SCHOOL OF SOCIAL SCIENCES

HARMONIZED AND APPROVED COURSE OUTLINE

(DEGREE)

DEPARTMENT ----------------------Humanities----------------------------------------------------------

CAMPUS -------------------------------Thika-------------------------------------------------------------

UNIT CODE:----BHU 2206------------UNIT TITLE:-----ETHICS OF ISLAM ----

CONTACT HOURS: 42

Pre-requisites: -------------------------------------

Learning Objectives:To introduce students to extensive course on Islamic ethics in

order to behave according to Islamic ethics and morals.

Expected outcome:

By the end of the course the student should be able to:

i) Define the term ethics in Islamic perspective.

ii) Describe the divisions of ethics
iii) Discuss the essential components of Islamic morality
iv) Describe types of virtues and vices and identify different methods of cleansing them.
v) Understand immorality and its remedy
vi) Apply ways of controlling one’s desires and temtations
vii) Discuss the importance of Islamic morality.
viii) Outline ethics of Prophet Muhammad (p.b.u.h)

.Week Topic Sub-Topic Credit hours

Week 1. Definition of terms and - Definition of Islamic Ethics 3

- Knowledge of ethics (ilmul- akhlaq)
importance - Importance of Islamic ethics
 .Week Topic Sub-Topic Credit hours

Week 2. Sources of Islamic Ethics - The Quran 3

- Sunnah
- Logic
- General natural/Social good morals

Week 3. Principles of Islamic 3

Ethics
Principles of Islamic Ethics in Quran and Sunnah

Week 4. Components of Islamic - Applying Virtues (Ma’arufat) 3

Ethics - Avoiding Vices (Munkarat)

Week 5. Nature of Islamic Ethics - General nature of virtues and vices

- Fundamental elements in human nature

Week 6 Comparison Similarities and differences between Islamic ethics and 3

the other ethics

Week 7. Academic study of some - Faith 3

Islamic virtues - Knowledge
- Love
- Tolerance
- Generosity
- Honest,
- Courage

Week 8. Academic study of some -Infidelity

vices
-Ignorance

- Dishonesty

- Greed

- Greed

- Corruption

Week 9. Immorality and its Causes and types of Remedy 3

remedy
 .Week Topic Sub-Topic Credit hours

Week 10. Prominent Contemporary - Family planning,

ethical issues - Abortion,
- HIV/AIDS

Week 11. Prominent Contemporary - Prostitution,

ethical issues - Homosexuality,
- Intoxicants and Drug abuse;
- Climate change

Week 12. Role model of Islamic Ethics of Prophet Muhammad (p.b.u.h)

Ethics

Week 13 Recap 3

Week 14 Revision 3

Teaching / Learning Methodologies

Instructional Materials and Equipment

Example:Projector, Text books, Design catalogues, Computer laboratory, Design software,

Simulators, etc.

Course Assessment

Assignment and presentations - 15 (Degree curriculum)

Term paper/project - 15 (Degree curriculum)

Final Examination - 70 (Degree curriculum)

Total - 100%

Pass mark: 40% for degree or 50% for Masters and Ph. D

Examination week 15& 16 for degree &masters = 70% and 60% respectively.

Examination week 13& 14 for Diploma = 70%

Total =100%

Teaching methodologies
 Lectures
Group discussion presentation
Tutorials etc.
Presentation of concept note based on the course (applicable to PhD students, 15
marks).
Development of research paper for potential publication (applicable to PhD students,
15 marks)

Recommended text book

 Hashim, Ahmad omar, (2007), Al-Akhlaqu fil Islam, Darul-Faruq, Cairo.

 Dr. Mohamed Al-Ghazaly, (2007). The Muslim character, Hassan printers, Cairo.
 Khadduri, M., 2010. The Islamic Conception of Justice, Baltimore, MD: JohnsHopkinsUniversity
Press. , (A discursive and informative account of this central ethical concept in Islamic thought.)
 Orani, G., 2007. Reason and Tradition in Islamic Ethics: An important collection of ethical studies by
an eminent writer on ethical questions in Islam.) CambridgeUniversity Press. Cambridge

Text Books for further Reading

 Donaldson, D.M, 2008. Studies in Muslim Ethics, London: SPCK. , Contains useful information on
Arabic and Persian ethics, but is now somewhat out of date.)
 Fakhry, M, 2007. Ethical Theories in Islam, Leiden: Brill, 2nd enlarged edn. , A systematic analysis of
philosophical and religious ethical theories in Islam.)

COURSE CODE: BHU 3111

TITLE: ETHICS OF ISLAM
Purpose: To introduce the students to Islamic moral principles.
Objectives:
By the end of the should be able to;
i) Define the term ethics in Islamic perspective.

ii) Describe the divisions of ethics

iii) Discuss the essential components of Islamic morality

iv) Describe types of virtues and vices and identify different methods of cleansing them.

v) Discuss immorality and its remedy

vi) Discuss disbelief and ignorance in Islam.

vii) Discuss greed and its consequences.

viii) Give ways of controlling one’s desires

ix) Discuss the importance of Islamic morality.

x) Discuss ethics of Prophet Muhammad (p.b.u.h)

1. Origin and definition of terms - Ethics and Pre-Islamic ethics in Arabia

Islamic ethics; Theory and principles.

The term ethics is an English term that originates from the Greek language, ethos which refers to
values and attitude, that indicates one’s characters or society’s stance(position) (Garner, R.T.
1984: 610). In another angle it is also defined as a moral philosophy that distinguishes between
good and bad that covers traditions and norms accepted by a society (Gwin, R.P. 1985: 627).

Islamic concept of Ethics

Ethics may be defined as the set of moral principles that distinguish what is right from what is
wrong. It is a normative field because it prescribes what one should do or abstain from doing.
Ethics is also defined as actions accepted as norms that do not contradict Islamic rules.

Within an Islamic context, the term most closely related to ethics in the Qur’an is khuluq. The
Qur’an also uses a whole array of terms to describe the concept of goodness: khayr(goodness),
birr (righteousness), qist (equity), ‘adl(equilibrium and justice), haqq(truth and right), ma‘ruf
(known a
nd approved), and taqwa(piety). Pious actions are described as salihatand impious actions are
described as sayyi’at.

