Islamic ethics (akhlāq), defined as "good character," historically took shape gradually from the 7th century and was finally established by the 11th century.^[1] It was eventually shaped as a successful amalgamation of the Qur'anic teachings, the teachings of the Sunnah of Muhammad, the precedents of Islamic jurists (see Sharia and Fiqh), the pre-Islamic Arabian tradition, and non-Arabic elements (including Persian and Greek ideas) embedded in or integrated with a generally Islamic structure.^[1] Although Muhammad's preaching produced a "radical change in moral values based on the sanctions of the new religion and the present religion, and fear of God and of the Last Judgment", the tribal practice of Arabs did not completely die out. Later Muslim scholars expanded the religious ethic of the Qur'an and Hadith in immense detail.^[1]

Foundational motifs

The foundational source in the gradual codification of Islamic ethics was the Muslim understanding and interpretations of the Qur'an and practices of Muhammad. Its meaning has always been in context of active submission to God (Arabic: Allah), performed by the community in unison. The motive force in Islamic ethics is the notion that every human being is called to "command the good and forbid the evil" in all spheres of life. Muslims understand the role of Muhammad as attempting to facilitate this submission. Another key factor in the field of Islamic ethics is the belief that mankind has been granted the faculty to discern God's will and to abide by it. This faculty most crucially involves reflecting over the meaning of existence, which, as John Kelsay in the Encyclopedia of Ethics phrases, "ultimately points to the reality of God." Therefore, regardless of their environment, humans are believed to have a moral responsibility to submit to God's will and to follow Islam (as demonstrated in the Qur'an, ^{Qur'an 7:172}).^[2]

This natural inclination is, according to the Qur'an, subverted by mankind's focus on material success: such focus first presents itself as a need for basic survival or security, but then tends to manifest into a desire to become distinguished amongst one's peers. Ultimately, the focus on materialism, according to the Islamic texts, hampers with the innate reflection as described above, resulting in a state of jahiliyya or "heedlessness."^[2]

Muslims believe that Muhammad, like other prophets in Islam, was sent by God to remind human beings of their moral responsibility, and challenge those ideas in society which opposed submission to God. According to Kelsay, this challenge was directed against five main characteristics of pre-Islamic Arabia:^[2]

1. The division of Arabs into varying tribes (based upon blood and kinship). This categorization was confronted by the ideal of a unified community based upon Islamic piety, an "umma;"
2. The acceptance of the worship of a multitude of deities besides Allah - a view challenged by strict Islamic monotheism, which dictates that Allah has no partner in worship nor any equal;
3. The trait of muruwwa (manliness), which Islam discouraged, instead emphasizing on the traits of humility and piety;
4. The focus on achieving fame or establishing a legacy, which was replaced by the concept that mankind would be called to account before God on the day of resurrection;
5. The reverence of and compliance with ancestral traditions, a practice challenged by Islam — which instead assigned primacy to submitting to God and following revelation.

These changes lay in the reorientation of society as regards to identityand life of the muslim belief, world view, and the hierarchy of values. From the viewpoint of subsequent generations, this caused a great transformation in the society and moral order of life in the Arabian Peninsula. For Muhammad, although pre-Islamic Arabia exemplified "heedlessness," it was not entirely without merit. Muhammad approved and exhorted certain aspects of the Arab pre-Islamic tradition, such as the care for one’s near kin, for widows, orphans, and others in need and for the establishment of justice. However, these values would be re-ordered in importance and placed in the context of strict monotheism.^[2]

Moral commandments

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The Qur'an defines and sets the standards of social and moral values for Muslims.^{citation needed} S. A. Nigosian, Professor of religious studies at the University of Toronto, states that a lengthy passage in the Qur'an ^{Qur'an 17:22} "represents the fullest statement of the code of behavior every Muslim must follow". Nigosian and Ghamidi hold that these resemble the Ten Commandments in the Bible.^[3][4]

