Islamic Assessment of Western Ethical Theories & Principles 1

1.0 Introduction
Most religions have an ethical component, often derived from purported
supernatural revelation or guidance. Ethics, which is a major branch of philosophy,
encompasses right conduct and good life. It is significantly broader than the common
conception of analyzing right and wrong. A central aspect of ethics is the good life,
the life worth living or life that is simply satisfying, which is held by many
philosophers to be more important than traditional moral conduct.
The foundational source in the gradual codification of Islamic ethics was the
Muslim understanding and interpretations of the mankind have been granted the
faculty to discern God's will and to abide by it. This faculty most crucially involves
reflecting over the meaning of existence, which, as John Kelsay in the Encyclopedia
of Ethics phrases, "ultimately points to the reality of God." Therefore, regardless of
their environment, humans are believed to have a moral responsibility to submit to
God's will and to follow Islam (as demonstrated in the Qur'an: 7: 172).
Other branch of ethical system is western ethics. Western philosophical works
on ethics were written in a culture whose literary and religious ideas were based in the
Hebrew Bible (Old Testament) and the New Testament. As such, there is a connection
between the ethics of the Bible and the ethics of the great western philosophers.
However, this is not a direct connection; significant differences of opinion in how to
interpret and apply passages in the books of the Bible lead to different understandings
of ethics. Some have suggested that modern understandings of the Bible are
fundamentally mistaken.
This paper tries to assess various western ethical theories and principles from
Islamic point of view.

By Md. Abu Hayat Daraz

 Islamic Assessment of Western Ethical Theories & Principles 2

2.0 Meaning of Western

The term "Western" can have multiple meanings, depending on its context.
Most modern uses of the term refer to the societies that exist in Europe
and North America. Culture-wise, the term may refer to the societies of
Australia and New Zealand as well. By 'Western culture' we today mean
chiefly the culture of the materialistically minded and technologically
advanced societies of those countries, whose ethnic identity is driven
from European ancestry.
Since the countries in the "West" were generally those that colonized
outside of Europe, the term 'Western' became associated with European
colonialism. This presupposed that the colonizer was always superior to
the colonized. This attitude of superiority is even now flaunted by many
of the leaders, in addition to the attitude of the people of the West
towards the people of non-Western societies.

3.0 Defining Ethics

Ethics is not an easy word to define. Almost everyone wants to live an ethical
life, but knowing what that means is not as simple as it sounds! That's where the
phrase ethical dilemma comes from. In some situations, there are two contrasting
ideas that may seem ethical, but it is hard to determine which actually the right course
of action is. Ethical questions depend on our definition of ethics!
The dictionary defines ethics as: the study of standards of conduct and moral
judgment; moral philosophy a treatise on this study; the system or code of morals of a
particular person, religion, group, profession, etc.
Within an Islamic context, the term most closely related to ethics in the Qur’an
is khuluq. The Qur’an also uses a whole array of terms to describe the concept of
goodness: khayr (goodness), birr (righteousness), qist (equity), ‘adl (equilibrium and
justice), haqq (truth and right), ma‘ruf (known and approved), and taqwa (piety).
Pious actions are described as salihat and impious actions are described as sayyi’at.
Ethics, also known as moral philosophy is a branch of philosophy that addresses
questions about morality—that is, concepts such as good and evil, right and wrong,
virtue and vice, justice, etc.

By Md. Abu Hayat Daraz

 Islamic Assessment of Western Ethical Theories & Principles 3

Major branches of ethics include:

• Meta-ethics, about the theoretical meaning and reference of moral
propositions and how their truth-values (if any) may be determined;
• Normative ethics, about the practical means of determining a moral
course of action;
• Applied ethics, about how moral outcomes can be achieved in specific
situations;
• Moral psychology, about how moral capacity or moral agency develops
and what its nature is; and
• Descriptive ethics, about what moral values people actually abide by.

