[63]
A Global Ethics for a Globalized World
Anis Ahmad
Abstract
[Islamic ethics recognizes the role of intuitions, reason, customs and traditions, so long as all these draw their legitimacy from the Divine principles. First and foremost is the principle of coherence and unity in life. The second foundational ethical principle is the practice of justice or equity, fairness, moderation, beauty and balance in life. Then come respect, protection and promotion of life. The role of reason and rational judgment in human decision-making is also important. Protection of linage and dignity of genealogy, too, has relevance to people of the entire world. These divinely inspired ethical principles of Islam – transcending finitude of human mind and experience – are not local, regional or national on their origin. Their universality makes them globally applicable, absolute and pertinent in changed circumstances and environment. They are human friendly and offer appreciable solutions to human problem in this age of globalization. – Eds.]
A phobia generally stands for an obsession or an intense fear of
an object or a situation, like dog phobia, school phobia, blushing
phobia. Phobias are associated with almost any psychiatric condition
but are most often related with anxiety or obsessional states leading to
queer compulsive behavior.1 Islamophobia, a pegurative terminology,
used more frequently in post 9/11 era, refers to a reactionary
understanding of Islam and Muslims as dogmatic, fundamentalist, less
civilized, anti-rational, backward, destructive and terrorist. Islam is
perceived through the prism of news and media as a faith which
prescribes all those things which conflict and negate the western value
system and pose a threat to the western civilization and rationality.2
This conceptual and psychological problem of the western statesmen,
media experts, think tanks and researchers is not recent. Islam and
Muslims have been for centuries regarded rivals, enemies and
opponents of the west. For the past two centuries, at the least, a
political, intellectual and cultural encounter, between the west and the
Muslim world, has taken place. In this encounter the west was has been
on an offensive and the Muslim world took mostly a defensive
approach. With the rise capitalist economy, secular political system and
liberal intellectual tradition in the west, the western imperialism
penetrated its political, economic and cultural colonialism deep in the
Muslim world. One symbol of it was that the official and commercial
language of the colonizer replaced the native languages. Consequently
in some Muslim lands (Algerian, Tunis, Morroco) French because
Prof. Dr. Anis Ahmad is a meritorious Professor and Vice Chancellor, Riphah
International University, Islamabad. He is also Editor of Quarterly Journal Maghrab awr Islam (West & Islam), published by Institute of Policy Studies, Islamabad. 1 Ley, “Phobia,” 7. 2 Said, Covering Islam, 7.
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64
practically their first language and Arabic become secondary; In the
Pakistan sub-continent, Sudan, Malaysia, South Africa and Nigeria
whenever the British colonialism ruled, English because official
language. Similarly Italian and Dutch languages were popularized
among in Libya and Indonesia. Adoption of a foreign language had its
socio-cultural implication on the Muslim people. At the same time their
relationship of the colonizer and the colonized also persuaded the
colonizer to understand the mind of the colonized and take necessary
measures to keep the colonizer subjugated. In order to understand and
control the colonized, imperialists tried to learn about the native
languages and cultures. This persuaded the British, French, Italian and
Dutch, to create centers for study of the Orient with focuses on study of
language and culture of the natives. They also trained a generation of
native scholars who subscribed to the western mind-set, research
methodology and its basic assumptions.
All known civilizations have their distinct concepts of good and
bad. Even those considered as “uncivilized” and heathens believe in
certain norms and values. They generally respect their elders and love
children, they value honesty and disapprove cheating. Traditionally,
local customs and traditions, after continuous practice, evolve into
norms and laws. These norms and laws define for them what is good or
bad behavior. When ethical behavior is considered an obligation and
duty, it is called deontological ethics. Furthermore while determining
right or wrong, one may take up an objective or subjective approach.
Those who think good and right can be known like natural objects, or
that right and wrong can be empirically verified are called ethical
naturalists. While those who think right or wrong are a matter of
emotions, or attitude of a group, are termed emotivists. Those who
hold to non-cognitivism and think that attitudes of a group determine
ethicality or non-ethicality of a judgment are called ethical relativists.
The word ethics [ethickos in Greek, from ethos meaning custom
or usage] as a technical term also refers to morals and character.
