When I enrolled my son Omar in the German school in Doha in 2011, the administration asked me if I wanted him to take Islamic education or ethics. I chose Islamic education at the time and specified on the registration papers that my son follows Sunni Islam.
A few days later, I received a phone call from a German employee at the school inquiring about what I meant by Sunni Islam. From her tone, it seemed that she thought I belonged to a breakaway religious sect, similar to how Jehovah’s Witnesses are viewed by other Christians.
During my next visit to the school, an Egyptian receptionist, fluent in Arabic and German, stopped me to explain that Germans don’t recognize the differences between Islamic sects and that it was sufficient to register my son simply as a Muslim without specifying a sect.
I told her that I thought the school offered education on different sects, so I wanted to clarify my desire for my son to learn Sunni Islam.
In any case, this was the first time I had heard about the ethics class. I later understood that it teaches beautiful moral values like cooperation, tolerance, and humility without reference to any religious background.
Ultimately, giving up what you want to follow your conscience does not happen overnight. It is the result of an upbringing, from your earliest years, shaped by parents, school, and society as a whole.
Every upbringing has a reference point, whether religious, moral, or a mix of both. Still, there are times when a person might go against what they believe in during a moment of weakness, causing them to feel guilty afterwards, depending on their level of self-awareness. They may then try to fix what they can or, at the very least, avoid falling into the same trap.
This internal struggle creates tension and conflict, leading to self-criticism and heightened awareness, which the Quran calls the “self-reproaching soul” (Al-Nafs Al-Lawwama).
The Islamic educational framework differs from the ethical one in that it seeks divine reward and fears punishment. It does not seek worldly compensation or human gratitude; it is governed by a supreme divine oversight that can never be suspended or escaped. This creates within the human soul a genuine self-awareness, governed by the principles of halal and haram, as well as their nuances, such as what is recommended or disliked, and so on.
In Surah Al-Insan, Allah conveys to us some of the thoughts within the heart of the faithful, who are characterized by their generosity:
“And they give food, despite their love for it, to the needy, the orphan, and the captive. [Saying], ‘We feed you only for the sake of Allah. We do not want from you any reward or thanks. Indeed, we fear from our Lord a Day severe and distressful.’ So Allah will protect them from the evil of that Day and give them radiance and happiness.”
On the other hand, the human ethical framework is based on the relative criteria of benefit and harm. What may be beneficial to some might be harmful to others, and opinions and desires often differ widely, playing a significant role in determining what is truly beneficial or harmful with a fluid and unclear relativity.
Moreover, society only monitors this upbringing, which may often be absent.
The other incentive for non-religious morals revolves around the self and its desire for the recognition of others and the glorification of the ego. This is a trivial reward compared to the eternal and everlasting reward that motivates a person of religious morals.
Noble Morals vs. Moral Decay
The word “ethics” (أخلاق) is the plural form of “character” (خُلق), and linguistically, according to Ahmad ibn Faris ibn Zakariya, who passed away in 395 AH, in his book Mu’jam Maqayis al-Lughah, it is derived from the root “خ-ل-ق” (kh-l-q). This root has two meanings: one is to measure something, and the other is to interact with something. From this comes the meaning of character as a person’s inherent nature, as it has been “measured” upon them.
The word “ethics” does not necessarily have a positive or negative connotation. It can be positive, in which case it is classified as noble morals, or harmful, classified as morally decayed or lacking discipline.
Generally, we can say that every noble character involves a voluntary sacrifice or a loss of personal interest. This is a logical and implicitly understood concept; otherwise, noble morals would be easy for everyone to adopt, whether noble or lowly, and they would no longer be traits worthy of admiration and appreciation.
For example, there is no generosity without sacrificing wealth, no cooperation without sacrificing effort, no humility without sacrificing status, no chastity without sacrificing pleasure, and no forgiveness without sacrificing a taken right.
How is character formed?
In an article titled Engaging and Shaping the Theme of Nationalism in Depicting Wars, Yousif Al-Hamadi argues that representing a nation’s history highlights its collective memory through shared knowledge of past events. This collective memory evolves and is passed down within society at individual and institutional levels through various forms of communication.