Early reforms under Islam

Main article: Early reforms under Islam

Many reforms in human rights took place under Islam between 610 and 661, including the period of Muhammad's mission and the rule of the four immediate successors who established the Rashidun Caliphate. Historians generally agree that Muhammad preached against what he saw as the social evils of his day,^[5] and that Islamic social reforms in areas such as social security, family structure, slavery, and the rights of women and ethnic minorities improved on what was present in existing Arab society at the time.^{[6][7][8][9][10][11]} For example, according to Bernard Lewis, Islam "from the first denounced aristocratic privilege, rejected hierarchy, and adopted a formula of the career open to the talents."^[6] John Esposito sees Muhammad as a reformer who condemned practices of the pagan Arabs such as female infanticide, exploitation of the poor, usury, murder, false contracts, and theft.^[12] Bernard Lewis believes that the egalitarian nature of Islam "represented a very considerable advance on the practice of both the Greco-Roman and the ancient Persian world."^[6]

The Constitution of Medina, also known as the Charter of Medina, was drafted by Muhammad in 622. It constituted a formal agreement between Muhammad and all of the significant tribes and families of Yathrib (later known as Medina), including Muslims, Jews, and pagans.^[13][14] The document was drawn up with the explicit concern of bringing to an end the bitter inter tribal fighting between the clans of the Aws (Aus) and Khazraj within Medina. To this effect it instituted a number of rights and responsibilities for the Muslim, Jewish and pagan communities of Medina bringing them within the fold of one community-the Ummah.^[15] The Constitution established the security of the community, freedom of religion, the role of Medina as a haram or sacred place (barring all violence and weapons), the security of women, stable tribal relations within Medina, a tax system for supporting the community in time of conflict, parameters for exogenous political alliances, a system for granting protection of individuals, a judicial system for resolving disputes, and also regulated the paying of blood-wite (the payment between families or tribes for the slaying of an individual in lieu of lex talionis).

Muhammad made it the responsibility of the Islamic government to provide food and clothing, on a reasonable basis, to captives, regardless of their religion. If the prisoners were in the custody of a person, then the responsibility was on the individual.^[16] Lewis states that Islam brought two major changes to ancient slavery which were to have far-reaching consequences. "One of these was the presumption of freedom; the other, the ban on the enslavement of free persons except in strictly defined circumstances," Lewis continues. The position of the Arabian slave was "enormously improved": the Arabian slave "was now no longer merely a chattel but was also a human being with a certain religious and hence a social status and with certain quasi-legal rights."^[17]

Esposito states that reforms in women's rights affected marriage, divorce, and inheritance.^[12] Women were not accorded with such legal status in other cultures, including the West, until centuries later.^[18] The Oxford Dictionary of Islam states that the general improvement of the status of Arab women included prohibition of female infanticide and recognizing women's full personhood.^[19] "The dowry, previously regarded as a bride-price paid to the father, became a nuptial gift retained by the wife as part of her personal property."^[20][12] Under Islamic law, marriage was no longer viewed as a "status" but rather as a "contract", in which the woman's consent was imperative.^[20][12][19] "Women were given inheritance rights in a patriarchal society that had previously restricted inheritance to male relatives."^[12] Annemarie Schimmel states that "compared to the pre-Islamic position of women, Islamic legislation meant an enormous progress; the woman has the right, at least according to the letter of the law, to administer the wealth she has brought into the family or has earned by her own work."^[21] William Montgomery Watt states that Muhammad, in the historical context of his time, can be seen as a figure who testified on behalf of women’s rights and improved things considerably. Watt explains: "At the time Islam began, the conditions of women were terrible - they had no right to own property, were supposed to be the property of the man, and if the man died everything went to his sons." Muhammad, however, by "instituting rights of property ownership, inheritance, education and divorce, gave women certain basic safeguards."^[22] Haddad and Esposito state that "Muhammad granted women rights and privileges in the sphere of family life, marriage, education, and economic endeavors, rights that help improve women's status in society."^[23]