Moralis was used by Cicero, who considered it the equivalent of the
ethikos of Aristotle with both referring to practical activity3. Ethical
behavior in general means good conduct, acting with a sense of right
and wrong, good and bad, and virtue and evil. Philosophers classify
ethics in various categories, for example Normative ethics deals with
“building systems designed to provide guidance in making decisions
concerning good and evil, right and wrong…”4.
With these preliminary observations on the meaning of the
term, we may look briefly on the axiological and teleological aspects of
ethical behavior. The axiological or value aspect subsumes that ethical
behavior is to be considered good. The latter simply means that the
3 Reese, Dictionary of Philosophy, 156. 4 Ibid, 156.
A Global Ethics for a Globalized World
65
ultimate objective and purpose of an action should be achievement of
good. In either case western and eastern ethical thought consider social
consensus, at a given time, as the source of legitimacy of an ethical
act. Though certain ethical values apparently carry universality e.g.
truth, the question, what is truth as such, whether truth is practiced for
the sake of truth, or to avoid a personal harm, or for the collective
benefit of a society, can be approached from different perspectives.
In Western thought Bishop Joseph Butler (1692-1752 C.E.) held
that a person‟s conscience, when neither polluted nor subverted or
deranged intuitively, makes ethical judgments. Immanuel Kant (1724-
1804 C.E.) is known for his taking law as the basis of ethics; therefore
here ethical behavior, for him, is a matter of a categorical imperative.
Jeremy Bentham (1748-1832 C.E.) considered the greatest good of the
greatest number of the people as the goal of ethics. Herbert Spencer
(1820-1903 C.E.) evolved the concept of evolutionary utilitarianism.
Edward A. Westermarck (1862-1939 C.E.) pleaded the view of ethical
relativism thus considering ethical systems as a reflection of social
conditions. While William of Ockham (1290-1349 C.E.) regarded ethics
as having religious origin in the will of God where the Divine command
declares what is right or wrong.
Except for a handful of religious thinkers and philosophers,
those in the East or the West
consider intuition, collective
good or social conditions
responsible for considering an
act good and ethical or bad
and immoral. Nevertheless
certain concepts such as
justice, beneficence and non-
malfeasance are commonly
agreed as basic ethical
principles in the West. Islamic
ethics on the contrary draws
its legitimacy from Divine revelation or Wah}ī. The Qur‟ān and the Prophetic Sunnah provide
universal ethical principles with specific instructions on what is good, therefore permissible and allowed (h}alāl), what is desirable (mubāh})
and what is bad and impermissible (h}arām) as well as what is disliked
(makrūh).
These two comprehensive terms, h}alal and h}aram cover all
possible areas of human activity wherein one exercises ethical
judgment, and thus acts morally or immorally. Ethical boundaries (h}udūd) are drawn to indicate areas to be avoided. A vast area of
mubāh} also exists where under general universal Divine principles,
Maqās}id al-Sharī‘ah or objectives of the Divine law, individual and
collective rational, logical and syllogistic reasoning (ijtihād) leads to
judgments and positions on emerging bio-medical and ethical issues.
All known civilizations have their
distinct concepts of good and bad.
Even those considered as
“uncivilized” also believe in
certain norms and values.
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66
The basic difference between the Eastern and Western ethical
philosophy, and the Islamic ethical paradigm can be illustrated with the
help of a simple diagram.
Evolution of Ethical Values in the East and the West
Ethical Norms
and values
Social Habits
and Behavior
Local Customs
and Traditions
Sociologist, anthropologists and historians of culture trace origin of
ethical values of a people in their physical environment. With the
change in space and time, values and norms are also expected to
change. The norms and values of a pre-industrial society and a post-
modernist society are not expected to be similar. Social, economic and
political evolution is supposed to cause basic changes in the value
system of a people who go through this process. Values and norms,
therefore, are considered relative to socio-economic change. Truth,
beauty and justice are, therefore not absolute but subject to
environmental change and evolution. Man is supposed to adjust his
behavior and conduct accordingly.
