Imagine a world where every person, regardless of race, religion, or background, is treated with the same kindness, respect, and dignity they wish for themselves. A world where empathy transcends differences and justice knows no boundaries. This vision is not just an idealistic dream—it is the foundation of Islamic ethics, as articulated by one of the greatest thinkers in history: Imam Al-Ghazali.
In a time of division and rising hostility, Al-Ghazali’s profound teachings on the golden rule serve as a beacon of hope. He championed a moral philosophy that calls for fairness, love, and understanding, extending even to those of different faiths. His words do not merely speak to the past; they whisper urgently to our present, urging us to heal our fractured world with the power of compassion.
As misinformation fuels Islamophobia and global challenges threaten our shared humanity, rediscovering Al-Ghazali’s golden rule is more crucial than ever. It is a call to action not just for Muslims but for all who seek a just and harmonious world. This article explores how Al-Ghazali’s ethics provide a timeless framework for interfaith cooperation, human rights, and the collective pursuit of peace.
The Foundation of Al-Ghazali’s Ethical Philosophy
Al-Ghazali’s ethical system begins with the recognition of God as the central figure in human existence. The nature of the soul, its origin, its purpose, and its ultimate return to God after death are fundamental to his moral framework. Al-Ghazali emphasizes that the ultimate goal of human life is to achieve a harmonious relationship with God, which will lead to eternal paradise in the afterlife. This relationship, however, requires more than mere belief; it demands rigorous character development and outward acts of devotion and social responsibility.
Al-Ghazali’s ethics are God-centered, meaning that divine revelation, as expressed in the Qur’an and the teachings of Prophet Muhammad, is the ultimate source of moral guidance. However, Al-Ghazali does not entirely dismiss independent moral reasoning. Instead, he sees it as complementary to divine revelation. In his view, human beings are called to engage in self-purification through inner character development while fulfilling their social duties as pious servants of God.
Divine Love and the Nature of God’s Attributes
Central to Al-Ghazali’s philosophy is the concept of divine love, which he sees as a reflection of God’s nature. God is described by 99 names in the Qur’an, each representing a different aspect of His being. One of the most profound of these names is Al-Wadud, the Loving One. This name expresses God’s deep care, mercy, and affection for His creation. As mentioned in the Qur’an, “But He is the Most Forgiving, the Most Loving” (85:14), God’s love is boundless and all-encompassing.
Al-Ghazali explains that divine love is not an emotional state as humans experience it. Instead, it is an active force God’s love is a desire to benefit His creation. He writes:
Al-Wadud: The Loving-kind wishes all creatures well and accordingly favors them and praises them. In fact, love and mercy are only intended for the benefit and advantage of those who receive mercy or are loved; they do not find their cause in the sensitiveness or natural inclination of the Loving-kind One. For another’s benefit is the heart and soul of mercy and love and that is how the case of God, may He be praised and exalted, is to be conceived.
This understanding of divine love reveals a more profound truth: God’s love is selfless and directed entirely toward the well-being of His creatures. It is this selflessness that forms the foundation for the Golden Rule.
The Golden Rule in Al-Ghazali’s Thought
Al-Ghazali’s conception of the Golden Rule is rooted in the nature of God’s love and mercy. If God wishes only the best for His creation, it logically follows that human beings, as God’s servants, should also expect the best for others. Al-Ghazali expresses this concept with great clarity:
One is loving-kind among God’s servants who desire for God’s creatures whatever he wishes for himself; whoever prefers them to himself is even higher than that.
For Al-Ghazali, the Golden Rule is not just a call for empathy or kindness but a moral obligation. A worshiper’s love for God’s creatures should mirror the love that God has for them. This ethical teaching goes beyond personal gain or comfort; it is about desiring the good for others, regardless of one’s interests.
In fact, Al-Ghazali goes even further, highlighting the importance of selflessness and altruism in his teachings. He recounts the example of a pious individual who said:
I want to be a bridge over the fire [of hell] so that creatures might pass over me and not be harmed by it.
This image powerfully captures the essence of true altruism. It is not merely about desiring good for others but actively seeking to protect them from harm, even at great personal sacrifice. This notion is the perfection of virtue in Al-Ghazali’s ethical framework.
