“Ethical Implications of Islamic Concepts of God”

Introduction: “The world changed on 9/11!” But what do people mean. For many the meaning

is that for the first time in their lives they faced a worldview and value system which was

incomprehensible—radical Islam. The Islamic system had dawned on them and they were

dazzled and confused. Part of the confusion may be traced to Western difficulties in

understanding interactions between conceptions of God and ethical behavior in Islam.

The central aspect of Islam is the unity of God. Human ethics is dependent on the concept of

God. i In The Light (Surah 24) ayia 22 ‫ القران‬the relationship is seen clearly. “Let all who have

plenty and are at ease swear and resolve to aid their kin, the poor and emigrants in the path of

Allah. Let them forgive and be gracious even if it is inconvenient. Do you want Allah’s

forgiveness? Allah is Forgiving and Merciful.”

‫ لقران‬uses two concepts which are names of Allah to tell the patriarch, Joseph’s story. ‫الصدق‬

and ‫ الحق‬are both names of God and ethical qualities in men. However in Arabic culture, the

quality of faithfulness or steadfastness, ‫الصدق‬, is of higher value than being truthful, ‫الحق‬.

In the common understanding of the purpose and destiny of human persons and humanity the

Bible and the foundational purpose for humanity as creature is submission to God in Islam,

1. necessity of the unity of faith and national identity

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Muslim community is founded on honor and shame principles buttressed by external constraints

on behavior. Honor and shame differs from innocence and guilt as a basis for a value system.

The former is communal. It is the honor or shame of the tribe, community, clan, or people which

is affected by the individual or group’s behavior. Muslims expect their behavior and that of other

Muslims near them to bring honor to their community and to the entire family of Islam. Guilt or

innocence is assessed to individuals personally. In general a westerner desires to be judged

innocent much more than he has any concern about bringing honor to a community.

Muslims use peer pressure and external reinforcement to enhance the behaviors known as the 5

pillars of Islam:

Barth, Karl. Church Dogmatics: The Creation of Doctrine. Vol. III, 2. Translated by Harold

Knight, G. W. Bromiley, J. K. S. Reid, and R. H. Fuller. Edinburgh: T. & T. Clark, 1960.

T. Izutsu. Ethico-Religious Concepts, 19-21. [Toshihiko Izutsu. Ethico-Religious Concepts in the Qur’an.
i

Montreal: McGill-Queen’s University Press, 2007.]