DPD6033 Ethics In Islam Chapter One

1. DPD6033 ETHICS IN ISLAM
1.0 FUNDAMENTAL OF
ETHICS (03:01)

2. 1.1.1
Define ethics and the
distinction between
ethics and moral.

3. • Ethics and morals relate to “right” and
“wrong” conduct.
• While they are sometimes used
interchangeably, they are different:
• Ethics refer to rules provided by an
external source, e.g., codes of conduct in
workplaces or principles in religions.
• Morals refer to an individual’s own
principles regarding right and wrong.

4. •Morals are beliefs based on practices or
teachings regarding how people conduct
themselves in personal relationships and in society.
•Ethics point to standards or codes of behavior
expected by the group to which the individual
belongs.
Eg: This could be national ethics, social ethics,
company ethics, professional ethics, or even family
ethics

5. ETHICS
• Greek word ethos means "character“.
• a branch of philosophy that involves systematizing,
defending, and recommending concepts of right
and wrong conduct
• a set of concepts and principles that guide us in
determining what behavior helps or harms sentient
creatures”.

6. CONSIDER A CASE :
A criminal defense lawyer.
• Though the lawyer’s personal moral code
likely finds murder immoral and reprehensible,
ethics demand the accused client be
defended as vigorously as possible, even when
the lawyer knows the party is guilty and that a
freed defendant would potentially lead to more
crime.

7. ETHICS MORALS
The rules of conduct
recognized in respect to a
particular class of human
actions or a particular group
or culture.
WHAT ARE
THEY?
Principles or habits with
respect to right or wrong
conduct. While morals also
prescribe dos and don'ts,
morality is ultimately a
personal compass of right
and wrong.
Social system - External WHERE DO THEY
COME FROM?
Individual - Internal
Because society says it is the
right thing to do.
WHY WE DO IT? Because we believe in
something being right or
wrong.
Ethics are dependent on
others for definition. They
tend to be consistent within
a certain context, but can
vary between contexts.
FLEXIBILITY Usually consistent, although
can change if an individual’s
beliefs change.

8. ETHICS MORALS
A person strictly
following Ethical
Principles may not have
any Morals at all.
Likewise, one could
violate Ethical Principles
within a given system of
rules in order to maintain
Moral integrity.
A Moral Person although
perhaps bound by a
higher covenant, may
choose to follow a code
of ethics as it would
apply to a system. "Make
it fit"
Greek word "ethos"
meaning"character"
ORIGIN Latin word "mos"
meaning "custom"
Ethics are governed by
professional and legal
guidelines within a
particular time and place
ACCEPTABILITY Morality transcends
cultural norms

9. 1.1.2
Describe the
components of
ethical behaviour.

10. FOUR COMPONENT MODEL OF
MORALITY (ETHICAL BEHAVIOUR)
James Rest, a student of Lawrence Kohlberg’s, to develop a four component model
of moral behaviour.

11. • Developed by James Rest (1983) and further developed and
applied by Rest and Darcia Narvaez (1995) and by Muriel Bebeau
(2006), among others.
• Addresses the ways that moral behavior occurs, and allows for
conceptualization of successful moral functioning and the
capacities it requires.
• Moral sensitivity focuses on the ability to identify and discern
problematic situations with ethical dimensions.
• Moral judgment requires the person move beyond recognizing
that ethical dimensions are present in a given situation to explore
which line of action is morally justified.
• Moral motivation and commitment involves prioritization of
values – moral values are prioritized over other personal values.
• Moral character and competence acknowledges that sensitivity,
judgment and prioritization of moral values must lead to moral
character and competence, or moral behavior will fail. Moral
character and competence is “having the strength of your
convictions, having courage, persisting, overcoming distractions
and obstacles, having implementing skills, and having ego
strength” (Nucci and Narvaez, 2008).