Sociologist Robert Bellah (Beyond belief) argues that Islam in its seventh-century origins was, for its time and place, "remarkably modern...in the high degree of commitment, involvement, and participation expected from the rank-and-file members of the community." This because, he argues, that Islam emphasized on the equality of all Muslims, where leadership positions were open to all. Dale Eickelman writes that Bellah suggests "the early Islamic community placed a particular value on individuals, as opposed to collective or group responsibility."^[24]

Pillars of Islam & Development of Excellent Moral & Character

The importance of Moral and Ethics in Islamic Shariah can be understood by the fact that there is so much text in Quran and Sunnah that if we were to collect all of it, it will create many voluminous books. Islam is a religion that came to guide the high standard of morality to human race. Mohammad repeatedly said that the best Muslim is the one who has the best Moral character^[25].

Usama bin Sharik reported: “We were sitting in the company of the Prophet (pbuh) so quietly as if the birds were sitting on our heads. None of us had the courage to speak. In the meantime some people came and asked The Prophet (pbuh): “Who among His slaves is dearest to Allah?” He replied: “One who has the best moral character” [Tabarani]

Muhammad was asked: “Which Muslim has the perfect faith?” He answered: “One who has the best moral character.” [Tabarani]

Muhammad said: “On judgment day there will be no deed weightier in the scale of the believer than his noble character. Allah (swt) does not like an obscene and rude talker, and the person who has a good character achieves the status of a person who prays and fasts” [Imam Ahmed]

Islam is the religion that heavily focuses on character building and doesn’t grant the place in paradise by merely admitting into Islam. In fact, it teaches that sins can be washed not just by accepting commands of Allah but by physically doing these commands in Actions, and that bad deed can be washed away by doing good deeds. The person who acts on Allah’s commands and perform good deed invariably attain good character.

There is strong relationship between Strong Iman (faith) and good character. A person cannot attain full or perfect faith without attaining good character. In fact, a person with bad character is likely to find a place in hell then in paradise.

Anas reported Muhammad as saying: “A person can reach a high status in the hereafter by his good conduct though he may be weak in matters of worship, and he can also go down to the lowest part of Hell by his wicked character” [Abu Dawood]

The person with good character elevates himself to the status of those who are pious in their prayers and worships.

Aisha (ra) reported Muhammad saying: “A believer with his noble manners achieves the rank of one who prays late night and fast during the day” [Abu Dawood]

Similarly, Ibn Omar related that he heard Muhammad saying: “A Muslim who worships in moderation reaches by means of his good manners and noble nature the rank of a person who fasts and recites the holy Quran in the night prayers.” [Imam Ahmed]

Islam has five main pillars, namely i) Tawheed ii) Prayers iii) Charity iv) Fasting v) Pilgrimage to Makkah. These are various acts of worship and obedience to Allah. All of these pillars are attributes directly towards character building and bestowing high morals and ethics into Muslims. For instance:

       i. Tawheed (oneness of Allah) is to believe in Allah as one God with unmatched power and

attributes, and admit to these unmatched powers of Allah by submitting to commands of Allah (swt) unconditionally. Tawheed teaches humbleness, human nature, humility, philanthropy, piousness, righteousness and doing the right thing and abstaining from all evil and sinful activities.

       ii. Salah (prayers) are five daily prayers evenly distributed throughout the day. Allah (swt) said in Quran that prayer protect from sins and unlawful activities: “… and perform As-Salat (وَأَقِمِ الصَّلَاةَ). Verily, As-Salat (the prayer) prevents from Al-Fahsha (الْفَحْشَاء - i.e. great sins of every kind, unlawful sexual intercourse, etc.) and Al-Munkar (الْمُنكَرِ - i.e. disbelief, polytheism, and every kind of evil wicked deed, etc.) ...” [al-Ankaboot 29:45]

     iii. Zakat (charity) is due on all Muslim (based on financial ability). Zakat not only serves the purpose of welfare of citizens, but it also establishes relationship of kindness and love amongst various classes of the society. It reduces the love of material wealth in heart and increases the sense of helping other people in need.

   iv. Sawm (fasting) is compulsory for Muslim in month of Ramadan. Fasting brings piousness and tawqa to Muslims. It not only teaches self control and abstinence from worldly desires but it also teaches the pain of others (who do not get enough food to eat). 

   v. Haj (pilgrim to Makkah) is a ritually obligatory on Muslims who can afford it (financially and physically). The Haj teaches attributes of self control, high morals, humility, modesty, brotherhood, kindness and caring.