Islamic ethics recognizes the role of intuitions, reason, customs
and traditions, so long as all these draw their legitimacy from the
A Global Ethics for a Globalized World
67
Divine principles of Sharī‘ah. No customs or traditions contrary to the
principles of Sharī‘ah can serve as the basis of social, economic,
political, legal and cultural policies and practices. Social development
and progress is subservient to Sharī‘ah. Divine legislation (Sharī‘ah, in
the strict sense of the word) is neither a product of social evolution nor
particular to a place, people, society or historical context. Its principles
are operational in all seasons and in a variety of human conditions.
Islamic ethics is founded on divine principles of sharī‘ah (the maqās}id) which can be summarized as follows: First and foremost is
the principle of coherence and unity in life (tawh}īd). It simply means
that human behavior has to be coherent, unified and not contradictory
and incoherent. If it is ethical to respect human life, the same principle
should be observed when a person deals with his friends or adversaries.
Justice, truth and thankfulness should not be selective. If a person
declares that Allah is the Ultimate Authority in the universe, then His
directions and orders should be followed not only in the month of
Ramadan and in the masjid or within the boundaries of the Ka‘bah, but
even when a person is in the farthest corner of the world one should
observe Allah‟s directions in one‟s personal life, in economic activities,
social transactions, as well as in political decision making. Unity in life or tawh}īd in practice, therefore, is a value and norm not particular to a
place, time or people.
If a comparison is made with Confucianism for example, one
finds that in Confucianism (founded by Confucius: 551-479 B.C.E.),
there is great emphasis on the noble person (chuntzu). The noble
person is expected to observe
certain values like humanity,
benevolence and compassion
(jen); righteousness (yi), filial
piety (xiao) and acting
according to “rules of
propriety” in the most
appropriate manner, or
observing ritual and ceremony
(li).
Jin or human
heartedness and yi or
righteousness together build a person of high moral quality5.
Righteousness and human heartedness in Confucianism are not for the
sake of any utilitarian end. Righteousness has to be for the sake of
righteousness. This reminds us of the Kantian categorical imperative, or
following ethics as a legal obligation. Confucianism does not accept
ethical relativism. In other words, ethical behavior and a righteous
person stand for “principled morality”.
5 Yu-Lan, The Spirit of Chinese Philosophy, 10-12.
Islamic ethics recognizes the role
of intuition, reason, customs and
traditions, so long as all these
draw their legitimacy from the
Divine principles.
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68
The Confucian term li is often translated as “ritual” or
“sacrifice”. The fact of the matter is that it stands for more than doing a
ritual in the prescribed manner. Confucius, in response to one of his
students, is reported to have said: “in funerals and ceremonies of
mourning, it is better that the mourners feel true grief, than that they
be meticulously correct in every ceremonial detail.”6 Ethics in practice
appears a major concern of Confucianism. It also indicates that ethical
consciousness and a desire for ethical and moral conduct and behavior
is a universal phenomenon.
Thus according to the Islamic worldview, ethical and moral behavior (taqwa, ‘amal-s}āleh), observing what is essentially good
(ma‘rūf) and virtue (birr) is an obligation. Reasoned ethical judgment is
the basis of man‟s relation with his Creator as well as the basis of
serving and interacting with His Creation .Every human action is to be
based on ma‘rūf and taqwa, which are the measurable manifestations
of tawhid or unity in life. Man is neither an economic entity nor a social
animal, but an ethical being. Allah informed the angels before the
creation of the first human couple that He was going to create His
khalīfah, vicegerent or deputy, on earth. Allah did not say a “social
animal” or an “economic man” or a “shadow of god/monarch” or one
“obsessed with libido” was going to be created. khalīfah conceptually
means a person who acts ethically and responsibly. Therefore Man in
the light of the Qur‟ān is essentially an ethical being.
This realization of the unity in life, is the first condition for being
a believer in Islam and this principle has global application. Hence not
only for a Muslim but also equally for a Buddhist, Confucian, a
Christian, or a Hindu it is important to liberate oneself from
contradictions in conduct and
behavior. Specifically for a
Muslim observance of one and
the same ethical standards is
a pre-requisite for Īmān or
faith. An authentic Prophetic h}adīth states:
“It is reported on the
authority of Anas b. Malik that
the Prophet (May peace and
blessings be upon him)
observed: one amongst you
believes (truly) till one likes
for his brother or for his neighbor that which he loves for himself.” 7
The Qur‟ān in several places underscores unity in action or unity
in behavior and profession as the key to ethical and moral conduct.
