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ISSN- 2394-5125 VOL 7, ISSUE 13, 2020 HUMANISM AND : AN ANALYTICAL STUDY

Dr. Rafiqul Islam1

1Assistant Professor,Department of , B.N College, Dhubri

Received: 14 March 2020 Revised and Accepted: 8 July 2020

ABSTRACT: The word ‗Humanism‘ is a well defined term and it includes humanity. Humanity is the goal of ethics, to be achieved through the perfection of our identity as human beings. Man‘s rationality is in a constant process of confrontation with irrational product of human imagination. That is, with religion. This requires self- knowledge and self-criticism, and that forms the essence of humanism. This humanism manifests itself in the critical discourse of the word, in philology, which connects writers, intellectuals, and critics, as well as creativity, learning and judgment. The ethics of common mass is inflicted, resting on an inner contradiction. The fundamental source in the gradual of Islamic ethics refers to moral principles or moral values which determine the code of conduct by the and practices of Mohammad (PBUH). The paper endeavours to focus on the Basic Principles of Humanism and Islamic Ethics, Moral Commandments, Early Reforms under , Environmentalism, Islamic Democracy, ash-, Freedom of Expression, Human Rights, Right of , Medical Ethics, Neoroethics, Ethics, Bayt al-mal, Animal , Peace in Islamic Thought.

KEYWORD: Humanism, Islamic Ethics, Human Rights, Bayt al-mal, Environmentalism, Medical Ethics.

I. INTRODUCTION

The term humanism is subject to wide variety of application- humanism as classicism, as referring to modern concept of humanities, and as human centeredness. It has freely been applied to a variety of beliefs, methods and philosophies that places central emphasis on man that meant the development of human virtues in all its forms fully. But we know from the history that humanism is also and educational programme of the 12th and especially of the 14th to 16th century in the Renaissance. This educational programme is oriented towards ancient Greek and Roman literature. Humanism originally means our return to exemplary antiquity. The ethical decisions are based up on a system of moral values that serve the best interest of society in human and caring way. The motive force in Islamic ethics is the notion that every human beings is called to ‗Command the good and forbid the evil‘ in all spheres of life. Therefore, regardless of their environment, humans are believed to have a moral responsibility to submit to Allah‘s will and to follow Islam. We can take both aspects as a starting point of our analysis of the history of Islamic ethics and its dimensional policy.

1.1. Basic principle of humanism and Islamic ethics:

Humanism originally means our return to the exemplary antiquity. The rise of Islam was essentially shaped by its dialogue with cultures that it encountered during its expansion. Thinkers trained in Arabic letters and in the Greek sciences laid open by the translation movement of the previous century Aristotle seriously. But they were also imbued with the values of the court, the chancery, and the military camp. Theirs was the culture of ‘, the literature of courtesy and urbanity, i.e. it is the nourishment that gives substance to the mind as food gives substance to the maturing body, it is the content of wisdom- knowledge tested by experience about the good life and its means of attainment. Secular values- the distillate of Hellenistic old Persian, Arab, Byzantine, Jewish, and Syriac tradition, with a leaven of Indian fable and the vivid naturalism of Chinese portraiture and figure painting for critical distance- stood alongside law and faith of Islam, and like the philosophic outlook of the Greek teachers, claimed the power of interpreting and judging it. The philosophers of the period, a small group, many of them friends, colleagues, rivals, master and disciple, freely invoked an humanistic ethical discourse and ideal within . Among the most articulate and long lived was Abu Ahmad ibn ibn Miskawayh (936-1030). His ‗On the Refinement of Character‘ has been called ‗the most influential work on philosophical ethics‘ in Islam. But the influence takes a curiously underground route Miskawayh‘s ethics were substantially taken over by Abu Hamid al Ghazalli (1058-1111), the trenchant critic of Islamic philosophical school whose polemic against neoplatonic Aristotelianism in Islam, The Incoherence of the Philosophers and monumental spiritualizing summa Reviving the Religious Sciences led to his being called the Proof of Islam in traditional Islamic circles. The ‗Ihya ‗Ulum al-Din, as the latter is called in

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ISSN- 2394-5125 VOL 7, ISSUE 13, 2020 Arabic, draws on many sources and relies tellingly on Miskawayh for his treatment of the virtues. But the perspective is altered subtly but systematically for latter ethical thinking in Islam. 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. 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. 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). 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:

1. The division of into varying tribes (based upon blood and kinship). This categorization was confronted by the ideal of a unified community based upon Islamic piety, an ";" 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 ; 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.

