The Garden of Knowledge

بسم الله الرحمن الرحيم

29 Muharram 1447/25 July 2025

All praise is due to Allah, the Cherisher, Sustainer, Nourisher and Provider of the entire creation. May peace, blessings and salutations be upon our Beloved Prophet Muhammed ﷺ.

ABSTRACT:

Islam stands as a pivotal force in shaping moral and ethical paradigms globally, offering a comprehensive framework for individual conduct, societal interactions, and the relationship with the divine. Rooted in the Quran, Sunnah, and Islamic jurisprudence, Islamic ethics guide various facets of human life, from personal virtues like honesty and compassion to broader societal issues such as social justice and environmental stewardship.

This paper delves into the ethical theories, drawing parallels with Islamic teachings. Virtue ethics, as championed by Aristotle, finds resonance in Islamic emphasis on virtues like patience and generosity as paths to happiness. Wasatiyyah (moderation) and the four cardinal virtues of the soul—wisdom, courage, temperance, and justice—emphasize balance, moral excellence, and equitable treatment of others in Islamic ethics.

The concept of Maqasid al-Shariah serves as a cornerstone, defining the objectives and principles underpinning Islamic legal rulings. Traditionally categorized into necessities (Darurat), compliments (Hajiyat), and luxuries (Tahsiniyyat), Maqasid al-Shariah has evolved to address broader societal needs and universal values like freedom and justice.

KEYWORDS: Utilitarian, Deontological, Renaissance, Maqasid al Shariah, Maslahah

INTRODUCTION:

Islam, with its rich tapestry of beliefs, practices, and traditions, has been a significant force in shaping the moral and ethical landscape of countless societies across history. As one of the world’s fastest growing religions, Islam offers a comprehensive ethical framework that governs individual behaviour, societal interactions, and the relationship between humans and the divine. The teachings of Islam, as derived from the Quran, the Sunnah (saying, actions and approval of the Prophet Muhammed ﷺ), and the scholarly interpretations of Islamic jurisprudence, provide insights into various ethical principles and values that guide the lives of Muslims.

Islam is more than just a religion, it is a way of life. The ethical dimensions of Islam encompass a wide range of topics, from personal virtues such as honesty, integrity, and compassion, to broader societal issues such as social justice, human rights, and environmental stewardship. These ethical teachings not only serve as moral guidelines for individual Muslims but also influence the legal systems, social norms, and cultural practices of Muslim-majority societies.

The term “ethics” originates from the Greek word “ethos,” which translates to “custom” or “habit,” equivalent to the Latin term “mores,” from which the word “morals” is derived. These terms are frequently used synonymously. Ethics, also known as moral philosophy, is a philosophical discipline focused on exploring concepts of goodness and badness, as defined by the Oxford Dictionary. It involves a systematic exploration of ideas and terms such as right”, “wrong”, “ought”, “good” and “evil” (Louis P. Pojman, 2004). Ethics can be categorized into four distinct eras: ancient, medieval, early modern and modern eras, each marked by unique characteristics and philosophical perspectives.

Ethics in the context of Shariah refers to the moral principles and guidelines derived from Islamic teachings, including the Quran, Hadith (sayings and actions of Prophet Muhammed ﷺ), scholarly consensus (Ijma), and analogical reasoning (Qiyas) (Auda, 2008; Asyraf Wajdi Dusuki et al., 2011). Shariah ethics provides a comprehensive framework for guiding individual and collective behaviour, encompassing various aspects of human life, such as personal conduct, social interactions, business transactions, and governance.

Ethical Theories

Virtue Ethics

Virtue ethics focuses on discovering which character traits are most important for living an ethically good life. Aristotle developed virtue ethics through his studies of human nature. He observed that all humans seek to attain the state of eudaimonia, a Greek word meaning well-being, happiness, flourishing, etc. He believed that eudaimonia could be achieved through the practice of virtues. The next step for Aristotle was to determine what is a virtue and for this he made the Golden Mean Principle, which states that a virtue is a mean between the vice of excess and the vice of deficiency. For example, the virtue of generosity is a mean between miserliness and extravagance and courage is a mean between cowardice and rashness. In other words to achieve a life of happiness one must live a life balanced between excess and deficiency. (Mizzoni, John, 2010)

Islamic teachings emphasize the significance of virtuous conduct, such as patience, generosity, and good manners, as pathways to happiness in both worldly life (dunya) and the hereafter. Islam, characterized by balance and moderation, encourages adherents to uphold the middle way, as indicated by the Quranic verse: “Allah intends ease for you and He does not intend hardship for you” [2,185].

Wasatiyyah (Moderation)

Wasatiyyah, conveys the idea of maintaining balance, moderation, and equilibrium in all aspects of life. The Quran emphasizes the importance of wasatiyyah in Surah Al-Baqarah (2:143), where Muslims are described as a community that follows a middle course, avoiding extremism and excessiveness in beliefs, actions, and attitudes.