The importance of collective memory to society stems from its ability to provide a vision of what is necessary for the existence and continuity of any human group. It also shapes identity, beliefs, and values through the behaviours and contributions of the group, as well as organizes political agendas for the present and future.
In contrast, the individual definition of any social identity in sociology and psychology, such as cultural or ethnic identities, focuses on the feelings and thoughts related to belonging to a particular group. This definition has two dimensions: one emerges from the individual’s belief that they belong to a group, as when someone says, “I am Arab,” which entails emotional significance and values tied to this belonging.
The second dimension stems from the individual’s awareness and acceptance of the importance of belonging to the group, as in when someone says, “I am proud to be Arab and to belong to the best human society.”
On the other hand, some argue that the meaning of identity-based on a group often arises within the context of a socio-cultural discourse, so it is not purely individual. At least partially, it must exist within a national or cultural society.
The French philosopher Montesquieu introduced the concept of identity in the 18th century. He argued that humans are influenced by many factors, such as climate, religion, laws, principles, ethics, customs, and past experiences, all of which form a general spirit together.
We cannot overlook what the German philosopher Johann Gottfried added: this spirit is passed down from generation to generation through shared customs, systems, culture, language, and art. All members of this particular society share geographic traits and historical traditions, which inspire this spirit to create culture and homeland, infusing life with an essence that shapes identity, beliefs, and values.
Islamic Education
Islamic education aims to instill Islamic morals in children. Dr Adnan Mustafa Khatatbeh defines it in his study The Moral Foundation of Islamic Education and its Educational Implications (2014) as “a system of Islamic values and guidance that serves the Muslim community and regulates the behaviour of the individual Muslim toward themselves and others, to achieve happiness in this world and success in the hereafter.”
Abu Hamid Al-Ghazali, who passed away in 1111 AD, emphasizes in his book Ihya Ulum al-Din that a character trait is not considered a true moral characteristic unless it is “a deeply ingrained attribute in the soul, from which actions emerge effortlessly and without the need for thought or deliberation.” He stipulated that actions must be effortless and not forced, “for if one gives money or remains silent when angry with effort and deliberation, this cannot be called generosity or forbearance.”
Undoubtedly, Islamic thought encourages respectful and constructive dialogue with those who differ in belief. Allah says in Surah Al-Ankabut:
“And do not argue with the People of the Scripture except in a way that is best, unless they are those who commit injustice among them, and say, ‘We believe in what was revealed to us and what was revealed to you, and our God and your God is one; and we are Muslims [in submission] to Him.'”
It also encourages critical thinking and not believing anything without scrutiny. Allah says in Surah Al-Isra:
“And do not pursue that of which you do not know. Indeed, the hearing, the sight, and the heart—all of those [about such things] will be questioned.”
He also says in Surah Al-Hujurat:
“O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin…”
And in Surah Al-Qalam:
“And do not obey every worthless habitual swearer.”
However, at the same time, Islam sets a red line regarding criticism of God’s commands or prohibitions. It is illogical to believe in Him as a wise, just, and knowledgeable Creator and then object to His commands, as this contradicts belief in Him without any other justification.
Allah says in Surah Al-Anbiya:
“He is not questioned about what He does, but they will be questioned.”
And in Surah An-Nisa:
“But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.”
In Surah Al-Imran, He says:
“Say, ‘We have believed in Allah and in what was revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Descendants [Al-Asbat], and what was given to Moses and Jesus and the prophets from their Lord. We make no distinction between any of them, and we are Muslims [in submission] to Him.’ And whoever desires other than Islam as religion—never will it be accepted from him, and he, in the Hereafter, will be among the losers.”
Disobedience to Allah falls into two categories: weakness and arrogance. If it is due to weakness, the door of repentance and forgiveness is open, as with Adam and his wife. But if it is due to arrogance and defiance of God’s command, it is an unforgivable sin, deserving only of curse and expulsion from mercy, as happened with Iblis.
Consider the disobedience of Adam and his wife. Allah says in Surah Al-A’raf:
“And [We said], ‘O Adam, dwell, you and your wife, in Paradise and eat from wherever you will, but do not approach this tree, lest you be among the wrongdoers.'”