By Md. Abu Hayat Daraz

 Islamic Assessment of Western Ethical Theories & Principles 4

4.0 The Islamic Ethical System

One of the most important aspects of a Muslim's life is for him to have a high
standard of morals. Since the beginning of Islam, Prophet Muhammad (S.A.W.) was
mainly concerned with teaching and disciplining Muslims to have the best manners
and the best personal characteristics. His personal life and behaviour were reflective
of his teachings, which were revelled to him by Allah (S.W.T.). In the Noble Qur’an,
in Surat Al-Qalam, Allah (S.W.T.) describes prophet Muhammad (S.A.W.) saying:
what can be translated as, “And verily, you (O Muhammad) are on an exalted
standard of character.” (Verse 4)
The prophet's (S.A.W.) high standard of manners made him a model for all
Muslims to follow. The prophet (S.A.W.) used to emphasize how important good
manners are for Muslims. For example, Imams Bukhari and Muslim reported that the
prophet mentioned the following:
• “The best of you is the best among you in conduct.”
Someone once asked the prophet (S.A.W.) what deed would lead a man to
paradise, and he answered:
• “Taqwa of Allah (piety) and good conduct.”
Now we shall talk about ethics in Islam, and how it is different from other
ethical systems today.
Unlike other systems, the ethical system in Islam derives from a divine source.
This divine source is the revelation from Allah (S.W.T). Therefore, this system cannot
be changed, or manipulated to fit our desires. It applies no matter what the time or
place. This system has not been changed for thousands of years, it cannot be changed
today, and it will never change until the Day of Judgment. No one, no matter who, has
the authority to change or alter this system, even if the whole world wants to change
it. What was considered good morals in the past will remain as good moral throughout
time. What was considered, as bad moral in the past will remain as bad morals
forever, even if society accepts it as a norm. The system of ethics is not affected by
cultural norms, because Allah (S.W.T) is the One who determined what is acceptable
and not acceptable.
No other ethical system can match up with Islam's ethical system. Only Allah
(S.W.T.) Al-Hakeem, with His great wisdom, could have made such a system that
teaches humans how to deal with every aspect of their lives. This is because Islam is
not a man made system; it is the deen of Allah, He (S.W.T.) made it complete and

By Md. Abu Hayat Daraz

 Islamic Assessment of Western Ethical Theories & Principles 5

integrated. Only Allah (S.W.T.) Al-A'leem with His great knowledge that is infinite.
No man has, can or will ever come up with a system that is so perfect. If we want a
successful and happy life, then just apply Islam to it, and we will have wonderful
results.

By Md. Abu Hayat Daraz

 Islamic Assessment of Western Ethical Theories & Principles 6

5.0 Alternate Ethical System

Once the laws of God have been determined, the next question is to apply them
to situations not particularly mentioned in the legislation. Are the laws equal? Do
some have priority over others? Do they ever contradict each other? These and related
questions must be answered before a particular course of action in a certain situation
can be confidently undertaken. Contemporary ethics differs from the Islamic ethical
system in multiple ways. Six ethical systems now dominate ethical thinking in general
that has been discussed next.

5.1 Relativism (Self Interest)

It stresses that no single, universal criterion can be used to determine whether an
action is ethical or not. Each person uses his or her own principle that may vary from
culture to culture. The relativism school is self-centered; it focuses solely on the
individual and excludes any interaction from outside.
Islam stresses that an individual’s ethical behavior and values should be based
on criteria articulated in the Qur’an and the Sunnah. Relativism implies an inherent
laziness in the decision maker who may justify his/her behavior by simply referring to
criteria based on self interest. Islam stays away from decisions based on only on one’s
perception of a situation. The principle of Shura with others is an intrinsic part of
Muslim.

5.2 Utilitarianism (Calculation of Cost n Benefit)

The moral worth of personal conduct can be determined solely the
consequences of that behavior. An action is ethical if it results in the greatest benefit
or good for the largest number of people.
But the question is who determines what good is for the maximum number of
people? What happens to the minority? How are costs and benefits to be assessed for
non-quantifiable issues? What about individual rights and responsibilities?
One day every soul will come up struggling for itself and every soul will be
recompensed (fully) for all its actions and none will be unjustly dealt with.
(Al Qur’an: 16:111)
Islam considers both individual and collective rights to be important. A Muslim
cannot blame the ummah for his action. Each person is ultimately responsible for
his/her action as an individual. Utilitarianism determines the ethical nature of future

By Md. Abu Hayat Daraz

 Islamic Assessment of Western Ethical Theories & Principles 7

actions through considering their costs against their benefits and can easily be carried
to an extreme.

5.3 Universalism (Duty)

Universalism focuses on the intension of the decision or action. It follows
Kant’s principle of categorical imperative that says a person should choose to act only
if he/she is willing to let everyone on earth in similar circumstances make the exact
same decision and act the same way. Others should be treated as ends, worthy of
dignity and respect, not just as means towards an end. This approach focuses on the
duty that an individual owes towards other individuals and humanity.
According to Kant our action is ethical only when it comes from duty. If we
acted simply out of feeling or self-interest, then our action has no moral worth. Islam,
too, looks at the intension of the person committing an act. But good intension alone
does not make an unethical act ethical.
O people! Behold, the action(s) are but (judged) by intension(s) and every man
shall have but that which he intended.
{Prophet Muhammad (saw)}
Whenever a Muslim follows up a good intension with a permissible action, his
action becomes an act of worship. If an act is haram, then Islam does not allow this
haram act to be used as a means to achieve a good end.
Prophet (saw) says:
If someone acquires wealth through haram means and then gives charity from
it, he will not benefit from it and the burden of sin still remains.

5.4 Rights (Individual entitlement)

To be ethical, decisions and actions must be based on individual rights ensuring
freedom of choice. Individual has moral rights that are non-negotiable.
In this way, some may insists that their rights take priority over the rights of
others resulting inequity. Thus, rights should have limits as well. Islam allows
humankind the freedom to choose his own faith. He bears responsibility for his
actions. The greatest freedom is attained by submission. Indeed, once a person
believes in Allah (swt), he attains a different kind of freedom—Sayed Kotb.
Say: He is Allah, the one and only. Allah, the Eternal, Absolute: He begets not
nor He begotten. And there is none like unto Him.