1.2. Moral commandments:

In the 17th chapter, "Al-Israa" ("The Night Journey"), verses [Quran 17:22], the Qur'an provides a set of moral stipulations which are "among the (precepts of) wisdom, which thy Lord has revealed to thee" that can be reasonably categorized as ten in number.

1. Worship only God: Take not with Allah another object of worship; or thou (O man!) wilt sit in disgrace and destitution. (Quran 17:22) 2. Be kind, honourable and humble to one's parents: Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honour. (Quran 17:23) And, out of kindness, lower to them the wing of humility, and say: "My Lord! bestow on them thy Mercy even as they cherished me in childhood." (Quran 17:24) 3. Be neither miserly nor wasteful in one's expenditure: And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: But squander not (your wealth) in the manner of a spendthrift. (Quran 17:26) Verily spendthrifts are brothers of the Evil Ones; and the Evil One is to his Lord (himself) ungrateful. (Quran 17:27) And even if thou hast to turn away from them in pursuit of the Mercy from thy Lord which thou dost expect, yet speak to them a word of easy kindness. (Quran 17:28) Make not thy hand tied (like a niggard's) to thy neck, nor stretch it forth to its utmost reach, so that thou become blameworthy and destitute. (Quran 17:29) 4. Do not engage in 'mercy killings' for fear of starvation: Kill not your children for fear of want: We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin. (Quran 17:31) 5. Do not commit adultery: Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils). (Quran 17:32) 6. Do not kill unjustly: Nor take life – which Allah has made sacred – except for just cause. And if anyone is slain wrongfully, we have given his heir authority (to demand qisas or to forgive): but let him not exceed bounds in the matter of taking life; for he is helped (by the Law). (Quran 17:33) 7. Care for orphaned children: Come not nigh to the orphan's property except to improve it, until he attains the age of full strength...(Quran 17:34) 8. Keep one's promises: ...fulfill (every) engagement [i.e. promise/covenant], for (every) engagement will be enquired into (on the Day of Reckoning). (Quran 17:34)

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ISSN- 2394-5125 VOL 7, ISSUE 13, 2020 9. Be honest and fair in one's interactions: Give full measure when ye measure, and weigh with a balance that is straight: that is the most fitting and the most advantageous in the final determination. (Quran 17:35) 10. Do not be arrogant in one's claims or beliefs: And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning). (Quran 17:36) Nor walk on the earth with insolence: for thou canst not rend the earth asunder, nor reach the mountains in height. (Quran 17:37)

1.3. 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 . Historians generally agree that Muhammad preached against what he saw as the social evils of his day, 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. The Constitution of , 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. 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. The Constitution established the security of the community, freedom of religion, the role of Medina as a or sacred place (barring all violence and weapons), the security of women, stable tribal relations within Medina, a 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 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. 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." 1.4. Environmentalism: 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, an Arabic term meaning "protected place", 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 or "stewardship". After Muslims established themselves in Madinah, Muhammad surveyed the natural resources in the region— the wadis (riverbeds); the rich, black volcanic soil; the high rangelands—and decreed that they be preserved and set aside as a hima. on agriculture and environmental philosophy were compiled in the "Book of Agriculture" of the Sahih Bukhari, which included the following saying: "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]." Several such statements concerning the environment are also found in the Qur'an, such as the following: "And there is no animal in the earth nor bird that flies with its two wings, but that they are communities like yourselves." "In order to preserve the natural environment by not polluting, plant trees, support environmentally-friendly goods and products, Muslims must rectify themselves through simplicity, contentment, resisting endless desires, and then remembering God as well as following His commands".