All these pillars teaches disciple, self-control, piousness, humility, humbleness, modesty, high morals, caring and love, and purify Muslims so much so that they attain moral perfection both inner and outward, while people see it and when no one is watching them, from their tongue and what they have in their heart. They complete eliminate hypocrisy and Riya (show off), and instill real character and noble qualities.

Environmentalism

See also: Muslim Agricultural Revolution

Perhaps due to resource scarcity in most Islamic nations, there was an emphasis on limited (and some claim also sustainable) use of natural capital, i.e. producing land. Traditions of haram and hima and early urban planning were expressions of strong social obligations to stay within carrying capacity and to preserve the natural environment as an obligation of khalifa or "stewardship".^[26]

Muhammad is considered a pioneer of environmentalism for his teachings on environmental preservation. His hadiths on agriculture and environmental philosophy were compiled in the "Book of Agriculture" of the Sahih Bukhari, which included the following saying:^[27]

"There is none amongst the believers who plants a tree, or sows a seed, and then a bird, or a person, or an animal eats thereof, but it is regarded as having given a charitable gift [for which there is great recompense]."^[28]

Several such statements concerning the environment are also found in the Qur'an, such as the following:^[29]

"And there is no animal in the earth nor bird that flies with its two wings, but that they are communities like yourselves."^[30]

The earliest known treatises dealing with environmentalism and environmental science, especially pollution, were Arabic medical treatises written by al-Kindi, Qusta ibn Luqa, al-Razi, Ibn Al-Jazzar, al-Tamimi, al-Masihi, Avicenna, Ali ibn Ridwan, Ibn Jumay, Isaac Israeli ben Solomon, Abd-el-latif, Ibn al-Quff, and Ibn al-Nafis. Their works covered a number of subjects related to pollution such as air pollution, water pollution, soil contamination, municipal solid waste mishandling, and environmental impact assessments of certain localities.^[31] Cordoba, al-Andalus also had the first waste containers and waste disposal facilities for litter collection.^[32]

Humanism

Many medieval Muslim thinkers pursued humanistic, rational and scientific discourses in their search for knowledge, meaning and values. A wide range of Islamic writings on love poetry, history and philosophical theology show that medieval Islamic thought was open to the humanistic ideas of individualism, occasional secularism, skepticism and liberalism.^[33]

Certain aspects of Renaissance humanism has its roots in the medieval Islamic world, including the "art of dictation, called in Latin, ars dictaminis," and "the humanist attitude toward classical language."^[34]

Democratic participation

Main article: Islamic democracy

Further information: Shura and Ijma

In the early Islamic Caliphate, the head of state, the Caliph, had a position based on the notion of a successor to Muhammad's political authority, who, according to Sunnis, were ideally elected by the people or their representatives.^[35] After the Rashidun Caliphs, later Caliphates during the Islamic Golden Age had a lesser degree of democratic participation, but since "no one was superior to anyone else except on the basis of piety and virtue" in Islam, and following the example of Muhammad, later Islamic rulers often held public consultations with the people in their affairs.^[36]

Democratic religious pluralism also existed in classical [[Sharia|Islamic law, as the religious laws and courts of other religions, including Christianity, Judaism and Hinduism, were usually accommodated within the Islamic legal framework, as seen in the early Caliphate, al-Andalus, Indian subcontinent, and the Ottoman Millet system.^[37][38]

Freedom of speech

Another reason the Islamic world flourished during the Middle Ages was an early emphasis on freedom of speech. This was first declared in the Rashidun period by the caliph Umar in the 7th century:^[39]

"Only decide on the basis of proof, be kind to the weak so that they can express themselves freely and without fear, deal on an equal footing with litigants by trying to reconcile them."

