1(a): Definition of ‘akhlaq’

The term akhlaq is commonly translated from English as Islamic behavior,

disposition, good conduct, nature, temper, ethic, moral or character of a person. Akhlaq is
plural word for khulq which means disposition. Disposition is that faculty (malakah) of the
soul (nafs) which is the source of all those activities the man performs spontaneously
without thinking about them.
Based on the famous ethicist Ibn Miskawayh. He defines character (khuluq, pl.
akhlaq) in his profound book, Tahdheeb Al Akhlaq, as “a state of the soul which moves it
toward action without any need for reflection or deliberation. This state can be divided into
two: The first is that which is natural, and is a part of one’s true disposition, such as a
human who laughs excessively at any small thing that amuses him, or feels sadness and
sorrow and any small matter that afflicts him. The second is that which is borne of training
and habituation, and though it may originally be a product of reflection and deliberation
eventually becomes a character trait .”
In the book which written by Imam Abu Hamid al-Ghazali (Ihya Ulum Uddeen),
in defining Ethics is quoted to have said, “Character is a term for a firmly entrenched form
in the soul from which actions emanate with ease and facility, without need for reflection
or deliberation. Inasmuch as this form in the soul produces beautiful and praiseworthy
actions by the measures of reason and the shari’a, it is called a good character. and
inasmuch as it produces repugnant actions, it is called a bad character.
1(b) Two main source of Islamic ethics

The two primary sources of Islamic ethics are the Qur’an and Sunnah of the Prophet
Muhammad (S.A.W). Al-Qur’an is the most significant source given by God for the human
being to refer to pertaining to human conduct besides the Sunnah of the Prophet
Muhammad (S.A.W) as the role model to be imitated. Both Qur’an and the Sunnah of the
Prophet Muhammad (S.A.W) are called the scriptural morality. There are some elements
in the Qur’an which can be considered as fundamental problems of ethics, such as,

i) the nature of right and wrong,

ii) divine justice and power,
iii) freedom and responsibility

With regards to the first problem, the Qur’an uses a whole cluster of terms to denote
the concept of moral or religious goodness, such as, al-khayr (goodness), al-birr
(righteousness), al-qisr and al-iqsat (equity), al-adl (justice), al-haqq (truth and right), al-
ma’ruf (known and approved), and al-taqwa (piety). Pious actions are normally referred to
as salihat, whereas impious or sinful actions are termed sayyi’at. The term like m’aruf,
khayr, and al-birr which occur in many verses express the moral and religious spirit of the
Qur’an.
The second fundamental ethical issue in the Qur’an is regarding the divine justice.
There are several verses in the Qur’an that are related to the divine justice, such as, verses
that enjoin justice8, disapprove of the unjust, and love the equitable and pious in which to
show that God is not an unjust dealer with His servants.
Meanwhile, the third ethical problem in the Qur’an is regarding the human
responsibility. The term used is yus’alu in which it is used in passive voice in a morally
neutral sense that would be referred as the meaning of ‘liable to question’ such as
responsible or answerable for doing or believing that which is clearly reprehensible. In
some of the verses, the unbelievers or polytheists are stated to be answerable to God for
their misdeeds or disbelief on the Day of Judgment while in others this answerability is
expressed much broader terms that illustrate the general
imperative of moral responsibility
 the second source of Islamic ethic is the sunnah. Sunnah is the example of Prophet
Muhammad set in his life. It is a collection of sayings, deed and approval, and stories of
the prophet Muhammad, conveyed in narratives which are evaluated for their
trustworthiness. For example, Prophet Muhammad was praised by Allah for his
exemplified ethical conduct and deserves to be emulated by the believers.

Answer 1(c)

1. Divine Pleasure as The Objective of Man’s Life.

 By setting the Divine Pleasure as an objective in human life has taught people the
highest moral standards.
 By making Devine Revelation the primary source of knowledge, it gives
permanence and stability to the moral standards which will allow a reasonable scope
to make genuine adjustment, adaptions and innovations though not for perversions,
wild variations, atomistic relativism or moral fluidity.
 As a Muslim, loving and fearing Allah SWT encourages humans to obey the moral
law without any pressure.
 Humans who believe in Day of Judgement give them strength to practice morally
with the earnestness and sincerity of their hearts to show their obedience to Allah
SWT and keep away from His prohibitions.

2. Moral is Applied in Every Aspect of Life

 Moral balancing human life, where morale will not give importance to some people
and not ignore others for no reason.
 The existing and recognizable morals will analyse the situation to create appropriate
morals and balance with the situation and work well in the whole of human life.
 The scope of moral application is widen so that it encompasses every aspect of
individual and community life such as legislation, association, education and social.
 In conclusion, these Islamic moral principles cover all aspects of life without
excluding any life and all the affairs done must have morals that can eliminate
selfishness.
3. It stipulates for man a system of life which is based on all good and is free from all evil. It
commands people not only to practice virtue but also to establish virtue and eradicate vice
and to bid good and to forbid wrong. It requires that the verdict of conscience should
prevail and virtue should not be subdued to play second fiddle to evil. Those who respond
to it gathered together into community (ummah) and given the name “Muslim”, and the
object underlying the formation is to make an organized effort to establish and enforce
goodness and suppress and eradicate evil.