Conceptually, akhlaqincludes two meanings; first akhlaq(ethics) means the science (ilm) that
deals with the standards of right and wrong of human conducts, particularly “what humans out to
do”. Ethics as science refers to the study of the ethical conduct and behaviour; and in this case,
ethics means the human effort of studying moral standards and conducts to ensure that man
possesses the right understanding of moral behaviour.
Second, akhlaqmeans “good character” or good human behaviour. In this understanding ethics is
the human character that prescribes to refrain from immoral conducts such as cheating, corruption,
discrimination, lying, stealing, murder, assault, slander, rape, fraud, and etc., and enjoins virtues of
honesty, compassion, sincerity and loyalty. As such, Islamic ethics (akhlaq) 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 (incooperates) all actions that are characterised asvirtuous deeds in the
terminology of the Qur‟an”
Islamic ethics is the ethical system formed by the teachings of the Qur‟an and explained by the
Prophet (s.a.w) through action and words.
Islamic concept of Ethics is based upon a very simple but concrete philosophy; Islam clearly
mentions that ALLAH is the sole creator of Universe and everything in it. HE is one {unity of
command}; HE is omnipotent (All-powerful), omniscient(All-knowing) and omnipresent(Ever-
present). HE is clean from all defects and free from any weaknesses, HE is holy in all due
respects, HE himself narrated in Holy Quran about HIS greatness as: Say (O Muhammadpbuh to
mankind): "If the sea were ink for (writing) the Words of my Lord, surely, the sea would be
exhausted before the Words of my Lord would be finished, even if We brought (another sea) like
it for its aid." (Kahf: 109). When we become aware of the Supremacy of Allah, it naturally follows
that we put our lives in HIS Protective Hands; follow HIS Commands without questioning; have
the best hope, and then prepare ourselves to meet HIM, the Most Beneficent, the All Forgiving.
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. The Qur'an summaries and sketches the principles of social and moral values
for all Muslims.
A lengthy passage in the Qur'an embodies the completest declaration of the code of comportment
every Muslim necessity follow (Nigosian, 2004) e.g. Worshiping only God, Be kind, honorable
and humble to one's parents, Be neither miserly nor wasteful in one's expenditure, not engaging in
'mercy killings' for fear of starvation, not committing adultery, not killing unjustly, Care for
orphaned children, Keeping one's promises, to be honest and fair in one's interactions, not to be
arrogant in one's claims or beliefs e.t.c.
Islam is a comprehensive way of life, and morality is one of the cornerstones Islam. Morality is
one of the fundamental sources of a nation’s strength, just as immorality is one of the main causes
of a nation’s decline. Islam has established some universal fundamental rights for humanity as a
whole, which are to be observed in all circumstances. To uphold these rights, Islam has provided
not only legal safeguards, but also a very effective moral system. Thus, whatever leads to the
welfare of the individual or the society and does not oppose any maxims of the religion is morally
good in Islam, and whatever is harmful is morally bad.

Given its importance in a healthy society, Islam supports morality and matters that lead to it, and
stands in the way of corruption and matters that lead to it. The guiding principle for the behavior
of a Muslim is “Virtuous Deeds”. This term covers all deeds, not only acts of worship.
2. Divisions of Ethics in Islam
First stage:
i) Knowledge of ethics ( ilmal- akhlaq), deals with invariable personal behavior which is good or
bad, right or wrong.

ii) Persons behavior towards his family members in the home.

The significance of marriage and the aims and advantages that are associated with it are self-
evident. Peace of mind and a happy life are greatly dependent on the mutual relationship that
develops between husband and wife.

The main objects of marriage are that both parties enjoy the pleasures of life with purity, (which
can only be possible through wedlock) and that the continuity of the human race be, and is,
maintained with dignity. These objects can be realised best when the relations between husband
and wife are good and there is love, sympathy and good understanding between them.
The main purpose of the Prophet's teachings, regarding the rights and duties of marriage, is that
the marriage proves to be a source of joy and satisfaction to both husband and wife, that their
hearts remain united and that the aims of the marriage be attained in the best possible manner.
According to the Prophet's teachings, the wife should regard her husband over and above
everyone else and she should remain faithful to him. She should leave nothing to be desired with
regards to devotion and earnestness and should believe that, for her, the happiness of both worlds
lies in his good pleasure. The husband, on his part, ought to consider his wife as a blessing of
Allah and he should give her his love, hold her in high esteem and look after her needs and
comforts to the best of his ability. If she makes a mistake, he should overlook it and try to correct
her with tact and patience.

Obedience and loyalty to the husband

In the marriage agreement it is necessary that the husband has the position of leadership. Man has
been declared the head of the family in the Islamic Shari'ah and great responsibilities have been
assigned to him. The Qur'aan says'Men are the protectors and maintainers of women".

As for the women, the commandment is that they obey the husband as the head of the household
and fulfill the domestic duties. Regarding them, the Qur'aan says "The righteous women are
obedient and protect (the husband's interest) in his absence, as Allah has protected them."

If the wife fails to submit to her husband, and instead of serving him devotedly, she adopts an
attitude of defiance and stubbornness, then it will be disastrous for both and they will be losers in
this world and the hereafter.

The Prophet (S.A.W.), therefore, stressed upon the wives to be loyal and faithful to their husbands
and to seek their pleasure, - (A great reward has been promised for this, in the hereafter.)

It is related by Anas (R.A.) that the Prophet (S.A.W.) said "If a woman offers five times daily
prayer, keeps the fasts of Ramadhan, guards her honour and obeys her husband, then she will enter
Paradise by whichever.gate she pleases."
Commentary:- Here, loyalty and obedience to the husband has been mentioned along with the
Swalaah and Fast. It denotes that, in the Shariah, submission to the husband is as important as the
principal duties of Islam.

The Prophet (S.A.W.) has said "A woman who dies in the state that her husband is pleased with
her, shall go to Paradise."

It should be noted here, that, if a man is displeased with his wife, without any fault of hers, she
will be innocent in the sight of Allah and the responsibility for annoyance shall rest with the
husband.

Advice on kind treatment to the wife.

Abu Hurairah (R.A.) relates that the Prophet (S.A.W.) advised, "O people. Follow my advice
concerning the kind treatment of wives. (I order you to treat your wives with kindness and love).
The woman has been created from the rib, and the rib is curved, by nature, and the greatest curve
is in its upper part. If you try to straighten the curved rib by force, it will break, and if you leave it
alone, it will remain curved forever. So follow my advice and treat your wives kindly and well."

If a man dislikes his wife for some reason, he should not adopt an attitude of terms of divorce, but
he should look for hatred towards her, and start thinking in the good qualities in her, and learn to
admire her because of them.

The Prophet (S.A.W.) has said, "No believing man hates his believing wife. If there is a bad
quality in her, there will also be a good quality." This is the claim of Faith on a believing husband
and the privilege of a believing wife.
Addressing the Muslims, the Prophet (S.A.W.) said "The best of you are those who are best to
their wives."
It is related by Ayesha (R.A.) that the Prophet (S.A.W.) said, "Good among you are those who are
good to their wives; and I, on my part, am very good to my wives."

