duty toward one’s craft and toward one another. Honesty and
sobriety were characteristic qualities of Moslem artisans. A tradition of mutual aid prevailed.”
• during this Golden Age that highly esteemed professional organizations emerged.
• These organizations were instrumental in setting a standard of conduct and accepted ethical behavior in
the marketplace. Merchants and craftsmen were looked upon with respect and admiration.
• The status of merchants and trade in Arab-Islamic thinking was reflected in the Prophet Mohammed’s
saying: ‘‘He who brings supplies to our market is like a warrior in the war for God’’ and ‘‘the truthful,
honest merchant is with the prophets, and the truthful ones, and the martyrs’’
Professional and work of ethics
• The IWE is an orientation that shapes and influences the involvement and participation of believers in
the workplace.
• It implies that work is a virtue in light of a person’s needs, and is a necessity for establishing equilibrium
in one’s individual and social life
1. Pursuing legitimate business/profession
• Prophet Mohamed explicitly instructed followers that useful work is that which benefits others and
society. Subsequently, those who work hard are acknowledged and are rewarded. He stated ‘‘Worshiping
has seventy avenues; the best of them is the involvement in an honestly earned living’’. That is, work is
the best form of worshiping. He elevated people and their work to the highest rank if their deeds
benefited people: ‘‘The best work is the one that results in benefit’’ and ‘‘The best of people are those
who benefit others’’
2. Wealth must be earned.
• In Islamic faith, it is acknowledged that people have different capacities. It is these capacities and
existing opportunities that enable them to acquire wealth. Pursuing economic activities, however, must
be based on moral and legitimate foundations.
• A person who seeks God’s bounty through hard work is most highly praised. As mentioned above, not
only is it given importance in light of a believer’s individual needs, but also as an integral function for the
betterment of society. Islam extends to the individual the right to choose the type of work (s)he desires,
but at the same while, encourages one to consider the needs of the society.
3. Quality of work. (ITQAN) good characters of striving for perfection.
• word Itqan is used to indicate the highest level of quality work and the correct and complete
performance of duties. It has to do with arranging and doing things in a way that yields the most
perfect results. Itqan or perfection of action. Muhammad S.a.w said:
‘‘God blesses a person who perfects his craft (does the job right)’’ and ‘‘God loves a person who
learns precisely how to perform his work and does it right’’
“Allah likes those who when he/she does something, he/she does it with his/her best ability and is
very thorough.”
Itqan, diligence (ketekunan, ketelitian, kesempurnaan) in doing something, is a pre-requisite in
Islam. Regardless of the nature of job, be it an ibadah or mere relationship among mankind. That is,
Muslims are obliged to practice Itqan even in their everyday work.
4. Wages.
• Prophet Mohamed instructed Muslims to be fair and just and prompt in compensating
workers. He declared,
‘‘One must give a worker his wage before his sweat dries (should be given on time)’’ and
‘‘your wage should be based on your effort and spending’’. That is, payment for wages should be
timely, fair and adequate. In fact, the Prophet considered denying a worker his/her full wage to be
an immoral act. He was quoted saying that he would personally plead against, ‘‘He who received
work from a laborer and did not pay him in full’’.
5. Reliance on self. (berdikari)
• One of the most important functions of work is that it sustains confidence and self-
reliance. Mohamed stated, ‘‘No one eats better food than that which he eats out of the
work of his hand’’ and ‘‘No earnings are better than that of one’s own effort’
6. Deeds and intentions. (Perbuatan dan niat)
• These constitute significant pillars in the IWE. They clearly differentiate the IWE from
the work ethics of other faiths.
• One of the fundamental assumptions in Islam is that intention rather than result is the
criterion upon which work is evaluated in terms of benefit to community.
• Any activity that is perceived to do harm, even though it results in significant wealth to
those who undertake it, is considered unlawful.
• Prophet Mohamed stated, ‘‘God does not look at your matters [shapes or forms] and
wealth, rather God examines your intentions and actions’’
7. Transparency Vs bribery and monopoly
• Business and work in general have to rest on ethical and moral foundations. 
• The precondition for propagating and realizing this goal is transparency. It was reported that Prophet
Mohamed once inspected a bin for dates and found that those that were not good were hidden underneath
the fresh dates. The prophet ordered the merchant to differentiate between the quality of the dates saying,
‘‘He who cheated us is not one of us’’ and if buyers and sellers ‘‘conceal and tell lies, the
blessing of their transaction shall be obliterated’’. His saying ‘‘Those who declare things frankly, will not lead
to each other destruction’’ underlies the significant of transparency in any business transaction, and the
necessity for enhancing trust and reducing problems in the marketplace
• In Islam, monopoly is considered a great fault that produces suffering, unlawful profit and ensures
inequality. Prophet Mohamed, therefore, forbade it stating, ‘‘The supplier is blessed and the monopolist is
cursed’’ and ‘‘ whoever withholds commodities, is a sinner’’
• Like monopoly and cheating, bribery is strongly condemned in Islam. Mohamed saw declared, ‘‘God cursed
the one who gives and the one who receives bribery’’
8. Generosity vs Greed.
• Generosity is a virtue in Islam. The Prophet Mohamed stated that ‘‘There is nothing worse than
avariciousness’’. He declared, ‘‘The generous person is closest to God, heaven, people and far from hell’’ and
‘‘He who removes a distress, God blesses in this world and the hereafter’’
• In Islam, greed is considered a threat to social and economic justice. The Prophet Mohamed in his struggle
against the elite of Mecca consistently and tirelessly criticized their greediness. He stated, ‘‘Be aware of
greediness; it is the living poverty’’ and ‘‘Two qualities are not found in a believer: greediness and
immorality’’
ISLAMIC PROFESSIONALS AND
SOCIETY
• Moral principles, hard work and commitment to the community - helped the
Muslim society to thrive economically in the past have the promise to
strengthen commerce and economic progress in today’s world
reference
• Abbas J. Ali, 2008. Islamic work ethic: a criticalreview