An Assignment On Life Of Holy Prophet (PBUH) in perspective of ethics. (original) (raw)

Muhammad as Ethical Role Model (2014).pdf

MUHAMMAD IN HISTORY, THOUGHT, AND CULTURE: AN ENCYCLOPEDIA OF THE PROPHET OF GOD , 2014

Draft of the article “Muhammad as Ethical Role Model,” from MUHAMMAD IN HISTORY, THOUGHT, AND CULTURE: AN ENCYCLOPEDIA OF THE PROPHET OF GOD (2 volumes). Ed Coeli Fitzpatrick. & Adam Walker ( 2014):.

“Muslim Ethics: Sources, Interpretations, and Challenges,” The Muslim World 69:3 (July 1979) 163-77

Islam's potential as a positive moral force in the twentieth century has not infrequently been called into question by Western observers, casual and professional alike. When such doubts are expressed, they appear to arise largely from two sources: first, the belief that the generality of Muslims, under the burden of centuries of ethical determinism, live a life of uninspired acquiescence in the dispensations of Fate; second, the suspicion that Islam has only served to tighten the grip of traditionalism on numerous third world nations, thus rendering them incapable of responding to either the demands or the benefits of technology. In response, some Muslim modernists have gone to the other extreme to demonstrate that, in fact, Islam has virtually invented the qualities of initiative and adaptability. Somewhere in between lies a point at which mutual understanding may begin to grow.

Ethical Perceptions and Relationships in Islam: A Textual Abridged Summary of Al-Ghazali's View

Journal of Legal, Ethical and Regulatory Issues, 2019

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 is akhlaq (Ethics). Ethic cum conduct is pertinent in Islamic religion. It could be interpreted in many ways and forms; its perception differs from one person to the other, and sometimes within an individual, but seldom from one religion to the other. This paper thus seeks to explore the meaning of ethics and the perceptions it has in Islam, together with the types of relationship it denotes, through the major writings of some Muslim notable scholars, with major concentration on al-Ghazali. It is also the aim of the study to expatiate the importance of ethic in jurisdictions. The study commonly employs qualitative library approach in collecting and analyzing the data. The study maintains that Islam's concept of ethics, if carefully applied on most contemporary issues, suffice and proffer long-lasting solutions to various problems.

The Concept of Ethical Life in Islam

behaviour, 2012

Islam is a revealed religion. Quran is a book of revelation. It is also known the as the constitution and book of guidance. The main subject of this book is human beings. The major purpose of it is the welfare and betterment of humanity. The literal meanings of Islam are peace, love, tranquility, tolerance and goodwill. Holy Prophet (S.A.W.W.) is the last messenger of Allah Almighty for humankind. He lived an ideal and exemplary life. Allah Almighty declares Him as an ideal for all the beings. The value of a being depends upon the attitude, behaviour manners and character. There are a number of theories and philosophies are in practice in the world. What is the approach of Islam in this regard? This is main theme of this article.

The importance and position of ethics in social life according to the Islamic doctrines

The position of morality as an instrumental, distinguishing human beings from other creatures, and with the growth and excellence of moral virtues, brings the light of faith to his heart. Obviously, the moral system of Islam is full of ethical virtues and propositions that the Muslim person by their practical implementation, have the ability to complete their religion, and take steps to reform the affairs of the world and the Hereafter. The purpose of the construction of the teachings and doctrines which Islam has made obligatory and believes in them as the foundations of Islam is nothing but proper training for the purpose of institutionalizing the good temper and the healthy and stable social relations that are right and proper in humans. Accordingly, these divine doctrines and commands must always be repeated in order to institutionalize the right ethics. The place and importance of morality in social life is that even the practice of social laws and regulations is not possible without ethics, and morality is the best guarantee of the enforcement of laws and regulations. Hence, ethical debates are among the most important goals of communicating prophets in society, and without it, neither religion will have a conceptual basis for people, nor a society without ethics will be possible. This paper deals with the descriptive analysis approach to the true position of morality from the point of view of the Quran and narrations in society .

Review of Amyn B. Sajoo (ed.), A Companion to Muslim Ethics

Sophia, 2012

A companion to Amyn Sajoo's solo-authored work, Muslim Ethics: Emerging Vistas (2004), this volume includes an insightful introduction by the editor followed by ten separately authored chapters. It covers the span of ethical reflection within and beyond Islam: ecology, health care, gender equity, economic justice, dispute resolution, tolerance and nonviolence. Anyone who thinks that Islam amounts to reflexive advocacy of jihad, directed against all unbelievers but with special force, and often violence, against non-Muslims, will find here a salutary counter voice. Indeed, it is not a single voice but a chorus of voices, all drawing on available evidence in creative, and evocative, prose. Three thematic chapters are notable for their breadth and insight. Charles Butterworth sums up early Muslim thinking about the 'virtuous city,' a frequent trope in later ethical writings. Butterworth conjoins the 10th century al-Farabi with the 14th century Ibn Khaldun, demonstrating the ethical bond between them, but also the contributions of the major Muslim philosophers Ibn Sīnā (Avicenna) and Ibn Rushd (Averroës) to the concept of citizen virtue (46-49). Complementing his arguments is Eric Ormsby in a chapter dedicated to literature. Ormsby espies multiple literary markings, in surprising places, that transform the way of knowledge into the way of hope. There are animal fables, especially the jackal Dimna in Kalila and Dimna. There are the entertainment advice from The Thousand and One Nights and reflections of the 10th century scientific explorers, the Brethren of Purity, from Basra. Adding to the popularity of their ideas is the poetry of advice from two Persian masters of verse, Nasir-i Khusrau in the 11th century and Sa'di Shirazi in the 13th (62-69). One finishes reading the chapters by Butterworth and Ormsby wondering whether the search for a way of hope within Islam stops at the artist's studio. After all, Islam has often been noted for its hostility to representation and its espousal of aniconism. Yet the chapter on art by Fahmida Suleman challenges that perception. Rather than