In the Abbasid period, freedom of speech was also declared by al-Hashimi (a cousin of Caliph al-Ma'mun) in the following letter to one of the religious opponents he was attempting to convert through reason:^[40]

"Bring forward all the arguments you wish and say whatever you please and speak your mind freely. Now that you are safe and free to say whatever you please appoint some arbitrator who will impartially judge between us and lean only towards the truth and be free from the empery of passion, and that arbitrator shall be Reason, whereby God makes us responsible for our own rewards and punishments. Herein I have dealt justly with you and have given you full security and am ready to accept whatever decision Reason may give for me or against me. For "There is no compulsion in religion" (Qur'an 2:256) and I have only invited you to accept our faith willingly and of your own accord and have pointed out the hideousness of your present belief. Peace be with you and the blessings of God!"

According to George Makdisi and Hugh Goddard, "the idea of academic freedom" in universities was "modelled on Islamic custom" as practiced in the medieval Madrasah system from the 9th century. Islamic influence was "certainly discernible in the foundation of the first delibrately-planned university" in Europe, the University of Naples Federico II founded by Frederick II, Holy Roman Emperor in 1224.^[41]

Human rights

See also: Sharia, Early reforms under Islam, and Islamic Jurisprudence: An International Perspective

In the field of human rights, early Islamic jurists introduced a number of advanced legal concepts which anticipated similar modern concepts in the field. These included the notions of the charitable trust and the trusteeship of property; the notion of brotherhood and social solidarity; the notions of human dignity and the dignity of labour; the notion of an ideal law; the condemnation of antisocial behavior; the presumption of innocence; the notion of "bidding unto good" (assistance to those in distress); and the notions of sharing, caring, universalism, fair industrial relations, fair contract, commercial integrity, freedom from usury, women's rights, privacy, abuse of rights, juristic personality, individual freedom, equality before the law, legal representation, non-retroactivity, supremacy of the law, judicial independence, judicial impartiality, limited sovereignity, tolerance, and democratic participation. Many of these concepts were adopted in medieval Europe through contacts with Islamic Spain and the Emirate of Sicily, and through the Crusades and the Latin translations of the 12th century.^[42]

The concept of inalienable rights was found in early Islamic law and jurisprudence, which denied a ruler "the right to take away from his subjects certain rights which inhere in his or her person as a human being." Islamic rulers could not take away certain rights from their subjects on the basis that "they become rights by reason of the fact that they are given to a subject by a law and from a source which no ruler can question or alter."^[43] Islamic jurists also anticipated the concept of the rule of law, the equal subjection of all classes to the ordinary law of the land, where no person is above the law and where officials and private citizens are under a duty to obey the same law. A Qadi (Islamic judge) was also not allowed to discriminate on the grounds of religion, race, colour, kinship or prejudice. There were also a number of cases where Caliphs had to appear before judges as they prepared to take their verdict.^[44] There is evidence that John Locke's formulation of inalienable rights and conditional rulership, which were present in Islamic law centuries earlier, may have also been influenced by Islamic law, through his attendance of lectures given by Edward Pococke, a professor of Islamic studies.^[45]

Early Islamic law recognized two sets of human rights. In addition to the category of civil rights and political rights (covered in the Universal Declaration of Human Rights), Islamic law also recognized an additional category: social, economic and cultural rights. This latter category was not recognized in the Western legal tradition until the International Covenant on Economic, Social and Cultural Rights in 1966.^[46] The right of privacy, which was not recognized in Western legal traditions until modern times, was recognized in Islamic law since the beginning of Islam.^[47] In terms of women's rights, women generally had more legal rights under Islamic law than they did under Western legal systems until the 19th and 20th centuries.^[48] For example, "French married women, unlike their Muslim sisters, suffered from restrictions on their legal capacity which were removed only in 1965."^[49]