This shows that there is a special goodness in treating one's wife well.Tomake the advice more
effective, the Prophet added that he himself was good and considerate to his wives.
iii) Social manners (siyasatul- medina), ethics that teaches a person social responsibility,
codifies behavioural principles and instructs on behaviour useful to others.

a. Rights of Neighbours

Apart from a man's parents, children and near relatives, there also exists a permanent association
and contact between him and his neighbours. The state of his association - be it good or otherwise
has a great influence on his life and morals. The Prophet (S.A.W.) had attached great importance
to this and has constantly urged the Ummah to pay due regard to the rights of neighbours to the
extent that he had declared good neighbourliness to be part of Imaan (Faith) and an essential
requisite for salvation.

Three Categories of Neighbours

In a hadeeth, related by Jabir (R.A.), the Prophet (S.A.W.) is reported to have said "Neighbours
are of three kinds. Firstly, the neighbour who enjoys only one right (and as far as rights are
concerned) he is of the lowest grade. Secondly, the one who enjoys two rights and thirdly the
neighbour who enjoys three rights. The neighbour with only one right is the Polytheist (i.e. a non-
Muslim neighbour with whom there are no family ties). The neighbour with two rights is the
neighbour who is also a Muslim (as such he has a claim as a neighbour as well as a fellowMuslim)
and the one with three rights is the neighbour who is a Muslim and a relative - he has a claim as a
neighbour, as a fellow Muslim and as a relative".

This hadeeth clearly explains that the obligation to live in peace and harmony with neighbours, as
demanded in the Holy Our'aan and the Traditions, also includes the non-Muslim neighbours.
Theytoo have a claim to our kindness and sympathy. We treat the animals with kindness and we
have been warned against ill- treating them, then what of our fellow humans - more so our
neighbours. It will be significant to note that in all Traditions mentioned, with regards to the basic
rights of neighbours, no distinction had been made between Muslims and non-Muslims.

Emphasis on the Rights of Neighbours

It is reported, on the authority of Ayesha (R.A.) and lbn Umar (R.A.) that the messenger of Allah
(S.A.W.) said "The Angel Jibra'il (A.S.) counselled me so frequently regarding the rights of the
neighbour that I feared, he too would be declared an heir."

This hadeeth shows that Angel Jibra'il (A.S.) brought commandments from Allah, concerning the
rights of the neighbour so frequently and stressed the need to be kind and courteous to him with
such force and regularity that the Holy Prophet (S.A.W.) thought that the neighbour also will be
made an heir i.e. just as parents, children and near relatives inherit the property left by the
deceased, he thought that the neighbour, too, will be given a share in it.

Note:- The purpose of this hadeeth is not merely to state a fact, but rather it is most effective way
of highlighting the importance of the neighbour to the Muslims.

Importance of good treatment to neighbours (it is an essential condition of Imaan-faith)

It is narrated by Abu Shurayh (R.A.) that the Prophet (SA.W.) said "Whoever believes in Allah
and the final day (Day of Judgement) it is essential that he does not harm his neighbours and
whoever believes in Allah and the final Day it is essential for him to entertain his guest with
kindness and generosity and whoever believes in Allah and the Final Day it is essential that he
speak what is good or otherwise remain silent."

Amongst other points this hadeeth explains that it is essential for the true believer to be mindful of
his neighbours at all times so that he does not harm him in anyway. It also gives us an idea of the
value placed on the rights of neighbours by the Holy Prophet of Islam (S.A.W).

In another hadeeth related by Abu Hurairah (R.A.) the Prophet (S.A.W.) said, "By Allah, he is not
a true believer, By Allah, he is not a true believer, ByAllah, he is not a true believer (three times).
He was asked'Who?" Upon which he replied, "The one whose neighbours do not feel secure from
his mischief and evil."

The construction and manner of the hadeeth shows how agitated the Prophet (S.A.W.) must have
been when he said this. The essence contained in this Tradition is that the Muslim whose
character is such that his neigbhours expect nothing but evil from him and they live in fear of
being hurt or harmed by him, cannot be regarded as a true and faithful believer - he doesn't
deserve the title of Muslim or Mu'min. On another occassion the Prophet (S.A.W.) is reported to
have said that such a person (whose neighbours do not feel safe on his account) shall not go to
Heaven.

Note:- In the language of Prophethood, when special emphasis is laid on a deed, the customary
way of putting it is to say that whoever neglects it etc. is not a true believer, and he shall not go to
Heaven. It should be understood that this does not imply that he has actually been thrown out of
the fold of Islam and now the laws of infidelity(Kufr) will apply to him, and that in the hereafter
he will be treated as an infidel, but rather this is an emphatic way of explaining that such a person
does not possess the true spirit of Imaan which is the glory of a Muslim and is pleasing to Allah.
The particular phrasing is used to lend greater force to the matter.

In yet another hadeeth, related by Anas (R.A.), the Prophet (S.A.W.) said "He has not affirmed
faith in me (i.e. he is not a true follower) who eats to his satisfaction and sleeps comfortably at
night while his neighbour goes hungry - and he is aware of it."

How astonishing thatsuch awide gap has occurred between these teachings and traditions and the
actual conduct of the Muslims as a whole! It is extremely difficult for an unknowing person to
believe that such, really, were the teachings of the Holy Prophet of Islam (S.A.W.).

Nevertheless, these traditions and teachings explain clearly the importance of good and kind
treatment to neighbours and they are a clear admonition to those who remain indifferent to the
needs and difficulties of their neighbours and care nothing for them.

Certain specific rights of the neighbours

The Prophet of Allah (S.A.W.) said "The rights of the neighbour upon you are that; If he falls ill
you visit (and take care of) him; if he dies you attend his funeral (and take part in the burial
arrangements); if he commits an evil deed, you prevent it from being known (i.e. do not give
publicity to it); if he is favoured by good-fortune, you congratulate him; if a calamity befalls him,
you grieve in sympathy with him; and that you restrain from erecting your building higherthan
hisin such a waythatthe passageof fresh airsblockedfrom his house (unless you obtained his
consent) and further, (you take care that) the aroma of yourcooking pot does not cause sorrowto
him (and hischildren) except that you send some of it (the food) to him."

b. rights of the weak and poor

In the teachings of the Holy Prophet of Islam (S.A.W.) the importance of respect for the rights of
the weaker and poorer sections of society, - the needy, the orphans, the widows, the destitute and
downtrodden etc. - has also been stressed. To care for their needs and look after their well- being
has been described as a virtue of the highest order and the Prophet (S.A.W.) has given the tidings
of- a vast reward in this regard.