12. 1) MORAL SENSITIVITY
• Moral sensitivity is the ability to empathize with the distress
of others, to be aware of how one’s actions affect other
people.
Eg: When we as nurses become aware that a patient is in
distress, our empathic response may cause us to become aware
of an ethical obligation to alleviate the patient’s distress
• Influenced by emotions, scientific facts, values, interpersonal
relationships, culture, religion, the essence of who we are,
and myriad situational factors.

13. • If one’s moral sensitivity is not well developed, one may not
accurately identify an occasion for moral action or may
inappropriately tolerate morally objectionable acts.
• One may overlook the impact of certain behaviors on patients,
families, or caregivers, and this lack of moral sensitivity can lead to
tolerating inappropriate behaviors or decisions.
• Eg: a ICU nurse might tolerate a clinical situation in which dying
patients are not provided adequate pain relief.
Without sufficient moral sensitivity, one may not recognize that
there is a moral problem.

14. 2) MORAL JUDGEMENT
• Judging which action is most ethical justifiable in a
situation
• A process by which one thinks about the moral dilemma
in ways that :
1. Identify (as comprehensively as possible) the morally
relevant aspects of the situation
2. Weigh the significance of the morally relevant aspects,
views of what constitutes benefit and harm;
3. Identify (as comprehensively as possible) all the possible
actions that could be pursued and their most likely
consequences; and
4. Consider all of the above elements and come to a
decision about which action is reasoned to be the most
ethically justified

15. In moral judgment or reasoning, there are three main levels of the model of
cognitive moral development (Kohlberg’s model). There are; Pre-Conventional
Level, Conventional Level, and Post-Conventional Level.
• Pre-Conventional Level; Individuals think about ethical questions in terms of
their own welfare as ethics is based on self-interest. (Stage 1) individuals define
right and wrong simply in relation to external punishments. (Stage 2) they define
right and wrong on the basis of rewards. In other words, what individuals
consider ethically acceptable at this stage is determined by the punishments and
rewards attached to possible behavior.
• Conventional Level; The expectations of others primarily determine what is
considered to be right. Behavior that is consistent with the expectations of
others whom the individual deems important is considered to be ethical. In this
“ethics of conformity”, acceptance and approval by others and loyalty to the
social environment are essential. (Stage 3) people strive to be good in the sense
of being a “good boy” or “nice girl”, however it depends on what behaviour
others praise. (Stage 4) people determine good and bad in term of law and
order.
• Post-Conventional Level; (Stage 5) people reason that laws and rules should be
followed because they promote the welfare of society. (Stage 6) people develop
the capacity to think about ethics independently. They look beyond the social
contract; they autonomously develop complex notions of fairness, justice,
compassion, equality, and ethical principles.

16. KOHLBERG’S MODEL
• (Stage 1) individuals define right and
wrong simply in relation to external
punishments.
• (Stage 2) they define right and
wrong on the basis of rewards.
• (Stage 3) people strive to be good in
the sense of being a “good boy” or
“nice girl”, however it depends on
what behaviour others praise.
• (Stage 4) people determine good
and bad in term of law and order.
• (Stage 5) people reason that laws
and rules should be followed
because they promote the welfare of
society.
• (Stage 6) people develop the
capacity to think about ethics
independently.
Pre-Conventional Level
Conventional Level
Post-Conventional Level

17. 3) MORAL MOTIVATION
the desire to be moral
• The desire to put moral values ahead of other values.
• A person could put his or her selfish interests ahead of moral values
when he or she acts.
• Eg: care for an unconscious critically ill patient with multiple-organ
system failure, the healthcare team determine that the most
ethically justified course of action is to accede to the patient’s
surrogate’s preferences for continuing life-sustaining mechanical
ventilation.
Doing the right thing in this case required that one put aside one’s
self-interest in service of the higher moral value of allowing the
family to feel that everything possible was done to preserve the
patient’s life.