Islamic ethicists and scholars, such as Imam Al-Ghazali, have highlighted the significance of wasatiyyah in moral and spiritual development. Al-Ghazali emphasized the need for moderation in fulfilling one’s desires, managing worldly pursuits, and engaging in worship and spiritual practices (Abul Quasem, 1975).

The Four Cardinal Virtues of the Soul

Islamic ethicists often discuss the four cardinal virtues of the soul, which include:

Wisdom (Hikmah): Wisdom involves the ability to discern and make sound judgments based on knowledge, understanding, and experience. It enables individuals to act with foresight, prudence, and insight, leading to right actions and decisions

Courage (Shajaa’ah): Courage entails the strength and bravery to face challenges, overcome fears, and stand firm in one’s convictions and principles, even in the face of adversity and opposition.

Temperance (Difa’ An-Nafs): Temperance refers to self-control, restraint, and moderation in desires, passions, and impulses. It involves managing and balancing one’s emotions, appetites, and inclinations to maintain inner harmony and avoid excess and indulgence.

Justice (Adl): Justice involves treating others fairly, equitably, and impartially, upholding their rights, and fulfilling one’s responsibilities and obligations with integrity and fairness. It encompasses social justice, moral integrity, and ethical conduct in all interactions and relationships.

Key Components of Islamic Virtue Ethics:

Tawhid (Oneness of God): Central to Islamic virtue ethics is the recognition and worship of Allah as the sole deity and source of all goodness, wisdom, and moral guidance. This monotheistic belief serves as the foundation for cultivating virtues and aligning one’s actions with divine will.

Ihsan (Excellence): Islamic virtue ethics encourages believers to strive for excellence (ihsan) in all aspects of life, performing actions with sincerity and perfection to attain the highest level of moral and spiritual integrity.

Adl (Justice): Upholding justice and fairness in interactions with others is a fundamental virtue in Islam. Muslims are encouraged to be equitable and just in their dealings, treating others with dignity, respect, and compassion.

Sabr (Patience): Patience is considered a virtue that helps believers endure hardships, face challenges, and remain steadfast in their faith and moral principles. It involves controlling one’s emotions and maintaining composure in difficult situations.

Siddq (Truthfulness): Truthfulness and honesty are highly valued virtues in Islam. Muslims are encouraged to speak the truth, uphold their promises, and avoid deceitful behavior, reflecting integrity and trustworthiness in their actions and words.

Taqwa (God-consciousness): Taqwa refers to a state of God-consciousness and piety, where individuals are mindful of Allah in their thoughts, actions, and intentions. It serves as a guiding principle for ethical conduct, encouraging believers to be vigilant and self-disciplined in adhering to Islamic teachings.

Natural Law Ethics

 Natural law ethics states that there are universal ethical standards discoverable by human reflection on human natural inclinations. This theory was developed by the theologian Thomas Aquinas. He stated that we ought to perform those actions that promote the values specified by the natural inclinations of human beings.

Utilitarian Ethics

Utilitarian ethics states that the morality of actions should be assessed based on their consequences for all affected parties.

The Islamic Ethical Model

Islamic ethics transcends individual or collective biases, as it is rooted in the eternal wisdom of the Creator of the universe. While some renowned thinkers have touched upon elements of this holistic model over the centuries, their insights often fell short due to the absence of divine revelation. The Islamic ethical framework is not only comprehensive but also accessible to individuals at all levels of understanding. It emphasizes character purification through nurturing (tarbiyyah), maintaining virtuous company, relying on Allah, avoiding extremes, and fulfilling obligations to the best of one’s ability. Every action is encouraged to be accompanied by noble intentions. (Gonsalves, 2013).

The Shariah provides Muslims with a clear guideline for integrating these ethics into every facet of life, promising peace and happiness in both this world and the hereafter. Prominent scholars like Imam Al-Ghazali have extensively discussed this subject, emphasizing soul nourishment through worship and obedience to foster good character. Al-Ghazali highlighted major vices detrimental to ethical living, such as gluttony, deceit, arrogance, and greed, and virtues conducive to success and happiness, including repentance, patience, sincerity, and honesty. He underscored that every mentally competent adult Muslim has general duties towards Allah, such as prayer, and specific responsibilities towards family, neighbours, and the broader Muslim community (Gonsalves, 2013).

Within Islamic tradition we find the development of Maqasid al Shariah. The term Maqsid (plural:Maqasid) refers to a purpose, objective or principle. Maqasid al Shariah are the objectives or principles behind Islamic legal rulings. Also known as the concept of maslahah mursalah, or public interest, employed by Islamic scholars when explicit textual guidance is lacking. Maqasid al Shariah is considered and known to be a branch of Shariah which answers challenging questions of “why” on varying levels. Actions deemed beneficial to public interest are considered permissible or even obligatory, while those contrary to public interest are deemed impermissible. However, in Islam, individual intentions often outweigh the outcomes of actions in moral assessment.