Caring for the Orphan

According to the Holy Traditions the best Muslim's home is the one wherein an orphan is
supported and is treated in a loving and affectionate manner, and the worst is that home wherein
an orphan lives and is treated badly or cruelly.

It is related by SahlibnSaad (R.A.) that Rasuluilah (S.A.W.) said "Whoever supports an orphan
from among his own oranyotherfamily, he will be as close to me in Heaven aLs these fingers are
close to each other" Sahl (R.A.) says that Rasulullah (S.A.W.) made a moti ' on of his index and
middle fingers (while he said this) and there was only a little space between the two.

In another hadeeth the Holy Prophet (S.A.W.) made a provision:- "provided he is not guilty of an
unpardonable sin."

This hadeeth explains the status, in the hereafter, of that bondsman who accepts the responsiblity
of supporting an orphan belonging either to his own family or any other family with whom he has
no particular blood tie. Which makes the fact clear that the promise of salvation and entry into
paradise is subject to the condition of not committing a misdeed, such as polytheism, murder etc.
which is not pardonable.

Abu Harairah (R.A.) reportsthattheMessengerofAllah(S.A.W.) stated"Whoevercarresses the head

of an orphan (in affection), solely for the sake of Allah, a good deed will be written to his account
for every hair over which he passed his hand, and whoever treated an orphan (boy or girl) with
goodness and kindness, he and I will be close to each-other in Heaven as these two fingers" The
Prophet (S.A.W.) made a gesture with his fingers as explained above.

It is therefore clear that the glad tidings on showing kindness to orphans are dependent upon the
condition that the loving and kindly treatment is wholly with the intention of earning the pleasure
of the Almighty.

c. Attending to the needs of the widow and the destitute

Abu Harairah (R.A.) relates that Rasulullah (S.A.W.) said, "Whoever strives to relieve the widow,
the distressed and the needy, he is as one who does Jihaad in the parth of Allah (in terms of reward
and blessings)"

In another version of the same hadeeth the Prophet is quoted to have said "He is as one who fasts
continuously during the days and spends the nights in prayers."

Jihaad is a deed of utmost merit in Islam, similarly the act of spending one's days in fasting and
nights in prayer is greatly rewardable. But in the above hadeeth the Holy Prophet (S.A.W.) has
stated that the same is the worth, value and reward of a person who takes pains to help the weak
and needy, or ahelpless widow, by spending his wealth on them or by sincerely trying to draw the
attention of others to their problems and difficulties.

d. Visiting the sick and feeding the hungry

In a hadeeth reported by Abu MoosaAsh'ari (R.A.), The Prophet (S.A.W.) said "Feed the hungry,
visit the sick and free the captives."

Besides mention of feeding the hungry-whidh is a deed of compassion and kindheartedness, this
hadeeth also contains an injunction for visiting the sick and obtaining the freedom of those who
are (unlawfully) held prisoners." In common term visiting the sick' simply denotes enquiring after
one's health but here (in Arabic) it is used in a broadersense and includesalsothecaring and
arranging of treatment for the sick, if necessary, and if one is able to do so.
The rewards and blessing for these deeds is (once again) very great, and
enviableindeedisthelotofthosewhofeelfortfielessfortunatebrethrenandare willing to help them in
any possible manner.

e.. Behaviour of the old and young towards each other

In every society there are some members who are senior in age and others who are junior to them.
The Beloved Prophet (S.A.W.) has, also, explained (in his teachings) what their mutual behaviour
should be. Stated below are a few ahaadith regarding this aspect of social conduct, which may
appear insignificant to some people, but plays an important part in promoting a happy and
peaceful life, both at family and community levels.
In one hadeeth the Prophet (S.A.W.) is reported to have stated that "He is not of us, who is not
affectionate to those who are younger than him and is not respectful to those who are older." In
another hadeeth he said, "Whoever does not show affection to the young, and respect to the old, is
not one of us."

The occassion for the stating of the second hadeeth, as related by Anas (R.A.) was once when an
elderly person came to meet Rasulullah (SA.W.) and the people present in the gathering took
some time to make way (clear a path in their midst) for him to go up to the Prophet (SA.W.) - i.e.
they did not move quickly enough as the old person's age would have required.

Therefore, these ahadeeth show that anyone who wishes to remain attached to the Holy Prophet
(SA.W.) and his faith should treat those who are younger, to him, with affection and mercy, and
those who are older with respect and honour.
It is related by Anas (RA.) that the Prophet of Allah (S.A.W.) said "For the young man who will
honour an old man because of his age, Allah will appoint men who will honour him in his old
age."
This hadeeth explains that, although the reward for showing good manners and respect to one's
elders will be in the Hereafter, the Almighty bestows His favours to such people in this world too.

Some Special Rights and Claims

Besides the general kind treatment, brotherly love etc. to be extended to fellow Muslims, there are
certain specific rights and claims to be fulfilled.
It is related by Abu Hurairah (R.A.) that the Prophet (S.A.W.) said, "There are five claims of a
Muslim upon a Muslim: to return his greetings when he greets; to visit him when he falls ill; to
attend his funeral; to accept his invitation to a meal and to pray for him, when he sneezes, by
saying'yarhamukallah'(May the mercy of Allah be on you)."

The five things mentioned in the hadeeth a reacts which not only give expression to, but also
promote brotherly feelings between Muslims and therefore special attention should be paid to
them. In another report, some other acts are specified too-which shows that the claims described
here are by way of example only and not conclusive.
Anas (R.A.) reports that Rasulullah (S.A.W.) once said "I swear by the Holy Being in whose
power my life is, any one of you cannot be a true believer unless he desires for his fellow-brother
what he desires for himself."

To feel earnestly for a Muslim brother, to the extent of preferring for him what one
prefersforoneself has been classed asa prerequisite forcomplete faith. So, anyone who claims to
be a Muslim, but is lacking in this aspect, he in fact does not possess the reality of Faith (imaan).

Defending TheHonour of Muslim

The honour and dignity of a Muslim is precious in the sight of the Almighty and therefore it is a
grave sin to abstain from defending and protecting it, let alone disgracing him or treating him
disrepectfully. The defence of a Muslim's honour, when it is at stake, is in fact a virtuous and
rewardable deed as explained in the hadeeth related by Jabir (R.A.), that the Prophet (S.A.W.) said
"The Muslifn who forsakes a fellow Muslim brother (and does not come to his assistance) at a
time when his honour is at stake, will be denied the help of Allah when he is greatly in need of it,
whereas the Muslim who stands by a fellow Muslim at a time when his honour is at stake, - Allah
will grant him His assistance when he will need it most."
In another hadeeth, reported by Abdullah Ibn Umar (R.A.) the Holy Prophet (S.A.W.) said "Every
Muslim is the brother of a Muslim, he should neither harm him, nor should he leave him alone
when others treat him unjustly (he should help him). Whoeverwillfulfil the needof a
fellowbrother, Allah wilifulfil his need, and whoever removes the distress of a fellow Muslim,
Allah will remove his distresson the DayofJudgement, andwhoeverwill hide(keepsecret) the faults
(and shame) of a fellow Muslim, Allah will keep his sins sec.'et on the Day of Account."