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ISSN- 2394-5125 VOL 7, ISSUE 13, 2020 1.5. Islamic democracy: 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. After the Rashidun Caliphs, later during the 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. 1.6. Majlis ash-Shura: Traditional Sunni Islamic lawyers agree that shura, loosely translated as 'consultation of the people', and are a function of the caliphate. The Majlis ash-Shura advises the caliph. The importance of this is premised by the following verses of the Qur'an: ―...those who answer the call of their Lord and establish the prayer, and who conduct their affairs by Shura. [Are loved by God]‖ [42:38] ―...consult them (the people) in their affairs. Then when you have taken a decision (from them), put your trust in Allah‖[3:159] The majlis is also the means to elect a new caliph. Al-Mawardi has written that members of the majlis should satisfy three conditions: they must be just; they must have enough knowledge to distinguish a good caliph from a bad one, and must have sufficient wisdom and judgment to select the best caliph. Al-Mawardi also said in emergencies when there is no caliphate and no majlis, the people themselves should create a majlis, select a list of candidates for caliph, then the majlis should select from the list of candidates. 1.7. Freedom of expression: Citizens of the Rashidun Caliphate were also free to criticize the Rashidun Caliphs, as the was binding on the head of state just as much as it was for the citizens. In a notable incident, when Umar tried to investigate a disturbance, by entering a home without permission, he was criticized for his behavior; he was also later criticized for the judgement he gave in that case. There were also numerous other situations where citizens insulted Caliph Umar, but he tolerated the insults and simply provided them explanations. Similar situations also occurred during the time of Caliph Ali. For example, there was an occasion when he was giving a sermon and a Kharijite rudely interrupted him with insulting language. Though he was urged to punish the interrupter, Ali declined on the grounds that his "right to freedom of speech must not be imperilled." During the , freedom of speech was also declared by al-Hashimi, a cousin of Caliph al- Ma'mun, in a letter to a non-Muslim he was attempting to convert: "Bring forward all the arguments you wish and say whatever you please and speak your mind freely." In a letter written by the fourth Rashidun Caliph and first cousin of the prophet Muhammad, Ali ibn Abi Talib to his of , Malik al-Ashtar. The Caliph advices his governor on dealings with the poor masses thus: "Out of your hours of work, fix a time for the complainants and for those who want to approach you with their grievances. During this time you should do no other work but hear them and pay attention to their complaints and grievances. For this purpose you must arrange public audience for them during this audience, for the sake of Allah, treat them with kindness, courtesy and respect. Do not let your army and police are in the audience hall at such times so that those who have grievances against your regime may speak to you freely, unreservedly and without fear." (Nahjul Balaagha letter 53) 1.8. Human rights: It is a common believes that human rights are the concept of modern word. But that believes is not based on fact. Creation of human, or more truly living world, was the starting period of human right also. The holy Quran, the book which is a guide of the people belongs to Islamic faith, mentioned about human right, thousands of years back. Now a day the modern world usually passed through a word-. It is not doubt that some people belongs to Islamic religion believes Terrorism, they spread violence in the name of ―Jehad‖ (hold war). But what Quran says on this point. ―Whosever kills a human being without any reason like, he had killed all mankind (5:32)‖. In the verse of (6:151), Quran clearly directed all the believers that don‘t kill a soul which Allah has made sacred except through the view process of law. After knowing this two clear direction how a true Muslim go for terrorism in the name of religion, go for killing of innocent people?

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ISSN- 2394-5125 VOL 7, ISSUE 13, 2020 However, Islamic criminal law permit to kill a person as a punishment for certain crime committed by him but that punishment must have sanction from the proper court. Whoever saves a life it is as though he had saved the lives of all mankind (Holy Quran, 5:32). In many ways we can save a life- we can arrange proper treatment to a needy person we can provide food to the persons, who is starving, we can offer cloth and shelter to the person. In this way, a person can save the live a fellow person. And Quran not directed that you help only the person belongs to your own faith and neglect the sufferings of other person. Quran treated all human beings as same and directed to extend help to the needy persons irrespective of religion, caste and creed. 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 sovereignty, tolerance, and democratic participation. Many of these concepts were adopted in medieval Europe through contacts with Islamic and the Emirate of , and through the Crusades and the Latin translations of the 12th century. 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." There is evidence that John Locke's formulation of inalienable rights and conditional ruler ship, 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 . 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. 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. 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. For example, "French married women, unlike their Muslim sisters, suffered from restrictions on their legal capacity which were removed only in 1965." Noah Feldman, a Harvard University law professor, notes: As for sexism, the common law long denied married women any property rights or indeed legal personality apart from their husbands. When the British applied their law to Muslims in place of Shariah, as they did in some colonies, the result was to strip married women of the property that Islamic law had always granted them — hardly progress toward equality of the sexes. 1.9. : In Islam women are given special attention certain moral rule were fixed for the welfare of women in Quran……. 1.9.1. In history of mankind and humanity men & women are all equal there is no difference between men & women. There is neither certain right for man nor certain disqualification of inferiority for women only because of women. 1.9.2. Good wise woman can enter the heaven. 1.9.3. One who kills his girl child for ignorance he shall face damages that cannot be fulfill. 1.9.4. One who gives his daughter the best knowledge and the best culture he will certainly get into the heaven. According to Prophet Mohammad (PBUH) among the all valuable asset of the world the best asset is one wise hard working leady.