Islamic legal jurists have agreed that the ultimate objective of Maqasid al Shariah is to serve the interest of all humankind and to save them from harm. However, they differed in defining Maqasid al Shariah. (Asyraf Wajdi Dusuki et al., 2011)

Imam Abu Hamid al Ghazzali defined Maqasid by stressing concern of safeguarding five objectives as follows: (1993 ,Al Ghazzali, p. 174)َ

“The objective of the Shariah as far mankind is considered are five. It refers to the safeguarding their faith (deen), their lives (nafs), their intellect (aql), their offspring (nasl) and their wealth (maal). Whatever ensures the safeguarding of these five serves public and is desirable, and whatever hurts them is against public interest and its removal is desirable.”

Maqasid al Shariah was divided into 3 levels/categories according to traditional classifications, namely: (Jasser Auda, 2010)

Darurat (Necessities) – These are considered as the most essential matters for human life and with the absence of these essentials, humankind will face many difficulties and challenges. Darurat include the safeguarding and preservation of faith (deen), life (nafs/haya), intellect (aql), offspring (nasl) and wealth (maal). There is general agreement amongst scholars that the preservation of these essentials is the objective behind any revealed law.

Hajiyat (complimentaries) – These complimentaries are less essential for human life however they can cause difficulties for an individual or a community if they are neglected. For example, trade and transportation.

Tahsiniyyat (luxuries) – These provide ease and prosperity for human life and is mainly for beautifying purposes such as beautiful homes, stylish clothes and latest technological devices. 

The traditional classification of Maqasid al Shariah as mentioned above was criticized by contemporary theorists for a number of reasons. Amongst them raditional Maqasid are concerned with individuals rather than families, societies and humans in general. Traditional Maqasid did not include freedom and justice which are universal and basic values. Traditional Maqasid was not derived from original scriptures and sources rather it was deduced from studying ‘Fiqhi’ literature.

To address the flaws in traditional Maqasid, modern scholarship established new classifications that took into account additional dimensions. Contemporary classifications divide Maqasid into three levels:

General Maqasid: These are observed throughout the entire framework of Shariah such as Dururat, Hajiyat and newly proposed Maqasid, such as justice and facilitation.

Specific Maqasid: These are observed throughout a specific and certain chapter of Shariah, such as preventing monopoly in financial transactions law and the welfare of children in family law.

Partial Maqasid: These are the ‘intents’ behind specific rulings such as the intent of alleviating difficulty in allowing an ill fasting person to break his/her fast.

Contemporaries expanded the Maqasid to included groups and larger scopes of people such as communities, nations etc. in order to remedy the individuality drawback. They also included new universal Maqasid principles that were derived directly from original scriptures and sources.

Maqasid al Shariah is a tool used mainly by jurists to ensure and development rulings and guidelines for ethical living which serves the best interest of man and saves them from harm.

Conclusion

The ethical underpinnings of Islam, deeply rooted in its scripture, traditions, and jurisprudence, present a holistic and comprehensive framework that addresses both individual and societal moral conduct. As a faith system, Islam transcends mere ritualistic practices to offer a way of life replete with ethical teachings that guide Muslims in navigating the complexities of the modern world.

The integration of classical ethical theories, such as virtue ethics, into the Islamic context illustrates the universality and timelessness of ethical principles. Islam’s emphasis on virtues like patience, justice, and moderation, resonates with the Golden Mean Principle of Aristotle, highlighting the commonalities in ethical aspirations across different philosophical traditions. The Islamic emphasis on Wasatiyyah (moderation) and the Four Cardinal Virtues of the Soul serves as an embodiment of this balanced approach to ethical living.

The concept of Maqasid al Shariah further enriches Islamic ethics by providing a dynamic and adaptable framework that addresses the broader objectives and purposes behind Islamic legal rulings. While traditional classifications of Maqasid have been critiqued for their narrow focus, contemporary scholarship has sought to expand and refine these objectives, incorporating universal values like freedom and justice, and accounting for the needs and complexities of modern societies.

In contrast to secular ethical models, which may lack a transcendent foundation, Islamic ethics derives its strength and resilience from its divine origin. The teachings of Islam, encapsulated in the Quran and the Sunnah, serve as a timeless guide, offering moral clarity and purpose to individuals and communities alike.

In conclusion, Islamic ethics, with its multifaceted approach and dynamic adaptability, offers valuable insights and guidance for ethical living in today’s world. By integrating these principles into daily life, Muslims can strive towards personal development, social harmony, and the betterment of humanity, fulfilling the ultimate objective of serving the interest of all humankind and achieving success in both this world and the hereafter.

May Allah accept our efforts from us and grant us understanding In Sha Allah!

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