Both these reports show the value and respect that should be attached to the honour and good
name of a Muslim.
A Muslim is like a Mirror unto a fellow Muslim

Abu Hurairah(R.A.) relatesthatthe Prophet(S.A.W.)said"ABelieverisamirrorto a fellow-believer

and he is his brother, he removes his defect (or deficiency) and guards him from behind. (In cases
where he is unaware etc.)."Just as a mirror reflects every blemish on the face of a person (and
shows it to him), similarly every believing Muslim should act as a mirror to his fellow-brother by
informing him of anyfaultsorweakness that he mayobserve in him. Heshoulddothiswith a sincere
heart and, as explained in the previous section, should most definitely refrain from spreading this
to anyone else (i.e. he should keep it secret). And since the hadeeth classes the fellow-believer as
his brother, it will be his duty to protect him, to the best of his ability, from any evil or danger, that
he may be unware of.

Mutual Hatred, Jealousy, Back-biting etc., is strictly Forbidden

The Holy Prophet (S.A.W.) strongly condemned acts which create mutual hatred like suspicion,
contempt, jealousy, back-biting etc. and warned the Ummah, in all earnestness, against the painful
consequences of such habits.

It is related by Abu Hurairah (R.A.) that The Prophet of Allah SallallahuAlayhiWasallam said "Do
not be suspicious, for suspicion is the height of falsehood, nor bear a grudge or enmity against
each other, nor be jealous of each other, nor indulge in backbiting nor dig into secrets of one
another, nor try to (unreasonably) excel one another, but 0 Bondmen of Allah! Live like brothers
as the Lord has commanded."
The evils mentioned above are highly detrimental to the growth of good and friendly relations.
They cause ill-will and produce bitterness in the hearts. They breed hatred and enmity and leave
no room for the development of goodwill and fellowship which the common religious bond
demands.
DUTIES TOWARDS MANKIND IN GENERAL AND TO ALL OTHER CREATED
BEINGS

In the foregoing sections, those ahaadeeth and instructions were discussed which govern the
mutual behaviour of Muslims. The Holy Prophet's (S.A.W.) teachings and sayings also deal with
the manner of our conduct in respect to all mankind and even the other creatures of Allah
Almighty.
It is related by JareerIbn Abdullah (R.A.) that the Prophet (S.A.W.) said "Those whose hearts are
devoid of mercy for others, will not obain the mercy of Allah."
The word "others" used in the hadeeth, in--!Lldps not only the Muslims but the non-believers too.
Everyone, indeed, has a claim to kindness and compassion, no matter what class or community he
may belong to. True -,ympathy and kindness towards the non-believers and wrong-doers,
however, would demand that first of all, a sorrow and concern is felt in the heart at their plight and
transgression and an effort is made to save them. Besides this, in cases of physical
orwordlywantandsuffering,wearecommandedtobekindand helpful to them.
This hadeeth actually imparts a stern warning to those who do not treat their fellow-men with
kindness and compassion and remain indifferent to their needs and difficulties.
In another hadeeth, narrated by Abdullah IbnAmr (R.A.) the Prophet (S.A.W.) is reported to have
said "The Most-Merciful (i.e. Allah) will have mercy on those who are merciful. Show
compassion to the dwellers of the earth, then the One who dwells in the heavens (Allah) will show
compassion to you!"

A strong emphasis to show kindness and mercy to all the creatures of Allah on earth, with whom
onecomesintocontact, iscontained in the hadeeth.ltfirst tells that there will be a special mercy of
Allah on those who are merciful and then gives assurance that the Almighty will show compassion
to those who are compassionate to His creatures. This emphasis, to show kindness and
compassion to the "dwellers of the earth", not only includes men of all faiths and nationalities, but
also the animals and other creatures.

A similar hadeeth has been reported by Anas (R.A.) and Abdullah I bnMasud (R.A.) -The Holy
Prophet (S.A.W.) said, "All creatures are the'Ayaal' (family) of Allah. The most beloved to Allah,
amongst H is creatures, is the one who is good to His 'Ayaal' (family - i.e. creatures)-,'
Those who are dependent on a person for the necessities of life (like food, clothing etc.) are called
his 'Ayaal'. Therefore, in this regard, all the created beings are the 'Ayaal' of the Creator - Allah.
He is the sole Cherisher and Sustainer. The above hadeeth, thus explains that whoever shows
kindness and sympathy to the creatures of Allah will be deserving of His love and mercy.
Kindness to Animals

The Holy Prophet Muhammed (S.A.W.), like the earlier Prophets, permitted the use of those
animals created for the purpose of riding or carrying loads and permitted the use of flesh of those
animals which have been declared clean for food. This actually, is a blessing of Allah Almighty
and is in accordance with His commands. Butatthesametime, asexplained earlier,
thesecreaturesshould be treated with kindness and mercy.

Abu Hurairah (R.Aj-related the narration of tne Prophet (SA.W.): "Once, a traveller (during the
courseofhisjourney) came upon a well. Feeling thirsty, hewent down into it- drank water and
came out. (There was no rope nor bucket). On coming out he saw a dog that was licking the wet
earth (around the well). The man took pity and went down (into the well- again), filled his boot,
held it bythe teeth, came out andgavewatertothe dog to drink. This(simple) servicetothethirsty dog
pleased Allah to an extent that He blessed the man with salvation (forgave him all his sins)". Abu
Hurairah (R.A.) says that upon hearing this, the companions (sahaabah) enquired "Oh, Prophet of
Allah is there a reward for us even on removing the distress of animals?" "Yes" replied the
Prophet (S.A.W.) "(in fact) on removing the distress of every living being!"

The mercy and benevolence of the Almighty is stirred by the display of such deeds of pity and
sympathy- due to which He grants forgiveness and salvation. It should be noted here that the aim
of the Holy Prophet SallallahuAlayhiWasallam was not merely to narrate the story, but to stress
the importance of kindness and compassion to all the creatures of Allah - even to a dog!