6 Creel, Chinese Thought from Confucius to Mao Tse-tung, 33. 7 Saheeh Muslim. Book 1. Hadīth no. 72.
The principle of coherence and
unity in life is the first and
foremost. It simply means that
human behavior has to be
coherent, unified and not
contradictory and incoherent.
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69
“O Believers! Why do you say something which you
do not do? It is very hateful in the sight of Allah that
you say something which you do not do.” 8
Unity in life as the first core teaching of Islam also happens to
be the basis of what have been called objectives of the Sharī‘ah (maqās}id al-Sharī‘ah). Since unity in life means elimination of dual
standards of ethics and morality and development of a holistic
personality, its applicability and relevance is not particular to be
Muslims. Needless to say the objective of sharī‘ah are essentially
objectives of humanity as such truly global. The Qur‟an invites the
whole of humanity to critically
examine human conduct and
behavior, and through the application of tawh}īd, create
harmony, balance, coherence
and unity in human conduct and
social policy. This principle was
not a tribal, Arabian or Makkan
practice. It was revealed to the
Prophet that the Rabb or
Naurisher of the whole of
human community is Allah
alone, therefore He alone to be
taken as Transcendent creator
and sustainer of the whole universe and mankind. The Qur‟anic
terminology Allah is not an evolved form of ilah but proper and personal
name of Transcendent creator of mankind. Islamic law similarly was not
a matter of Arabian customs traditions assigned normativeness by
Islam. Islam cause to Islamize the Arabs and non-Arabs. It never
wanted to Arabize the non-Arabic speaking world community.
The second foundational ethical principle, and an important
objective of the Sharī‘ah is the practice of „adl (justice) or equity,
fairness, moderation, beauty and balance in life. ‘Adl (justice) is one of
the major attributes of Allah, for He is Most Just, Fair and
Compassionate to His creation. At the same time, it is the principle
operating in the cosmos, in the world of vegetation, in the animal
world, sea world as well as in humanity at large. The Qur‟ān refers to
the constitution of man regarding this principle:
“O man! What had lured you away from your
Gracious Rabb, Who created you, fashioned you,
proportioned you.”9
8 As-Saff:61:2-3. 9 Al-Infitaar: 82:6-7.
Second foundational ethical
principle, is the practice of
justice or equity, fairness,
moderation, beauty and balance
in life.
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70
In Islam ethical conduct and virtuous behavior (taqwa) is
directly linked with ‘adl:
“O Believers! Be steadfast for the sake of Allah, and
bear true witness, and let not the enmity of a people
incite you to do injustice; do justice; that is nearer to
piety….”10
‘Adl is a comprehensive term. It also includes the meaning of
excelling and transcending in ethical and moral conduct:
“Allah commands doing justice, doing good to others,
and giving to near relatives, and He forbids
indecency, wickedness, and rebellion: He admonishes
you so that you may take heed.”11
Though generally taken to mean legal right of a person, „adl has
much wider implications. At a personal level it means doing justice to
one‟s own self by being moderate and balanced in behavior. Therefore
if a person over sleeps or does not sleep at all, starves in order to
increase spirituality or to lose weight, or on the contrary, overeats and keeps on gaining weight, in both cases, he commits z}ulm or injustice
to his own self. „Adl is to be realized at the level of family. The h}adīth
of the Prophet specifies that one‟s body has a right on person similarly
his wife has a right on a person.
One who is kind, loving, caring and
compassionate toward family is
regarded by the Prophet a true
Muslim. „Adl has to be the basis of
society. A human society may
survive despite less food but no
society can survive without „adl or
fairness and justice. „Adl in
economic matters means an
economic order with oppressions,
monopoly and unfair distribution of
wealth. It also demands political
freedom and right to association, difference of opinions, criticism and
right to elect most suitable person for public position. If a political
system does not provide freedom of speech, respect for difference of
opinion and practice of human rights it cannot be called a just political
order. The capitalist world order, because of its oppressive nature cannot be called an „adil order. It remains a z}alim order so long it does
not provide the due share of the laborer.
