Islamic ethics is being defined as akhlaq which means character, nature, and disposition. The word akhlaq has a very close relationship with the word khaliq (the Creator) and makhluq (the creature). Therefore, akhlaq assumes a good relationship between khaliq (the Creator) and makhluq (the creature), and between makhluq (the creature) and makhluq (the creature) themselves. The term khuluq appears in the Qur’anic verse “And You (Muhammad) are on an exalted standard of character”. Khuluq (akhlaq) or character has been referred as the state of the soul that determines human actions. It is neither the soul nor the action. Such character could be acquired through training and practice. In addition, to differentiate between the words character and action, character is the internal and hidden state of the soul, while action is its outward manifestation. Character or akhlaq is the inward cause while action is its outward consequences. A good character hence begets good action whereas a bad character yields bad actions. Al-Ghazali stated that man consists of two forms, khalq and khuluq or akhlaq. Khalq refers to the physical form of mankind while khuluq or akhlaq refers to the spiritual form of mankind. Thus, akhlaq from al-Ghazali’s point of view is rooted in the soul and manifested through man’s actions. Good soul will produce right action and vice versa. Al-Ghazali defined Islamic ethics or ilm al-akhlaq as the way to acquire the well being of the soul and to guard it against the vices. It is also a study of certain religious beliefs and of rightness or wrongness of actions for the purpose of practice, and not for the sake of mere knowledge. Meanwhile, according to Ibn Taymiyyah, Islamic ethics or ilm al-akhlaq is a science that seeks to know which actions should be done and which should be avoided. It is a practical science meant to be applied. Accordingly, Islamic ethics or ‘ilm al-akhlaq is a science which deals with the ways to maintain virtues at their optimum level, i.e, to avoid wrongdoing and to do what is right and desirable.
“There are several verses in the Quran that are related to the divine justice, such as, verses that enjoin justice, disapprove the unjust , and love the equitable and pious to show that Almighty Allah is not an unjust dealer with His servants. Meanwhile, the third ethical problem in the Quran is regarding the human responsibility”.
The scope of Islamic ethics is numerous, far reaching and comprehensive because Islamic ethics deals with the relationship between man and Almighty Allah, man and his fellow men, men and other creatures of the universe, and man with his innermost self. Meanwhile, the two primary sources of Islamic ethics are the Quran and Sunnah of the Prophet Muhammad (SAW). Al-Qur’an is the most significant source given by Almighty Allah for the human being to refer to pertaining to human conduct besides the Sunnah of the Prophet Muhammad (SAW) as the role model to be imitated. Both Quran and the Sunnah of the Prophet Muhammad (SAW) are called the scriptural morality. There are some elements in the Quran which can be considered as fundamental problems of ethics, such as the nature of right and wrong, divine justice and power and freedom and responsibility. There are several verses in the Quran that are related to the divine justice, such as, verses that enjoin justice, disapprove the unjust , and love the equitable and pious to show that Almighty Allah is not an unjust dealer with His servants. Meanwhile, the third ethical problem in the Quran is regarding the human responsibility. The other source of Islamic ethics is Islamic theology. Theologians did not enter into normative questions of Islamic ethics. They discussed the source of ethical knowledge, the basis of moral obligation and the meaning of ethical terms. Besides these epistemological and meta-ethical questions, they also discussed the questions of human freedom and responsibility, and divine justice. The theologians have taken various positions on these ethical questions. The determinists, for instance, upheld the absoluteness of divine power, denied the reality of human freedom and responsibility, and did not try to justify divine justice.