Severity of Cruelity to Creatures

The Holy Prophet SallallahuAlayhiWasallam, on the one hand emphasized that all creatures of
Allah be treated kindly, and on the other hand warned against cruelty to them explaining that to
unnecessarily inflict pain on the creatures is a great sin.
It is reported by SuhaillbnHanzaliyyah (R.A.) that RasulullahSallallahuAlayhiWasallam once
came upon a camel whose belly had shrunk to its back(due to starvation). On seeing it he
remarked, "Oh people! Fear Allah with regards to the dumb animals. (i.e. Do not starve them like
this). Ride them while they are in good condition (i.e. well fed) and when you leave them, leave
them in the condition that they are well!"

The moral of the hadeeth is that anyone who possesses an animal, should feed it properly and then
take only as much work from it as it may bear (nothing beyond its endurance).

Jabir(R.A.)narrates thatonce The Holy Prophet SallallahuAlayhiWasallamsawadonkeythathad

been branded on the face, upon which he exclaimed "The person who has committed this (cruel)
act is removed from the mercy of the Lord (Creator)."

As is still practiced in many places, in those days it was customary to brand animals (like horses,
donkeys, cows, etc.), with red-hot irons, as a mark of recognition. To brand the face of the
animals, which is the most sensitive part of the body, by burnino a mark on it, is definitely a most
cruel act. The Holy Prophet SallallahuAlayhiWasallam felt deeply hurt on seeing that this had
been done to the poor animal, which made him ufter the above sentence. This surely was an
expression of severe resentment against such cruefty!

ln another hadeeth, related by Abdullah ibn Umar(R.A.) the Prophet SallallahuAlayhiWasallam

said "A certain cruel, hard - hearted woman will be cast into Hell, (simply) because of (her cruelty
to) her cat. She held it is captivity until it died (due to starvation). She neither gave it anything to
eat, nor set it free so that it could feed on the worms and insects of the earth."

It is clear from this hadeeth that the crueltyto animals is most displeasing to Allah the Almighty,
and it can lead one to hell!

Factors Influencing Ethical Behavior In Islam

Ethical behavior of a person living under the umbrella of Islam may be defined as the manner in
which a man is going to do justice to the teachings of Islam and how he is going to distinguish
between right and wrong. These factors have been identified as:
 Legal Interpretations
 In modern societies, legal interpretations are supported by modern and often momentary morals
and values; but in the Islamic point of view, these morals and values are directed by shariah and
the assortment of earlier ‘fiqh’ verdict. There were some conflicting approaches that arose from
Islamic principles e.g. once there was discrimination in hiring minorities and women in America,
but now by applying affirmative action laws, they have made these practices legal. While on the
other hand, Islam provides women with unalienable and permanent rights, and never categorizes
against minorities.
Prophet Mohammadonce said, “people cannot be differentiated on the basis of their color, caste
and creed, unless you excel them in piety”.
 Organizational Factors
Any organization has a great influence on its members’ deeds. The key element of organizational
influence is the level of commitment of the organization’s manager to overall ethical conduct. The
pledge can be communicated through policy statements, code of ethics, publications, speeches and
many other mediums. The copious use of a code of ethics in many organizations is gaining a lot of
popularity and varies from industry to industry. Sometimes, the use of such codes is inappropriate,
but with each passing day they are greatly enhancing ethical behavior among participants in
organization more and more. There are many organizations that deal with operating or selling of
some ‘Haram’ (disallowed by Islam) services or products, for this reason the demeanor of whole
organization is immoral. Mounting and implementing code of ethics in such an organization is
undoubtedly flawed in the traditional sense. However, in the universal sense, organizations that
are involved in selling and trading ‘Halal’ (endorsed/ allowed by Islam) services or products can
promote ethical behavior by means of developing ethical code of Islam.
 Individual Factors
Every individual operates with different values and principles. Those factors, which affect one’s
ethical behavior include:
1. Stages of moral behavior.
2. Personal values and morals.
3. Family influences.
4. Peers influences
5. Life experiences.
The Three Primary Ethical Influences
a) Family Influences
The ethical standard of an individual begins from his childhood. If one desires that his child
should grow up as a good Muslim, he should try to shape him up with proper ethical standards. A
child attains all his basic ethical standards through his family.
b) Peers Influences
When a child is admitted to school, he is largely influenced by his peers. A child keeps focusing
on the peers’ behavior and imitates them. So, if peers possess good ethical standards, your child
will automatically follow them.
c) Life Experiences
Whether positive or negative, an individual is greatly influenced by the events and experiences of
his lifetime. This experience helps them in determining ethical beliefs and behaviors.
3. components of islamic morality

Things that harm men in this world and in the next are dueto vices. The essence of man’s spiritual
loss is his having vices.
Man’s avoidance of vices is called taqwâ. Taqwâ is the mostprecious of all worships. Decorating
something requires that thething first should be cleansed from all dirt and stain. Similarly,neither
any reward (thawâb) will be given nor any benefit willoccur for the worships unless the man who
does thoseworships cleanses himself from the sin.
– virtues(Ma’arufat) and vices (Munkarat).
- General mature of virtues and vices.
- fundamental elements in human nature
5. Immorality and its remedy - Causes and types of remedy.

a. The Causes of Theft and Their Islamic Remedy

The only reasonable causes for theft are hunger, the inability to earn, and disruption in the
economy. There are other reasons as well, of a more psychological nature.

What has been mentioned in the previous paragraphs about the Islamic remedy for the absence of
social equilibrium and the precautionary measures it takes in this regard are all relevant for the
issue of theft. If, in spite of all these precautions, a person is found stealing out of hunger or to
fulfill his basic needs, then no punishment is meted out to him. Allâh ’s Messenger (may the peace
and blessings of Allâh be upon him) said:
“Do not carry out the prescribed punishments when there is doubt.”

b. The Causes of Fornication and Adultery and Their Islamic Remedy

The causes for fornication and adultery can all be referred back to the power of the sexual urge
and to defects in the social order that make marriage difficult, place impediments in its way, and
promote the dissolution of moral values. Islâm has taken many precautionary measures to remedy
this problem and prevent fornication and adultery, among which are the following:
1. Islâm permits marriage, encourages it, and makes the process of marriage very simple. Allâh ’s
Messenger (may the peace and blessings of Allâh be upon him) has said:
“O assembly of young men, those of you who find the means to do so should get married.”

He also said:

“If a man whose religion and fidelity are pleasing to you approaches you for marriage (from
your family), then get him married. Otherwise, there will be a lot of turmoil and corruption
on Earth.”

The command to get people married includes giving financial assistance to those whose incomes
are insufficient to cover the requirements of marriage due to high dowries or for other reasons.

2. Islâm develops the individual from childhood with values such as God-consciousness, chastity,
and humility, ingraining in the psyche a moral impetus that effectively prevents the individual
from committing forbidden acts. Allâh says:

“Those who do not find the means to marry should

abstain until Allâh enriches them out of His grace.”

