Lecture 2-A Professional Ethics in General

Islamic Vision in Ethical
Management-A
Dr. Muhammad Tahir
Assistant Professor/ HOD Islamic Studies
Faculty of Social Sciences & Humanities
mohd.tahir@riphah.edu.pk
drtahir79@gmail.com
Mobile: 0300-7941178
Session Objectives
• To understand Islamic concept of
Right or Wrong and Go0d or Bad
• To highlights Islamic standpoint
on morality and ethical values for
its management
• To reflect upon Good and Bad
Qualities
Islamic Vision about Ethics
• Islamic ethics involves seeking Allah’s pleasure and
blessings, obeying the Prophetic Sunnah, sense of
accountability of actions on the Day of Judgment,
and doing good for the welfare of humanity.
• Islamic ethics governs and deals with all aspects of
human life. It deals with relationships between
Allah and humankind; human’s innermost self;
man and fellowmen; man and other elements and
creatures of the universe.
• Islam very clearly presents a mono-thematic
concept of ethics which envelops whole of a
Human‘s life from all corners and it is vitally to be
understood that Morality is the core of all Islamic
principles. (Maududi, n.d; Hanafi, 1997; Supriyatna,
2012; Abbas et al, 2012).
• Islam is not primarily a materialistic religion.
Islamic concepts of human well-being and good
life that emphasize brotherhood and
socioeconomic justice and require a balanced
satisfaction of both material and spiritual needs
of all human beings.
• Islam considers ethics as a branch of Iman, and it
emerges from the Islamic worldview of human
life.
• Ethics is also known as Akhlaq, which is a set of
Islamic moral values which have been prescribed
fundamentally in the Quran and implemented by
the Prophet Muhammad (‫ )ﷺ‬during his
life.
• Islamic concept of Ethics revolves around three basic
angles or tri-dimensional ethical system as
mentioned in the Qur’an: “You are the best of
peoples, evolved for humankind, enjoining what is
right, forbidding what is wrong, And believing in
Allah” (Qur’an, 3:110). The basic three dimensions of
ethics include: right, wrong, and faith.
• For Islam is just submission to the will of God
Almighty, which implies to Faith, doing right, being
an example to others to do right, and having the
power to see the right prevails, avoiding wrong,
being an example to others to avoid wrong and
having the power to see that the wrong and
injustice is defeated. (Ali, 1934)
• In Islamic context, the dimensions of ethics are universal, far-
reaching and comprehensive. Ethical system in Islam is derived
from the teachings of the Holy Quran and Prophetic Hadith
(traditions).
• Principally, there are two types of Akhlaq (Ethics): Good or
(Mahmudah) and Bad (Mazmumah). Islam emphasizes the
importance of practicing good Akhlaq (Mahmudah) in all
aspects of human life and recognizes it as one of the purpose of
sending His messengers. The Prophet (PBUH) said: “I have been
sent only for the purpose of perfecting the qualities of good
Akhlaq” (Muata Imam Malik). Akhlaq can be divided into
Akhlaq-e-Hasanah (Good) or Akhlaq-e-Siyyiaah (Bad).
(Shaharuddin, 2005; Muhammad et al, 2019).
• Islam considers human life and all its
resources as a trust reposed by Allah Almighty.
• The Quran clarifies the leader role as: “We
raise some of them above others in ranks, so
that some may command work from others”
(Qur’an, Al-Zakahraf: 32).
• Therefore, leadership in Islam is not about
exercising power and authority but rather
emphasizes the service of humankind and
encourages the leader to look after his
followers with greatest sincerity and humility.
• The Qur’an states that: “You (Prophet Muhammad) are
on an exalted standard of character” (Qur’an, 68:4).
When Aishah (R.A) was asked about the personality
(character) of the Prophet (S.A.W), she replied: “it was a
reflection of the Noble Qur’an” (Muslim, H: 746).
• The Qur’an states that the best person is the person who
upholds these moral foundations and invites others to
practice these values. “Who can be better in religion than
one who submits his whole self to Allah, and does good,
and follows the way of Abraham the true in Faith? For
Allah did take Abraham for a friend” (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”? (Qur’an, 41:33).
•The Qur’an prescribes the conduct 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 human’s
worldview: “O believers! fear Allah and speak the
truth, He will direct you to do righteous good deeds
and forgive you your sins: He that obeys Allah and His
Messenger, has indeed attained a great achievement”
(Qur’an, 33:70-71).
• The Qur’an recommends the ethics of authenticating
received reports and narrations: “O believers! If a
Fasiq (liar) comes to you with any news, verify it, lest
you harm people unwittingly, and afterwards you
become regretful for what you have done” (Qur’an
49:6).
•The Qur’an teaches that unfounded
information (doubts and speculations) cannot
be the basis of claiming the truth. “But most of
them follow nothing but conjecture and they do
nothing but lie” (Qur’an, 6:116).
•The Qur’an recommends refraining from
cheating, misuse and betrayal of trusts that
misappropriate conducts, and would eventually
lead to injustice and distortion: “If any person is
so false, He shall, on the Day of Judgment,
restore what he misappropriated; then shall
every soul receive its due, and none shall be
dealt with unjustly” (Qur’an, 3:161).
• The Qur’an states that man and woman need
to uphold trusts and responsibilities that are
bestowed upon them: “Allah does command
you to render back your Trusts to those to
whom they are due; And when you judge
between man and man, that you judge with
justice” (Qur’an, 4:58).
• The Qur’an commands Muslims to avoid
Fasad (mischief ), instead it calls them to do
Ihsan (good or better): “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?” (Qur’an, 7:56).
• The Qur’an promotes the moral
behaviour of kindness, generosity, self
discipline and the culture of forgiving:
“Those who spend (freely), whether in
prosperity, or in adversity; who
restrain anger, and who pardon (all)
men, Verily, Allah loves the good
doers” (Qur’an, 3:134).

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