10 Al-Ma’idah: 5:8. 11 An-Nah}l: 16:90.
A human society may
survive despite less food
but no society can survive
without fairness and
justice.
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71
‘Adl in a medical context means professional excellence in one‟s
area of competence and specialization, for the simple reason that ‘adl
means doing a thing at its best. It implies devoting full attention to the
patient in order to fully understand the problem and coming up with the
best possible remedy. It also means prescribing a quality medicine with
least financial burden on the patient, and avoiding unnecessary
financial burden on a patient by prescribing irrelevant laboratory tests
or high cost medicine when a less costly medicine can do the same.
Thus if in one single area proper attention is not paid, it is deviation
from the path of ‘adl.
The third vital global ethical principle and one of the objective of
the Sharī‘ah is respect, protection and promotion of life. It too has
wider and vital implications for the whole of mankind. This principle is
drawn directly from the Qur‟ānic injunction that saving one human life
is like saving the whole of mankind, and destroying one single life,
unjustly, is like killing the whole of mankind.12
This Qur‟ānic injunction
makes it obligatory on every believing Muslim to avoid harming life or
killing, except when it is in return for committing manslaughter or
causing lawlessness in society.13
Since the word used in the Qur‟ān is nafs which means, self,
soul, individual human being, it is not particular to the Muslims or
people of a particular faith, creed or ethnicity. No individual or group of
human beings can be killed, or their life harmed without an ethical,
objective and legal justification. It also means that life when even in its
developmental stage is equally honorable and valuable. A fetus hence
has the same sanctity as a full-grown human being. Therefore any
things that can harm the fetus is also to be avoided in order to ensure
quality of life is not marginalized. For example if a female during
pregnancy uses alcoholic beverages, or drugs or even smokes,
medically all these are going to harm the fetus, and thus effect the
quality of life in future of a child yet to harm.
Not only this, but the principle has further serious implications
even for environmental policies. It is also directly relevant to the
manufacturing and production of pharmaceuticals. If the quality of
pharmaceuticals is not controlled, their use is bound to harm life.
This principle is also related to public policy on population. It
does not allow state to interfere in the bedroom of a person and impose
an embargo on childbirth, or allow abortion. These are only a few
serious ethical issue directly related to the principle of value of life.
12 “That whoever kills a person, except as a punishment for murder or mischief in the land, it will be written in his book of deeds as if he had killed all the human beings, and whoever will save a life shall be regarded as if he gave life to all the human beings…” Al-Ma’idah:5:32. 13 Ibid.
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72
Obviously these are universal applications of this principle and not
confined to the followers of Islam.
The fourth major ethical principle relates to the role of reason
and rational judgment in human decision-making. The fact that human
beings should have reasoned judgments, and rise above emotional
behavior, blind desires and drives is a major concern of the Sharī‘ah.
Consequently Islam does not permit suspension of freedom of
judgment. An obvious example is, if a person gets addicted to drugs or
hooked to intoxicants, their use influences his personal and social
relations, freedom of will, as
well as personal integrity. In
Islam independence of reason
and rational judgment is a pre-
condition for all legal
transactions. The Qur‟ān
considers the use of intoxicants immoral (fah}āsh). It is not only
sinful but also legally prohibited.
Modern medical research also
confirms the harmful effects of
drugs and intoxicants on the
mental health of people
irrespective of their race, color
or religion. However Islam‟s concern for reasoned and rational behavior
in personal and social life is not peculiar to Muslims. It‟s universal
values have global relevance to the conduct and behavior of all human
beings at a global level.
The fifth principle, protection of linage and dignity of genealogy,
too, has relevance to people of the entire world, irrespective of their
religion, race, color or language. It makes protection of genetic identity
and protection of lineage an ethical and legal obligation. The Islamic
social and legal system considers free mixing of sexes and pre-marital
conjugal relations immoral as well as unlawful. This has serious
implications for health sciences, social policy and legal system. This
global ethical principle deters a person from commercialization of the
human gene and also from the mixing of genes (such as in the case of
a surrogacy). This principle helps in preserving high standard of
morality in human society. It also discourages anonymity of the gene
and helps in preserving tradition of genetic tree.