Then, observe their admission of guilt, their remorse, and their plea for forgiveness:
“They said, ‘Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.'”
In contrast, consider Iblis’ defiance of God’s command without any moment of regret or repentance. In Surah Al-Hijr, Allah says:
“Except for Iblis, he refused to be among those who prostrated. Allah said, ‘O Iblis, what is [the matter] with you that you are not with those who prostrate?’ He said, ‘Never would I prostrate to a human whom You created out of clay from an altered black mud.’ [Allah] said, ‘Then get out of Paradise, for indeed, you are expelled. And indeed, upon you is the curse until the Day of Recompense.'”
It is arrogance that is unforgivable. Allah recounts His dialogue with Iblis in Surah Al-A’raf to warn us against this rebellious attitude toward His commands:
“[Allah] said, ‘What prevented you from prostrating when I commanded you?’ [Iblis] said, ‘I am better than him. You created me from fire and created him from clay.’ [Allah] said, ‘Descend from it, for it is not for you to be arrogant therein. So get out; indeed, you are of the debased.'”
Moral Education
Many nations have succeeded in building their moral systems without relying on a religious foundation, instead depending on humanistic frameworks that emerged from philosophical ideas. These ethical systems rely on societal oversight, where wrongdoers are punished, and the adherents are rewarded and praised. However, there are gaps in the non-religious moral education model.
Japan is a striking example of deeply rooted moral values in society, making it a highly advanced country on all levels. However, it faces existential psychological and social challenges that threaten its survival, such as rapidly declining birth rates, which pose a severe demographic threat, and rising suicide rates.
Germany, where the Nazis came to power through democratic elections, committed the largest massacres seen in Europe without any sense of regret, only expressing remorse after the Nazi model itself was defeated by military force.
The United States and its Western allies have seen the rise of a strong leftist movement advocating for nudity and the acceptance of homosexuality, which stands in stark contrast to its recent past when such practices were criminalized.
Moral Education in the Arab World
Recently, there has been a clear call in the Arab world for moral education without a religious foundation, and this is already being applied in the educational curricula of countries like Iraq and the UAE.
The Iraqi Ministry of Education’s Moral Education textbook for the first year of middle school (2024) emphasises concepts like environmental preservation, time management, self-reliance, and dedication to work. However, these concepts are presented without any mention of religious texts that could support them, except for a few passing mentions of obedience to God in general, without any specific reference to Islam.
A similar curriculum can be found in the UAE Ministry of Education’s textbook for the second grade (2017-2018), which focuses on good morals such as accepting and respecting others, adhering to the law, and cooperating with others. A digital search of the book revealed no Quranic verses or Hadiths, nor is the word “God” mentioned, except in prayers for deceased national leaders.
Western Obstacles to Restoring the Islamic World’s Leading Ethical Role
Kuwaiti thinker Mahna Al-Mahna believes that the West has no objection to Muslims practising their religious rituals. However, it actively works to prevent the realization of three core Islamic concepts: jihad, caliphate, and enjoining what is right and forbidding what is wrong.
From the West’s perspective, jihad is considered extremism, even if it is a peaceful military force intended to protect Muslims from having their resources stolen and lands occupied.
The caliphate, in the West’s view, is a threat because the political, economic, and military unification of Muslim countries across a vast geographic area would prioritize the interests of Muslims only, leaving them independent and unwilling to submit to others.
As for enjoining what is right and forbidding what is wrong, it is rejected in the Islamic world from a Western perspective because it is a peaceful tool for continuous improvement and combating corruption before it becomes entrenched.
Therefore, the West tirelessly intervenes to change Islamic education curricula in the Islamic world, replacing them with alternative references.
However, internal challenges are more dangerous than external ones. These are psychological and social ailments that require the efforts of sincere, righteous reformers and divine assistance.
Allah says in Surah Al-Anfal:
“…He supported you with His help and with the believers. And He brought their hearts together. If you had spent all that is on the earth, you could not have brought their hearts together, but Allah brought them together. Indeed, He is Exalted in Might and Wise.”