Altruism as the Highest Form of Virtue
Al-Ghazali elevates the idea of selflessness to the highest form of virtue. True piety, in his view, is not simply about avoiding harm to others or offering kindness when convenient. It is about preferring others over oneself, even when faced with anger, hatred, or potential harm. The perfection of this virtue occurs when one’s altruism is so complete that nothing, whether personal suffering or difficulty, can diminish the desire to act for the benefit of others.
Al-Ghazali’s Ethics: A Path to Divine Approval
Ultimately, Al-Ghazali’s ethical philosophy is a journey toward the approval of God. It requires both inward spiritual development and outward acts of goodness toward others. Through self-purification, a person strives to become more aligned with God’s attributes of mercy and love. The Golden Rule becomes not only a moral guideline but also a means to strengthen one’s relationship with God and secure eternal happiness in the afterlife.
Al-Ghazali’s teachings on the Golden Rule, grounded in the divine attributes of love and mercy, offer a profound ethical system that encourages selflessness, compassion, and genuine care for others. By following this rule, believers are called to reflect God’s nature, making the world a better place while also drawing closer to the Divine.
References:
- Abul Quasem, Muhammad. The Ethics of al-Ghazali: A Composite Ethics in Islam. Petaling Jaya: Quasem, 1975.
- Hourani, George F. Reason and Tradition in Islamic Ethics. Cambridge: Cambridge University Press, 1985.
- Surat al-Burūj 85:14; Abdel Haleem, The Qur’an, 591.
- Al-Ghazzali, David B. Burrell, and Nazih Daher. The Ninety-Nine Beautiful Names of God: Al-Maqṣad al-Asna fi S̲h̲arḥ Asma’ Allah al-Ḥusna. Cambridge, UK: Islamic Texts Society, 2011.
The Golden Rule: A Broad and Inclusive Principle
Al-Ghazali’s formulation of the Golden Rule is a reflection of his profoundly compassionate worldview. His version of the rule encourages individuals to desire for all of God’s creatures—al-khalq, what they wish for themselves. This broad language signifies a universal approach, encompassing not just fellow believers but also those who might differ in faith. The rule thus applies to unbelievers as well, emphasizing the duty of a Muslim to wish for the salvation and well-being of all humankind, regardless of their beliefs. This understanding reveals an inherent call for goodwill, where a worshiper must place themselves on equal terms with others in terms of benevolent intention. The desire to see the well-being of others, even those who may not share one’s religious convictions, is central to Al-Ghazali’s ethical framework. This interpretation fosters an environment of empathy and unity understanding the needs and desires of others as if they were one’s own.
Yet, Al-Ghazali goes beyond this broader notion, bringing in the concept of altruism (al-ithar). Altruism is not merely about desiring good for others but preferring others over oneself, even to the extent of enduring harm for the benefit of others. Al-Ghazali introduces the idea that, in its most perfect form, the Golden Rule means desiring for others what one desires for oneself to the point of self-sacrifice.
Altruism: Preferring Others Over Self
Altruism, or al-īthār, occupies a higher moral ground in Al-Ghazali’s philosophy. This term conveys a sense of selflessness and sacrifice, encouraging individuals to put the needs of others before their own. Al-Ghazali suggests that this quality is so essential that it is greater than the simple practice of following the Golden Rule. He elaborates on this concept in an emotionally stirring way:
One should desire to save others from damnation in the afterlife to the point that one endures harm from others for their benefit.
This sentiment urges individuals to go beyond mere empathy, to the point of self-sacrifice. The idea is not just to wish for the well-being of others, but to actively engage in their betterment, even if it requires personal suffering. This selfless act embodies the highest moral virtue in Al-Ghazali’s ethical system and reflects the profound mercy of God’s love toward His creation.
Role-reversal and Imaginative Empathy
Al-Ghazali emphasizes imaginative role reversal as an essential method for practising the Golden Rule. The idea of placing oneself in the shoes of another (seeing the world through their eyes) is not merely a conceptual exercise. It is a profoundly empathetic process that fosters greater understanding, compassion, and moral responsibility. Through role reversal, individuals can better appreciate the struggles, pains, and desires of others, leading to more genuine acts of kindness and consideration.