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ISSN- 2394-5125 VOL 7, ISSUE 13, 2020 Once one person asked Prophet Mohammad (PBUH) who is most preferred for my service? The Prophet replied that first and foremost your mother, then the person asked second? Second is also your mother, then the person asked third? Prophet replied your father. 1.9.5. In Islam the utmost priority was given to the schooling and education of women, women are given respect through out the life as mother, wife and daughter. Till birth to death men are directed to respect, love, care, affection and give security to the woman. 1.9.6. Islam has given economic independence and power to the women and right of inheritance to the women. 10. Right of revolution: According to scholar Bernard Lewis, the Qur'an and have several points to make on governance regarding the right of revolution in Islam: The Quran, for example, makes it clear that there is a duty of obedience: "Obey God, obey the Prophet, obey those who hold authority over you." And this is elaborated in a number of sayings attributed to Muhammad. But there are also sayings that put strict limits on the duty of obedience. Two dicta attributed to the Prophet and universally accepted as authentic are indicative. One says, "there is no obedience in sin"; in other words, if the ruler orders something contrary to the divine law, not only is there no duty of obedience, but there is a duty of disobedience. This is more than the right of revolution that appears in Western political thought. It is a duty of revolution, or at least of disobedience and opposition to authority. The other pronouncement, "do not obey a creature against his creator," again clearly limits the authority of the ruler, whatever form of ruler that may be.

11. Medical ethics: The ethical standards of Muslim physicians were first laid down in the 9th century by Ishaq ibn 'Ali al-Ruhawi, 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:

 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 Because Islam views itself as a total system governing all areas, Islamic medical ethics view the patient as a whole. Classical texts speak more about "health", than "illness", showing an emphasis on prevention rather than cure. 12. Neuroethics: Islamic neuroethics and neurotheology hold a sympathetic attitude towards the mentally ill, as exemplified in Sura 4:5 of the Qur'an: "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." 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. 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, 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.

13. Military ethics: 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, 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

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ISSN- 2394-5125 VOL 7, ISSUE 13, 2020 of women, children and non-combatant civilians; contracts across the lines of battle; the use of poisonous weapons; and devastation of enemy territory. 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, , in the form of ten rules for the Muslim army: 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. 14. Bayt al-mal: The concepts of welfare and were introduced in early Islamic law as forms of (charity), one of the , since the time of the Abbasid caliph Al-Mansur in the 8th century. The (including Zakat and ) 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 occurs. The Caliphate was thus one of the earliest welfare states. 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. 15. Animal welfare: Concern for the treatment of animals can be found in the Qur'an and in the teachings of the Islamic Prophet Muhammad, which inspired debates over animal rights by later medieval Muslim scholars. The 10th-century work, "Disputes Between Animals and Man", part of the Epistles of the , has been considered a classic in this regard. Inspired by the Qur'anic verse: "all the creatures that crawl on the earth and those that fly with their wings are communities like yourselves" (6:38), the Shafi'i jurist 'Izz al-Din Ibn 'Abd al-Salam al- Sulami (d. 1262) formulated the first full-fledged charter of the rights of livestock and animals in his legal treatise Rules for Judgement in the Cases of Living Beings (Qawa'id al-ahkam fi masalih al-anam) which was based on the stories and sayings of Muhammad . 16. Peace In Islamic Thought: is (إ سالم) As in other Abrahamic religions, peace is a basic concept of Islam. The Arabic term "Islam" itself usually translated as "submission"; submission of desires to the will of God. It comes from the term aslama, peace") has the same root as") ( سالم) which means "to surrender" or "resign oneself". The Arabic word salaam the word Islam. One Islamic interpretation is that individual personal peace is attained by utterly submitting to Allah. The greeting "Salaam alaykum", favoured by Muslims, has the literal meaning "Peace be with you". Muhammad is reported to have said once, "Mankind are the dependents, or family of God, and the most beloved of them to God are those who are the most excellent to His dependents." "Not one of you believes until he loves for his brother what he loves for himself." Great Muslim scholars of prophetic tradition such as Ibn Hajar al-Asqalani and Sharafuddin al Nawawi have said that the words "his brother" mean any person irrespective of faith. II. CONCLUSION:

Humanism was a more worldly and secular philology which was anthropocentric and which sought to dignify man. It helped to civilize man, realize his potentiality and reduce the distrepency between ability and attainment. It is a form of philosophy concerned with the perfection of life in this earth rather than with the eternal or spiritual life. There was and there is an Islamic humanism. Through Arab-Latin translations it shaped scholastic thinking in the Middle Ages, as well the educational program. Today, humanism, as well as an Islamic hu- manism, can be a basis for the abolition of the inhuman rules of Šarīa and of irrational polarizations of ―believers‖ and ―infidels‖. Islamic ethics defined as good character, refers to moral principles or moral values determine the code of conduct stipulated by the Quran and practices of Prophet Mohammad (PBUH). The Qur'an provides a set of moral stipulations which can be reasonably categorized as ten in number as 1. Worship only God. 2. Be kind honourable and humble to one's parents. 3. Be neither miserly nor wasteful in one's expenditure. 4. Do not engage in 'mercy killings' for fear of starvation. 5. Do not commit adultery. 6. Do not kill unjustly. 7. Care for orphaned children. 8. Keep one's promises. 9. Be honest and fair in one's interactions. 10. Do not be arrogant in one's claims or beliefs. Islam views itself as a total system governing all

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ISSN- 2394-5125 VOL 7, ISSUE 13, 2020 areas such we find in Moral Commandments, Women in Islam, Early Reforms under Islam, Environmentalism, Islamic Democracy, Freedom of Expression, Human Rights, Right of Revolution, Medical Ethics, Neoroethics, Military Ethics, Animal Welfare, Peace in Islamic Thought. III. REFERENCES:

[1] R. B. Serjeant (1798), The Sunnah Jami'ah, pacts with the Yathrib Jews, and the Tahrim of Yathrib: Analysis and translation of the documents comprised in the so-called "Constitution of Medina." Bulletin of the School of Oriental and African Studies, University of London, Vol. 41, No. 1. [2] L. Gari (2002), "Arabic Treatises on Environmental Pollution up to the End of the Thirteenth Century", Environment and History 8 (4), pp. 475-488. [3] Encyclopedia of Islam and the (2004), vol. 1, p. 116-123. [4] Dr. Badawi, Jamal A. (1971), "The Status of Women in Islam", Al-Ittihad Journal of Islamic Studies 8 (2) [5] Sahih Bukhari, Volume 4, Book 56, Number 681 [6] L. Gardet; J. Jomier, "Islam", Encyclopaedia of Islam Online. ; Lane's lexicon. [7] Becker, L.C. and Becker, C.B. (ed.), Encyclopedia of ethics (Routledge New York). [8] DeYoung, Terri, (2014), "Ethics", in Muhammad in History, Thought, and Culture: An Encyclopedia of the Prophet of God (2 vols.) [9] Ghamidi, Javed (2006), "Morals and Morality", Mizan, Al-Mawrid [10] Fakhry, Majid (1994), Ethical Theories in Islam, Leiden: Brill [11] Fārābī (1970), Alfarabi’s Book of letters (Kitāb al-h ur f commentar on Aristotle’s etaph sics, Beyrouth: Dar el-Mashreq [12] Goodman, Lenn E. (2003), Islamic Humanism, New York: Oxford University Press [13] Makdisi, George (1990), The Rise of Humanism in Classical Islam and the Christian West, Edinburgh: University Press [14] Mohamed, Yasien (2006), The Path to Virtue. The Ethical Philosophy of Al-Rāghib Al-Iṣfahānī, Kuala Lumpur [15] Nasr, Seyyed Hossein (2002), The Heart of Islam. Enduring Values for Humanity, San Francisco: Harper [16] Said, Edward W. (2004), Humanism and Democratic Criticism, New York: Columbia University Press. [17] Levinas, E (1994), Ethics as first philosophy, in the Levinas Reader, ed. Seen Hand, Black, Oxford. [18] Corliss, L (1962), The Philosophy of Humanism, Vision Press Ltd.

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