The author in this article has attempted to answer the queries of those who do not appreciate the idea of studying a course on Islamic ethics in an academic programme focusing on business or business-related studies. It is being reproduced here since it deals with many important issues.

An attempt is made to explain the rationale from the secular and Islamic points of view of behaving ethically in the business world. The final section explains the reasons why Prophethood is the most reliable source of deciding about ethical questions.

1. Why Study Ethics?
Why should the study of ethics be a part of the curriculum of Business Studies? This question has relevance both from an individual's and a society's point of view. The question is addressed from a society's point of view. The concern behind the question is understandable. Since business activity is primarily undertaken to earn and, in most cases, maximize profits and ethical behaviour, on the contrary, tends to place, it seems, restrictions in the pursuit of this objective, it is, therefore, against the spirit of business activity to be concerned about ethical questions. Business concerns are wary of following even the law of the land in many cases for the same reasons. However, since law is backed by the muscles of the state machinery, it receives practical acquiescence in the business world even though, in many cases, reluctantly. Ethical norms, unaccompanied by the force of state, are not likely to be practically very successful.

The rationale of studying business ethics lies in the fact that when business enterprises follow their narrow objectives of profit making, they tend to ignore the interests of others. If they are not going to be properly guided to be careful about interests of others while pursuing their self interest, the result will be a net loss to the society. Corruption will creep in and the ensuing chaos and unrest may deny even the successful businessmen the real, long-term benefits from gains that they may have made in their businesses. It is always, therefore, useful to have an ethically sensitive business environment to enable the individual businesses to grow in making the most out of the business opportunities.

Another reason for studying ethics is that the law of the land in an ethically consistent society draws heavily from its commonly accepted responses to ethical issues. Most principles on which laws are based are ethical in nature. Studying business ethics, therefore, is an attempt to study the broad principles on which the local laws are based.

A third reason why business ethics deserves attention is that the study enables the individuals to become better human beings even when approaching such 'mundane' activities as profit making. The principles underlying the common understanding of 'rational behaviour' of an economic man mentioned in the contemporary literature of economics are exaggeratingly narrow. Human beings are much more than profit maximizing economic agents even while engaged in economic pursuits. They do have inner compulsions of varying degrees to behave ethically as well. In other words, even though the suggestion that man is highly selfish in his business endeavours gained wide theoretical acceptance, since it was based on a narrow understanding of the real man, it has never been practically visible as a universally applicable rule. It is, therefore, more reasonable to study the principles which seem to be (or ought to be) followed even despite the overwhelming suggestion to the contrary from writers on economic behaviour.

2. Why Islamic Ethics?
Another question that is sometimes raised quite forcefully is concerned with the wisdom behind the idea of studying Islamic ethics instead of general principles of ethics. The commonly presented logic for the purpose is that whereas studying Islamic ethics is likely to be divisive, studying principles of ethics at a secular level is likely to be integrative. For a Muslim, however, it is completely rational to prefer Islamic ethics over Secular ethics. If he does not prefer Islamic ethics, he is undermining his claim to being a Muslim. There seems some problem with his claim rather than the idea of studying Islamic ethics. To claim one thing and to act otherwise is indeed not an ethically sound behaviour. The message of Islam requires the believers to behave ethically in all areas of human activity. In fact, for a Muslim, the study of Islamic ethics should be a welcome opportunity to know or revive what his faith entails. If believers in a message that lays claim to have come from Allah Almighty to guide humanity at large on the right behaviour choose to study principles of right conduct from other sources, it makes neither logical nor ethical sense.

Another reason why Islamic ethics has a clear edge over other forms of studying ethics is its strength of stability. Based on the unalterable message of the Quran and Sunnah, the message of Islam provides a stable foundation for ethical behaviour to be inferred from for all times to come. It enables people feel confident about what is desirable and what is not. Secular methodology, on the contrary, is always changing not just in details of behavioural pattern but in the principles behind that behaviour as well. What was totally unacceptable yesterday may turn out to be thoroughly acceptable today. Such shifting attitudes do not inspire the confidence of those who would like to carry out their activities free from doubts.

The concern that Islamic ethics will be irrelevant for the non-Muslims is more legitimate. However, those who live as a part of a religious minority always find themselves mentally prepared to know the majority view. No collectivity can afford to allow some of its members to follow one course of action in collective affairs and others some other. All citizens are therefore required to follow the law of the land no matter whether they agree with it or not. Minorities, moreover, are not being proposed to be forced the Islamic ethics course 'down their throats'. It is only going to help them in understanding the Islamic way of looking at the problems of the world.

There are those who show their lack of interest in Islamic ethics because they believe it is going to be another course of Islamic Studies. These comments, however, do not deserve much attention for they are made in disregard to the understanding of both Islam and ethics. Like any other discipline, Islamic ethics calls for a certain minimum degree of interest of participants for the course to be useful for them. That interest can come out of faith in the veracity of the message or a genuine keenness in knowing what Muslims believe to be the right behaviour to conduct their worldly affairs. If the first reason is missing, the second one could be attempted to create interest.