18. 4) MORAL CHARACTER
• Executing the plan of action
• overcome opposition, resist distractions, cope with fatigue, and
develop
tactics and strategies for
reaching their goals.
• This helps explain why there is only a moderate correlation
between moral judgment and moral behavior. Many times deciding
does not lead to doing.

20. 1.1.3
Explain the difference of
management between
conventional and Islamic
point of view.

21. MANAGEMENT (CONVENTIONAL VS
ISLAMIC)
CONVENTIONAL ISLAMIC
MAIN AIM = PROFIT
MAIN AIM = TO SERVE TO ALLAH
PROFIT BUT AVOIDING:
-NON HALAL
-RIBA
-MAISIR (JUDI)
-GHARAR (KESAMARAN)
MAX SHAREHOLDER’S WEALTH (CAPITAL
PROVIDER)
MAIN STAKEHOLDERS = GOD
OBLIGATIONS  TO HUMAN 
MATERIAL
OBLIGATIONS  UNITY TO SERVE TO
GOD
IMPLICIT CONTRACT WITH GOD
EXPLICIT CONTRACT WITH HUMAN
ACTIONS OF THE MANAGEMENT ARE
ALIGNED WITH THE INTEREST OF
STAKEHOLDERS
PROTECT NOT ONLY THOSE WITH MUTUAL
CONTRACT
- SOCIETY IS ENTITLED TO GET THE
CONTRIBUTION FROM FIRM

22. CONVENTIONAL ISLAMIC
DECISIONS – SOLELY BY BOARD OF
DIRECTORS + SENIOR MANAGEMENT +
SHAREHOLDERS
(+) SYARIAH SUPERVISORY BOARD
/SYARIAH COMPLIANCE UNIT
- DECEIT - JEALOUSY
- DISHONEST - BACKBITTING
- ENVY - SELF BENEFITING
-TRUTHFULNESS - RESPECT FOR
LAW
- FIRMNESS - KINDNESS
-FAIRNESS - TOLERANCE
MODEL BASED ON HUMAN PERSPECTIVE
TEND TO CHANGE
SYARIAH & HOLY QURAN
DO NOT CHANGE OVERTIME

23. Islamic Conventional
Definition
According to Ahmad Abu sin,
Management is deeply study about the
talent and ability and skill of individual to
manager. Consist of planning, organizing,
leading and controlling.
It is the act of getting people together
to accomplish the desired goals.
Comprises of planning, organizing,
staffing, leading or directing and
controlling an organization
Culture
No demarcation between the secular and
the religious; human life is an organic
whole; all human activity can be Ibadah.
Clear demarcation between the
secular and the religious; human
activities are separated where the
religious or spiritual aspect is private
while work is in domain public.
Objective
Organizational activities are both
economic and non-economic and are
subservient to large purpose of human
existence
( Maqasid Shariah)
Organizational objectives are both
economic and non economic in nature
and subservient to organizational
interest
Sources of management
The revealed knowledge and the
traditions of the prophet (SAW) constitute
the ultimate source of business ethic and
personal value.
Derived from multiple source such as
upbringing, society , and experiences.
Ethics could be relative as in utilitarian
theory.
Organizational
Organizational control has to operate in a
way designed to align human objective
with the organizational objective.
Organizational control has to operate
in a way designed to make human
being subservient to the will of Allah .

25. THE IMPORTANT OF ISLAMIC
MANAGEMENT
•Performing our role as vicegerent (khalifah) of Allah in the world
•Being a leader not privileged but a trust, as a leader everyone of use is
accountable in the hereafter to our responsibility and obligations, eg.
Manager as leader of the company, leader of the family, and
individual as leader society
•Implementing Islam as a way of life (ad-deen)
•Islam is complete and comprehensive way of life- based on the
revealed sources of law (shariah) the only acceptable deen. Had
specific objective (maqasid al- shariah) to be achieved
•Achieving Falah (human well being) in the world and hereafter.
•Misdeed and wrong doing in the present management system
deviation from Islam
•eg; corruption.

26. THANKS