In the North Carolina Law Review journal, Professor John Makdisi of the University of North Carolina School of Law writes in "The Islamic Origins of the Common Law" article:

"[T]he manner in which an act was qualified as morally good or bad in the spiritual domain of Islamic religion was quite different from the manner in which that same act was qualified as legally valid or invalid in the temporal domain of Islamic law. Islamic law was secular, not canonical... Thus, it was a system focused on ensuring that an individual received justice, not that one be a good person."^[50]

Count Leon Ostorog, a French jurist, wrote the following on classical Islamic law in 1927:

"Those Eastern thinkers of the ninth century laid down, on the basis of their theology, the principle of the Rights of Man, in those very terms, comprehending the rights of individual liberty, and of inviolability of person and property; described the supreme power in Islam, or Califate, as based on a contract, implying conditions of capacity and performance, and subject to cancellation if the conditions under the contract were not fulfilled; elaborated a Law of War of which the humane, chivalrous prescriptions would have put to the blush certain belligerents in the Great War; expounded a doctrine of toleration of non-Moslem creeds so liberal that our West had to wait a thousand years before seeing equivalent principles adopted."^[51]

Some scholars have suggested that the idea of "a charter defining the duties of a sovereign toward his subjects, as well as subjects toward the sovereign", which led to the "genesis of European legal structures" and the development of the Magna Carta, may have been "brought back by Crusaders who were influenced by what they had learned in the Levant about the governing system" established by Saladin. It has also been suggested that "much of the West’s understanding of liberalism in law, economics and society has roots in medieval Islam."^[52]

Another influence of Islamic law on European law was the presumption of innocence, which was introduced to Europe by King Louis IX of France soon after he returned from Palestine during the Crusades. Prior to this, European legal procedure consisted of either trial by combat or trial by ordeal. In contrast, Islamic law was based on the presumption of innocence from its beginning, as declared by the Caliph Umar in the 7th century.^[39]

Medical ethics

Main article: Bimaristan

The ethical standards of Muslim physicians was first laid down in the 9th century by Ishaq bin Ali Rahawi, who wrote the Adab al-Tabib (Conduct of a Physician), the first treatist dedicated to medical ethics. He regarded physicians as "guardians of souls and bodies", and wrote twenty chapters on various topics related to medical ethics, including:^[53]

• What the physician must avoid and beware of
• The manners of visitors
• The care of remedies by the physician
• The dignity of the medical profession
• The examination of physicians
• The removal of corruption among physicians

Drugs

The earliest known prohibition of illegal drugs occurred under Islamic law, which prohibited the use of Hashish, a preparation of cannabis, as a recreational drug. Classical jurists in medieval Islamic jurisprudence, however, accepted the use of the Hashish drug for medicinal and therapeutic purposes, and agreed that its "medical use, even if it leads to mental derangement, remains exempt" from punishment. In the 14th century, the Islamic scholar Az-Zarkashi spoke of "the permissibility of its use for medical purposes if it is established that it is beneficial."^[54]

According to Mary Lynn Mathre, with "this legal distinction between the intoxicant and the medical uses of cannabis, medieval Muslim theologians were far ahead of present-day American law."^[55]

Medical peer review

The earliest known lawsuits were described in the Ethics of the Physician by Ishaq bin Ali al-Rahwi (854–931) of al-Raha, Syria, who describes it as part of an early medical peer review process, where the notes of a practicing Islamic physician were reviewed by peers and he/she could face a lawsuit from a maltreated patient if the reviews were negative.^[56]

Neuroethics

Main article: Islamic psychology

Most ancient and medieval societies believed that mental illness was caused by either demonic possession or as punishment from a god, which led to a negative attitude towards mental illness in Judeo-Christian and Greco-Roman societies. On the other hand, Islamic neuroethics and neurotheology held a more sympathetic attitude towards the mentally ill, as exemplified in Sura 4:5 of the Qur'an:^[57]

"Do not give your property which God assigned you to manage to the insane: but feed and cloth the insane with this property and tell splendid words to him."^[58]