This limit review of the objectives of Islamic shari‘ah indicates
that every principle has global relevance to ethical and moral conduct of
persons in a civilized society. The purpose of this brief resume of
universal and foundational Islamic ethical and moral principles, has
been first to dispel the impression that Islamic ethics is particular to the
Muslims; second to understand the objectives and origin of these
values in the Divine guidance and third, to find out how viable they are
in the contemporary world.
Islamic ethical principles
clearly differentiate between a
reasoned and rational judgment
and a judgment based on the
so-called blind drives.
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73
The principles and the objectives of the Sharī‘ah, as mentioned
above, are practically the objectives of humanity. Many of the
biological, emotional or intellectual and social needs of man have been
interpreted in western social sciences as blind drives, instincts and
animal desires; Islamic ethical principles clearly differentiate between a
reasoned and rational judgment and a judgment based on the so-called
blind drives. For instance, some human actions may have apparent
similarity but they may be poles apart. A person may take a loan from
a bank on a mutually agreed interest rate to establish an industry.
Another person may also borrow money from a bank on the Islamic
ethical principles of profit sharing, and with no interest at all. Both
appear industrial loans yet essentially one supports the capitalistic
exploitative system, while the other encourages commercial and
industrial growth without indulging in interest or usury, totally
prohibited by Islam.
Legitimacy of Ethical Values
Before concluding, it may also be appropriate to add a few words on
the legitimacy of Islamic ethical principles. It may be asked, “do these
principles draw their legitimacy from their customary practice, or draw
their power and authority from somewhere else?
Ethical behavior in all walks of life is a major concern of Islam.
However it does not leave ethical judgment to the personal like or
dislike, or to the greatest good of the largest number of people, though
one of the maxims of the Sharī‘ah directly refers to public good or
maslaha ‘amah. The origin and legitimacy of values in the Islamic world view resides in Divine revelation (wah}ī). Revelation or kalaam/speech
of Allah should not be confused with inspiration or intuition, which is a subjective phenomenon. Revelation, wah}ī or kalaam of Allah is
knowledge which comes from beyond and therefore, it is not subjective
but objective. Being the spoken word of Allah, makes it transcend the
finitude of space and time. Though revealed in the Arabic language, it
addresses the whole of humanity (an-Naas). It uses Arabic language
only incidentally, for clarity in communication. The purpose of
revelation in Arabic was to Islamize the Arabs and not to arabize those
who enter in to the fold of Islam.
Islamic values by their very nature are universal and globally
applicable. None of the ethical norms have their roots in local or
Arabian customs and traditions. These are not particularistic, temporal
values that normally change with the passage of time. These are
universal values having their roots in the Divine, universalistic
revelation. The principle of ‘adl discussed above, is not particular to a
race, color, groups or a specific region, or period of history. Respect
and promotion of life is also a universal value. Similarly honesty,
fairness, truth are neither Eastern nor Western, these are universally
recognized applied values.
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The purpose of these universal Islamic values is to help human
beings develop a responsible vision of life. It is a gross underestimation
to consider life a sport, a moment of pleasure. Life has meaning, an
ethics by which it has to be lived, fashioned and organized.
The Islamic world view, as pointed out earlier looks on human
life holistically. It advocates integration and cohesion in life, and avoids compartmentalization and fragmentation. Tawh}īd or unity in life is
created when one single standard is observed in private and public life
and all human actions are motivated only by one single concern i.e how
to gain Allah‟s pleasure by observing an ethical and responsible life.
Islamic ethics can be summarized in only two points. First and
foremost, is observance of the rights of the Creator; living an ethical
life with full awareness of accountability on the day of Judgment as well
as in this world. Secondly, to fulfill obligations towards other human
beings not for any reward, recognition or compensation, but simply
because it pleases Allah. Serving humanity for the sake of humanity
may be a good cause but what makes serving humanity an ‘ibadah or
worship is serving Allah‟s servants for His sake, and not for any worldly
recognition by winning an excellent reward.