3. Islâm establishes society on the basis of virtue, moral values, decency, modest dress, and
avoiding licentiousness in all public forums including the media. It forbids everything that excites
sexual desire or promotes licentiousness in society. Allâh says:
 “Verily, those who like to promote sexual immorality
among the believers, they will have a painful
punishment.”

4. Islâm encourages young men and women to busy themselves with things that vent off their
sexual powers, like study, sports, and public service.

5. Islâm also promotes frequent fasting for those who are unable to get married. Allâh ’s
Messenger said:

“O assembly of young men, those of you who find the means to do so should get married,
and if one is not able to do so, then he should fast.”

7. Islâm has prescribed divorce to deal with situations where one of the two spouses loathes the
other or cannot have his or her sexual needs fulfilled. This is so that person may find love,
affection, and fulfillment with someone else. Allâh says:

“If they separate, Allâh will enrich each from His

abundance.”

c. The Causes for Taking Intoxicants and the Islamic Remedy

The use of narcotics, including alcohol, is one of the most dangerous societal ills. It affects the
health of the individual, causing disease. It affects the mind, taking away the individual’s mental
powers and making him accustomed to running away from his problems. It affects his finances as
well, due to the expenditure that his generally expensive habit forces upon him.

The harm also extends to the family and society at large. This can be clearly seen in every society
where this evil practice has become the norm. Due to these harmful effects, Islâm has forbidden
the use of these substances and has prescribed a specific punishment upon the user.

The social causes for drinking and drug use can generally be traced back to the loss of social
equilibrium. This tends to lead two distinct groups of people to substance abuse:

A. The first of these are the people taken to luxurious living. The pleasure-seeker, on account of
his free time, boredom, and jaded tastes, turns to intoxicants looking for something that will spice
up his life and give him pleasure and vitality.

B. The second group is the deprived. They use intoxicants to escape from the harsh and
wearisome realities of a daily life filled with pain.

Islâm has remedied these causes in the following way:

1. Islâm calls to restoring social equilibrium whenever it becomes imbalanced, so that wealth,
economic activity, and the means of production do not become hoarded up by a small group of
people, and so that wealth is not passed exclusively among the affluent.

2. Islâm connects the believer’s heart to Allâh , making it constantly in touch with Him, so he does
not live his life overwhelmed by anxieties. Allâh says:
“Whoever fears Allâh ,Allâh will make for him a way out;
and He will provide for him in ways that he could never
imagine; and whoever relies upon Allâh , then He will be
sufficient for him. Verily, Allâh will accomplish his
affair.”

3. Working and struggling to earn a livelihood counts as a form of worship that earns blessings for
the one who engages in it as long as his heart is in touch with Allâh and his intention is sincere.

4. Islâm develops the individual to confront his problems and not run away from them. It also
inculcates within him reliance upon Allâh when undertaking to confront them and faith that
whatever befalls him would never have passed him by and whatever passes him by would never
have befallen him.
Faith causes the believer to be steadfast and patient in solving his problems, not to try to escape
from them by any means. So, whoever holds these values and believes in them will be unlikely to
resort to alcohol and other drugs in order to avoid his problems and escape from reality.

6. Importance of Islamic ethics

It is impossible to distinguish ethics, faith and worshipping from each other with precise
definitions in our religion. Ethics is discussed in many places in the Quran and hadiths. High
ethics is praised and people are told to avoid any kind of unethical manner. The fact that when
Hazrat Aisha was asked about the Prophet’s ethics, she said “The Honorable Messenger’s ethics
consisted of the Quran” (Muslim, Salatu’l-Musafirin, 139) can be an indication of the scope of
ethics. As a matter of fact, Allah extols His Messenger (pbuh) in the Quran saying “And thou
(standest) on an exalted standard of character.” (al-Qalam, 68:4).

Islam attaches much importance to ethics and considers it “the envelope of the religion.” The
Prophet points out to the importance of ethics in Islam saying, “I have been sent in order to
complete the high ethics.” (Muwatta, Husnu’l-Khuluq, 8).

We can summarize the vital importance of Islamic ethics as follows:

1- It saves man from dilemmas and conflicts by guiding the desires and instincts, which were
placed in human nature for certain aims, to the way of Allah.

2- It gives people interest and freshness in order to advance in the sight of Allah, and thus, they
begin enjoying struggle in life.

3- It gives people a feeling of responsibility towards Allah and thus enables them to follow the
right path and avoid perversity.

4- It makes people avoid the wrong path, murder and unlawfulness.

5- It enables people to be righteous and to avoid hypocrisy.

6- It gives people endurance against difficulties by directing them to seek refuge with Allah, the
Omnipotent.
7- It protects people from “psychological disorders.”

8- It saves people from eternal Hell.

9- It teaches people the meaning and reason of existence.

10- It saves people from the thought of eternal absence. (ibid, 36)

7. Ethics of Prophet Muhammad (p.b.u.h)

The Prophet(SAW) asked for high ethics from Allah in a prayer: "O Allah, grant me high ethics,
nobody but you can grant high ethics. O Allah, keep me away from bad qualities.(Muslim,
Misafirun, 201. )

The Prophet (SAW) encouraged his ummah a lot to have high ethics and good manners:

The Prophet (SAW) reminded people that high ethics was one of the ways of making belief
perfect by saying, "The most perfect believer in terms of belief is the one who has the highest
ethics and who treats his family in the nicest way".(Abu Dawood, Sunnah, 14)

The hadith "There is nothing heavier than high ethics in the mizan (balance) of a believer in
the Day of Judgment" indicates the weight and hence the worth of high ethics in the day when
all of the deeds, whether big or small, will be weighed.(Tirmizi, Birr, 16, 62.)

Serving as an example is the best way of tabligh. Believers are warned regarding the issue by the
following verse: "O you who believe! Why say you that which you do not? (Saff, 61/2).

The Prophet (SAW) is a good example in everything, primarily in calling people to Islam,
worshipping, prayers, family life and relations with people.

Allah Himself witnessed that the ethics of The Prophet (SAW) is high for the first time.

In the Glorious Quran, Allah says for Prophet Muhammad (PBUH): "And you (stand) on an
exalted standard of character" (al-Qalam, 68/4) and praises his ethics. He who created man
definitely knows best which characters of man are nice and good. The creator of the universe,
Allah, informed all human beings that the ethics of Hazrat Muhammad is high.