This Quranic verse summarized Islam's attitudes towards the mentally ill, who were considered unfit to manage property but must be treated humanely and be kept under care by a guardian, according to Islamic law.^[57] This positive neuroethical understanding of mental health consequently led to the establishment of the first psychiatric hospitals in the medieval Islamic world from the 8th century,^[59] and an early scientific understanding of neuroscience and psychology by medieval Muslim physicians and psychologists, who discovered that mental disorders are caused by dysfunctions in the brain.^[60]

Military ethics

Main article: Islamic military jurisprudence

The early Islamic treatises on international law from the 9th century onwards covered the application of Islamic ethics, Islamic economic jurisprudence and Islamic military jurisprudence to international law,^[61] and were concerned with a number of modern international law topics, including the law of treaties; the treatment of diplomats, hostages, refugees and prisoners of war; the right of asylum; conduct on the battlefield; protection of women, children and non-combatant civilians; contracts across the lines of battle; the use of poisonous weapons; and devastation of enemy territory.^[62]

The Islamic legal principles of international law were mainly based on Qur'an and the Sunnah of Muhammad, who gave various injunctions to his forces and adopted practices toward the conduct of war. The most important of these were summarized by Muhammad's successor and close companion, Abu Bakr, in the form of ten rules for the Muslim army:^[63]

Stop, O people, that I may give you ten rules for your guidance in the battlefield. Do not commit treachery or deviate from the right path. You must not mutilate dead bodies. Neither kill a child, nor a woman, nor an aged man. Bring no harm to the trees, nor burn them with fire, especially those which are fruitful. Slay not any of the enemy's flock, save for your food. You are likely to pass by people who have devoted their lives to monastic services; leave them alone.^[63]

Prisoners of war

Main article: Prisoners of war in Islam

After Sultan al-Kamil defeated the Franks during the Crusades, Oliverus Scholasticus praised the Islamic laws of war, commenting on how al-Kamil supplied the defeated Frankish army with food:^[62]

"Who could doubt that such goodness, friendship and charity come from God? Men whose parents, sons and daughters, brothers and sisters, had died in agony at our hands, whose lands we took, whom we drove naked from their homes, revived us with their own food when we were dying of hunger and showered us with kindness even when we were in their power."^[64]

Welfare

The concepts of welfare and pension were introduced in early Islamic law as forms of Zakat (charity), one of the Five Pillars of Islam, since the time of the Abbasid caliph Al-Mansur in the 8th century. The taxes (including Zakat and Jizya) collected in the treasury of an Islamic government was used to provide income for the needy, including the poor, elderly, orphans, widows, and the disabled. According to the Islamic jurist Al-Ghazali (Algazel, 1058-1111), the government was also expected to store up food supplies in every region in case a disaster or famine occurs. The Caliphate was thus one of the earliest welfare states.^[65]

From the 9th century, funds from the treasury were also used towards the Waqf (charitable trusts), often for the purpose of building of Madrassahs and Bimaristan hospitals.^[66]

See also

• Islamic Peace
• Early Islamic philosophy
• Islamic democracy
• Islamic Golden Age

References

External Sites

Islamic Ethics - Relationship between Pillars of Islam & Development of Excellent Moral & Character

Bibliography

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• Encyclopaedia of Islam Online. Ed. P.J. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Brill Academic Publishers. ISSN 1573-3912. 
• Ghamidi, Javed (2006). "Morals and Morality", Mizan (html) (in English), Al-Mawrid. 
• Maududi, Abul Ala (1971). The Meaning of the Qur'an. Lahore: Islamic Publications. OCLC 7849929. 
• Islahi, Amin. Tadabbur-i-Qur’an, 1st, Lahore: Faran Foundation. OCLC 60341215. 
• Youssef, Hanafy A.; Fatma A. Youssef & T. R. Dening (1996), "Evidence for the existence of schizophrenia in medieval Islamic society", History of Psychiatry 7: 55-62
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