Islamic ethics in practice helps in binding the balanced,
responsible, receptive and proactive personality of a professional. The
primary Islamic ethical values briefly discussed above allow anyone
who follows these in their letter and spirit to reflect as a global citizen,
who transcends above discriminations of color, race, language or
religion. The Qur‟ān invites the entire humanity to adopt the path of
ethical living and practice, in order to make society peaceful, orderly
and responsive to needs of
the community. The Muslim
community is defined in the
Qur‟ān as the community of
ethically motivated persons
(khayra-ummah) or the
community of the middle path (ummatan-wast}ān)
that does not go out of
balance and proportion and
implements good or ma‘ruf.
Ethically responsible
behavior means a behavior that follows universal ethical norms and
laws and resists all immediate temptations. The strength of character
simply means strict observance of principles a person claims to
subscribe to. Thus Islamic professional ethics guides a professional in
all situations where an ethical judgment is to be made, in medical
treatment as well as in business transactions, and administrative
issues.
It is a gross underestimation to
consider life a sport, a moment of
pleasure. Life has meaning, an
ethics by which it has to be lived,
fashioned and organized.
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75
Islamic ethics in practice encompasses not only formally known
social work but practically every action a human takes in society.
Islamic professional or work ethics is not confined to customer
satisfaction. A believer has to act ethically in personal as well as social,
financial, political and cultural matters. Change in space and time does
not lead to any change in ethical and moral standards and behavior.
Quality assurance as an ethical obligation is one of the major concerns
of the Qur‟ān. The general
principles of quality
assurance are mentioned at
several places in a variety
of context.
“Weigh with even
scales, and do not
cheat your fellow
men of what is
rightfully theirs…”14
It is further
elaborated when the Qur‟ān directs, that while delivering goods or
products one should not observe dual standards:
“Woe to those who defraud, who when, they take by
measure from men, take the full measure, but when
they give by measure or by weight to others, they
give less than due.”15
A medical practitioner for example, when he gets his
compensation in terms of consultation fee, it is his or her ethical
obligation to advice a patient with full responsibility, care and sense of
accountability to Allah. The same applies to a teacher, who must deliver
knowledge with full honesty, responsibility and fairness without hiding
the truth, or manipulation of facts. It equally applies to students and
researchers who do their utmost in seeking knowledge and truth, and
produce knowledge while avoiding plagiarism and other unfair means in
research.
14 Ash-Shū’ara:26:182-183. 15 Al-Mut}affifīn:83:1-3.
Islamic ethics in practice
encompasses not only formally
known social work but practically
every action a human takes in
society.
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76
The divinely inspired ethical principles transcend finitude of
humans mind and
experience. These are not
local, regional or national
on their origin, they are
not for a people with a
specific denomination
either. Their universality
makes them globally
applicable, absolute and
applicable in changed
circumstances and
environment. They are
human friendly but not a
result of human intellectual
intervention and offer
appreciable solutions to
human problem in this age
of globalization.
Wamā tawfīqī illa, bi Allah, wa Allahu A’lamu bi als}awāb.
The divinely inspired ethical
principles of Islam – transcending
finitude of human mind and
experience – are not local, regional
or national in their origin. Their
universality makes them globally
applicable, absolute and pertinent in
changed circumstances.
A Global Ethics for a Globalized World
77
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Creel, H.G. Chinese Thought from Confucius to Mao Tse-tung. Chicago:
University of Chicago Press, 1953.
Ley, P. “Phobia.” in Encyclopedia of Psychology. edited by H.J. Eysenck,
et al, Vol III. New York, The Seabury Press, 1972.
Reese, William. Dictionary of Philosophy and Religion Eastern and
Western Thought. New Jersey: Huamanties Press, 1980.
Said, Edward W. Covering Islam, How Media and the Experts Determine
How We See the Rest of the World. New York: Panthoos Book,
1981.
Yu-Lan, Fung. The Spirit of Chinese Philosophy. Boston: Beacon Press,
1947.
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