This imaginative empathy, however, is not confined to human relationships alone. Al-Ghazali takes the Golden Rule one step further by relating it to one’s relationship with God. Just as a worshiper ought to act with kindness, fairness, and mercy toward others, Al-Ghazali posits that they should also serve God in the manner they wish to be served. This relationship is a divine echo of the Golden Rule, wherein worshipers aim to reflect God’s love, mercy, and grace in their interactions with the world around them.
Al-Ghazali’s Counsel: Serving God as One Would Serve a Servant
In his letter to a young disciple, Al-Ghazali offers profound advice on how to integrate the Golden Rule into one’s spiritual life. He writes about how to relate to God and others:
[The first is] that you make your relations with God the Exalted such that if you were a servant of yours to behave thus with you, you would be content with him and not weary of liking him, nor get angry. Whatever would dissatisfy you for yourself on the part of this hypothetical servant of yours should dissatisfy you also for God the Exalted, and He is actually your Lord!
This powerful counsel urges the disciple to serve God with sincerity, as one would desire a servant to serve them with unwavering loyalty and respect. The concept of treating God with the same consideration and devotion that one would wish for oneself brings a divine dimension to the Golden Rule, urging the believer to strive for purity in their relationship with the Creator continually.
Furthermore, Al-Ghazali teaches that:
[The second is] whenever you interact with people, deal with them as you would wish yourself to be dealt with by them, for a worshiper’s faith is incomplete until he wants for other people what he wants for himself.
This statement solidifies the idea that the Golden Rule is essential for a worshiper’s faith. It isn’t just about outward behaviour; it is a matter of the heart. One’s faith is incomplete without this selfless love and care for others. Al-Ghazali’s profound understanding of the Golden Rule links it to the very foundation of one’s religious life, making it not just an ethical principle but a spiritual necessity.
The Perfection of Virtue: Altruism in Action
For Al-Ghazali, the perfection of virtue occurs when an individual’s selflessness is complete—when their altruism is not hindered by anger, hatred, or the harm they may receive from others. It is the unwavering desire for the well-being of others, even in the face of personal suffering. In this ideal form, altruism becomes a reflection of divine love, exemplifying God’s mercy and care for His creation.
This message of self-sacrifice and altruistic love calls on believers to elevate their moral behaviour and to embody the very essence of divine mercy. Al-Ghazali’s teachings inspire individuals to not only look inward but to serve others with the same love and care that God shows to His creatures.
Conclusion: A Call to Serve and Love
Al-Ghazali’s teachings on the Golden Rule, altruism, and the empathetic relationship with God present a profound ethical vision that transcends religious boundaries. His emphasis on selflessness, compassion, and divine service offers a pathway to true moral and spiritual fulfillment. Through imaginative empathy and a deep sense of connection with both fellow human beings and God, the believer is called to live a life of moral excellence, embodying the very love and mercy that is at the heart of the Divine.
References:
- Neusner, Jacob, and Bruce Chilton (eds.). Altruism in World Religions. Washington, D.C.: Georgetown University Press, 2005.
- Al-Ghazzali, and Tobias Mayer. Letter to a Disciple: Ayyuha’l-Walad. Cambridge, UK: Islamic Texts Society, 2005.
The Golden Rule: Love for Others as One Loves for Oneself
Al-Ghazali’s interpretation of the Golden Rule is deeply rooted in both the vertical relationship with God and the horizontal relationship with fellow human beings. His ethics mirror the Christian commandment to “love the Lord your God with all your heart, and with all your soul, and with all your mind; and your neighbour as yourself” (Luke 10:27). For Al-Ghazali, the purpose of life is to attain ultimate salvation through a close relationship with God, and the means to this end is the development of a righteous heart and soul.
In his spiritual writings, Al-Ghazali often encourages believers to love for others and the rest of humanity (sair al-nas) what they love for themselves. This inclusive language emphasizes that the Golden Rule is not limited to one’s immediate circle of friends or fellow believers but extends to all of God’s creation. This call for universal love and goodwill mirrors the compassion of God and emphasizes the duty of each individual to foster unity and harmony in society.
