DPD6033 ETHICS IN ISLAM

1.0 FUNDAMENTAL OF ETHICS (03:01)

1.1.1 Define ethics and the distinction between

ethics and moral.

• 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.

•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

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”.

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.

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.

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

1.1.2 Describe the

components of ethical behaviour.

FOUR COMPONENT MODEL OF MORALITY (ETHICAL BEHAVIOUR)

James Rest, a student of Lawrence Kohlberg’s, to develop a four component model of moral behaviour.

• 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).

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.

• 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.

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

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.

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

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.

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.

1.1.3 Explain the difference of management between

conventional and Islamic point of view.

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 GODEXPLICIT 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

CONVENTIONAL ISLAMICDECISIONS – 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 QURANDO NOT CHANGE OVERTIME

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 .

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.

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