By Md. Abu Hayat Daraz

 Islamic Assessment of Western Ethical Theories & Principles 8

(Al-Qur’an: 112:1-4)
Islam frees the Muslim from servitude to anyone or anything except Allah (swt).

5.5 Distributive Justice (Fairness & equity)

This approach to ethics revolves around a single value: justice. To be considered
ethical, decisions and actions should ensure an equitable distribution of wealth and
benefits and burdens.
Islam is in favor of justice. According to Al-Qur’an, the role of the message
delivered by his Prophets has been to establish justice. (57:25). Islam agrees with all
of the principles of the distributive justice approach to ethics but in a balanced
manner. Islam does not endorse blind justice because need alone may not require
justice. A Muslim who has tried to get out of an oppressive situation is more
deserving of help than who is simply claiming his share from the wealth of the rich.

5.6 Eternal Law (Scripture)

Ethical decisions are made based on eternal law which is revealed in scripture
and in the state of nature. Writers like Thomas Aquinas, believe that by studying
either scripture or nature, man will become ethically aware.
The eternal law in Islam is not limited to matters of religion; it permeates all
aspects of a Muslim’s life. Taha Jabir al Alwani concludes (from 96:1-5; 68:1-2; 55:1-
3) that humankind has been enjoined by Allah to perform two different kinds of
reading: Al-Qur’an and the natural universe. Those who undertake only the first type
of reading become ascetics. Sometimes, it makes them become imbalanced and
incapable of independent thinking. And it leads to failure of responsibilities as the
stewards of Allah (istiklaf) or the keepers of His trust (amanah). Those who study
only second reading are powerless to answer the ultimate questions. They generally
dismiss everything beyond their abilities to perceive by means of the senses as
supernatural. Thus lead to Shirk.
The reward of Allah (In the Hereafter) is best for those who believe and work
righteousness: but this none shall attain, save those who steadfastly persevere (in
good).
(Al Qur’an: 28:80)

By Md. Abu Hayat Daraz

 Islamic Assessment of Western Ethical Theories & Principles 9

5.7 Other Ethical Principles

There are many others western ethical principles that have a fundamental
difference with Islam namely:
• Epicureanism (Simple Pleasure)
• Prioritarianism (Give priority)
• Platonism (theory of form)
• Stoicism (Behaviour over speech)
• Consequentialism (Outcome)
• Welfarism (Increases economic welfare)
• Libertarianism (Maximise liberty)
• Sexism (Free choice)
• Classism (Discrimination)
• Cognitivism (Mind but not brain)
• Idealism (mental activity)
• realism (Understanding reality)
• Naturalism (Express proposition)
• Subjectivism (attitude held by someone)
• Solipsism (Self existence)
• Hedonism (Maximise pleasure)
• Contractarianism (Unbiased)
• Egoism (Self Interested)
• Intellectualism (Promotes knowledge)
• Empiricism (Sense experience)
• Emotivism (Express emotion)
• Eroticism (Physical desire)
• Primitivism (Back to basic)
• Ethnocentrism (Cultural group importance)
• Prescriptivism (Do not express propositions)
• Nihilism (Non existence)
• Skepticism (Questioning attitude)
• Determinism (Determined by previous events)
• Fallibilism (Liable to err)

By Md. Abu Hayat Daraz

 Islamic Assessment of Western Ethical Theories & Principles 10

• Holism (Entire)
• Fatalism (Subjugation/fail to fate)
• Syncretism (Reconcile)
• Activism (Intentional action)
• Mysticism (Awareness through experience)

6.0 Conclusion
It is this sense of equality and justice before God that makes the Muslim
an activism. This sometimes becomes excessive or at any rate misconstrued
as excessive. One can see why Black Africa is attracted to Islam rather
than to other faiths. Even in the US, one-third of all American Muslims
are black.
Even Muslim dietary laws require that the permitted meat is prepared in a
manner that emphasizes cleanliness and a humane treatment of animals. In
fact, these laws are in line with the same trends that have made organic
foods so popular.
The tolerance of Islam is also worth emphasizing, though the popular view
is different. For Muslims, tolerance is an article of faith. This is since
Islam upholds the validity of all the prophetic paths. Muslims believe in
the One God, Who revealed the one religion to all those prophets.
Add to this, the beauty of Islamic mysticism, which is very close to the
heart of the West. Otherwise, how could Jalaluddin Rumi become America's
most popular religious poet?
In short, there is little difference between the core ethics of the West
and Islam. This is despite the materialism and utilitarianism is now
dominant in certain circles, which is abhorrent to Islam. But, in fact, it
is abhorrent to the real Judeo-Christian tradition too.

By Md. Abu Hayat Daraz