In another verse, Allah reminds that The Prophet (SAW) is an exemplary person that needs to be
followed:

"You have indeed in the Messenger of Allah a beautiful pattern (of conduct) for anyone
whose hope is in Allah and the Final Day, and who engages much in the praise of Allah." (al-
Ahzab, 33/21)

In a hadith, The Prophet (SAW) states the following regarding ethics:

I was sent only to complete the high ethics. With that hadith, The Prophet(SAW) expressed that he
was a teacher of high ethics and a complementary person to complete the high ethics taught by the
previous prophets and a reminder of good manners and qualities that were forgotten.(Muwatta,
Husnu'l-hulk, 8.) The following are examples of the Prophet’s ethics:

a. The Prophet (SAW) gave importance to consultation

The Prophet (PBUH) assumed consultation, that is, appreciating the opinions of people around
him as a principle. He also advised his ummah to consult.
The Prophet (PBUH) consulted sahaba about the issues that he did not receive any revelation; he
generally acted in accordance with that consultation. In the Glorious Quran is proof that
consultation is a necessity of Islamic belief.

The Prophet (PBUH) acted in accordance with the opinion of the majority as a result of the
consultation. He did not change it even if he had a different opinion. When Ali(R.A) told our
Prophet that he wanted to marry his daughter Fatima, he asked his daughter and other members of
his family and decided accordingly.

During the Battle of Badr, the Muhammad (PBUH) showed a place regarding the selection of the
battlefield. Then, one of the sahabas asked him: Is this a place that Allah ordered you? Or is it
your own opinion and military tactics?

The Muhammad said it was his personal opinion. Then the sahaba said that place was not suitable
and added that they should proceed to the water source nearest the enemy and camp there. He
proposed that they should start fighting after taking hold of the water sources. Hazrat Muhammad
(PBUH) said it was a nice plan and started to carry out the plan.

b. Instructions given during battles

The Prophet (SAW) said the following to the commanders of the troops sent against Byzantium:
"While taking the revenge of the crimes committed against us, do not touch those sitting in their
homes and those who do not act hostilely. Show respect to the weakness of women. Do not touch
the babies in the bosoms of mothers and the ill people. Do not destroy the means of living of
people. Do not touch the trees of fruit and dates."

c. Prophet Muhammad (pbuh) was modest

The Prophet (PBUH) visited ill people, accompanied funerals when the met them and accepted the
invitations for meals of the slaves. He milked his own goats and did his own work. He did not
leave his hands before the hand of the person shaking hands with him, and he did not turn his face
and leave before the person who left him turned his face. He was very generous. He was very
brave. He always told the truth. He was the most loyal protector for the people he protected. When
he spoke, he uttered the sweetest and nicest words.

People who saw him were filled with respect towards him. Those who had contacted him
definitely liked him. People who described them said: We did not see anyone like him before him
and after him. He spoke with definite and clear words; people did not forget what he had said.
Chastity, kindness, patience, self-sacrifice and appreciation dominated his actions.

He consoled those who survived a disaster and those who were grievous and sorrowful. Even at
the time of scarcity, he invited other people to his meals. He was interested in the personal welfare
of the people around him. He stood on the way and listened to the complaints of even the poorest
person. He went to the homes of the poor people to conciliate the heartbroken ones, to express
condolence to the mournful ones. Sometimes a very poor slave came, took the Prophet to his
master, and told him about the bad treatment he suffered and wanted to be apologized to him for
the insult or to be freed.

The Prophet never ate before saying bismillah (in the name of Allah) and never left the dining
table without praising Allah. He used his time very carefully and never wasted time. During the
day, when he was not busy with worshipping, he accepted visitors and took care of the
administration affairs. During the night, he slept very little and spent his time worshipping. He
liked the poor and showed mercy to them.

He entertained the homeless in a part of the mosque that was near his house. He always invited
someone to dinner to his modest dinner table. The method he used for his terrible enemies was to
forgive them and show tolerance to them.

Allahs Messenger (PBUH) led a plain life. His clothes and possessions were plain. Abu Hurayra
narrated that the Prophet was starved many times. What the Prophet usually ate was a few dates.
Sometimes there was no light in his house for months. Islamic historians say, Allah gave him the
keys to all of the treasures in the world but he did not want them.

d. Prophet Muhammad (pbuh) encouraged people to work

That great Prophet (PBUH) always appreciated the ideas directed towards progress and
encouraged them. Allahs Messenger (PBUH) stated that working was necessary and added that
man could not have anything except the outcome of his work using the language of the Quran:
That man can have nothing but what he strives for; That (the fruit of) his striving will soon
come in sight. (an-Najm, 53/39-40). The Prophet also stated the following: "It is for us to work
and for Allah to give success."

8.5- Prophet Muhammad (pbuh) had a boundless compassion (kindness)

The love of our Prophet was universal. When Prophet Muhammad (PBUH) said, He who goes to
bed full and knows that his neighbor is hungry is not one of us., he meant all people, whether
Muslim or not. When he said; None of you believes truly till one likes for his brother that which he
loves for himself about Muslims he meant that a Muslim is someone who takes care of others.

e. best of men are those who are most beneficial for men
The concept of social life of our Prophet is not destructive but corrective and protective. It is he
who expresses the sacredness of family life the best. According to him, the loftiest service is
service to humanity. He stated the following: Best of men are those who are most beneficial for
men.

He called believers to work in order to gain virtue and reward. According to him, children are the
trusts of Allah to us to be nurtured with love and affection. Parents will be loved by their children
and they will be shown affection. Relatives, neighbors and the poor are included in that context.

f. Prophet Muhammad was a person who facilitated things and who gave good tidings
When the Prophet (PBUH) sent a sahaba somewhere to do something, he always said: "Facilitate
things to people, do not make it hard for them; give them good tidings and do not make them run
away ".(Bukhari, Ilm,11)
The Prophet (PBUH) assumed a forgiving attitude towards the crimes committed against him. The
following hadith reported by Hazrat Aisha is important because it expresses the attitude of Hazrat
Prophet regarding the issue.

When Hazrat Prophet was left free to choose between two things, he always preferred to choose
the easier one if there was no sin or drawback in choosing it. If there was a sin, he avoided it
more than anybody else did. The Messenger of Allah never tried to take revenge for himself;
however, when something that Allah prohibited was committed, he did what was necessary."
It is the ethics of the Prophet. He forgave the crimes committed against him. However, he settled
the ones regarding the divine law.
Abu Masud Ansari said: Somebody came to the Messenger of Allah and said, 'So-and-so lengthens
the prayer when he leads the prayers so that I refrain from going to the mosque for the morning
prayer' I had never seen Allahs Messenger (PBUH) so angry before. He said, 'O people! When
any of you leads the prayer, keep it short. There may be the old, the weak and those who have
important things to do among the congregation' "(Muslim, Hadith no:71.)