The Path to Salvation: Purifying the Heart and Developing Good Character
For Al-Ghazali, the pursuit of salvation and closeness to God requires an inward transformation the purification of the heart from spiritual diseases such as pride, envy, and arrogance. He asserts that the positive character traits (mahasin al-akhlaq) described in the Quran provide the criteria by which a person’s spiritual health should be measured. The very first tradition from the Prophet Muhammad (PBUH), listed by Al-Ghazali, emphasizes the Golden Rule as the hallmark of good character:
“The believer loves for his brother that which he loves for himself.” (Al-Ghazali, 1995)
This foundational hadīth encapsulates the essence of Al-Ghazali’s ethical framework, urging believers to embody a spirit of selflessness and altruism. By adopting this approach, one begins to align with the moral virtues that are essential for both spiritual growth and social harmony.
The Opposite of the Golden Rule: Destructive Vices
While the Golden Rule calls for compassion and empathy, Al-Ghazali also highlights the destructive vices that directly contradict it. These vices, envy, arrogance, and self-pride are spiritual ailments that prevent an individual from genuinely embracing the Golden Rule.
Envy, according to Al-Ghazali, is the desire for others’ blessings, such as wealth, knowledge, or social status to be taken away. It is the opposite of altruism, as it actively seeks harm for others rather than their well-being. Al-Ghazali urges believers to purge their hearts of envy, explaining that:
The envier is distressed by God Almighty’s bestowal of blessings upon another servant, such as knowledge, wealth, or love in the hearts of people… (Al-Ghazali, 1998)
Such feelings of resentment are antithetical to the Golden Rule, and Al-Ghazali stresses that true faith cannot be attained as long as a worshiper harbours envy in their heart. The believer is called to love for others what they love for themselves and to maintain a sense of unity with fellow believers, just as a single body or structure is only strong when all parts work in harmony. Al-Ghazali famously compares the Muslim community to a single body:
The Muslims are like a single structure whose parts strengthen each other or as a single body; if one of its limbs complains, the entire body complains. (Al-Ghazali, 1998)
This profound metaphor beautifully captures the interconnectedness of all believers. It reinforces the idea that everyone in the community is like part of myself and should be treated with the same care and respect one would offer to one’s own body.
Arrogance and Self-Pride: Obstacles to Virtue
Al-Ghazali goes on to condemn two other significant sins of the heart: arrogance (al-kibr) and self-pride (izzat al-nafs). These qualities not only distance individuals from divine mercy but also act as significant impediments to acquiring the virtues needed for spiritual growth. In one particularly emotional passage, Al-Ghazali writes about how arrogance prevents Muslims from cultivating many of the virtues central to their faith:
Indeed, [arrogance] becomes a veil over Paradise as it sets up a block between the servant and the character traits of the believers entirely. These character traits are the gates of Paradise, and arrogance and self-pride close all of these gates… (Al-Ghazali, 2011)
Arrogance and pride trap individuals in a state of spiritual blindness, making it impossible for them to love others as they love themselves. Al-Ghazali explains that those who are consumed by pride cannot exhibit humility, kindness, patience, or truthfulness virtues that are foundational for entering the gates of Paradise. It is only by purging these vices and cultivating a heart of humility that one can truly embody the Golden Rule.
Humility and Selflessness: The True Path to Righteousness
Ultimately, Al-Ghazali’s teachings point toward the perfection of virtue that comes from selflessness and humility. The Golden Rule is not simply a moral guideline; it is a reflection of the highest spiritual state: a state in which a person’s heart is purified of ego, pride, and envy, allowing them to love for others what they love for themselves truly. In this state, a person’s altruism is so complete that they would endure harm for the benefit of others, a self-sacrifice that reflects the ultimate compassion of God.
References:
- Coogan, Michael D., Marc Z. Brettler, Carol A. Newsom, and Pheme Perkins. The New Oxford Annotated Bible: With the Apocrypha. New York: Oxford University Press, 2010.
- Al-Ghazzali, and Timothy Winter. On Disciplining the Soul = Kitab Riyaḍat al-Nafs, & On Breaking the Two Desires = Kitab Kasr al-S̲h̲ahwatayn: Books XXII and XXIII of the Revival of the Religious Sciences = Iḥya’ ‘Ulum al-Din. Cambridge, UK: Islamic Texts Society, 1995.
- Al-Ghazzali, and ‘Abd H. M. Darwīsh. Bidayat al-Hidayah. Bayrut: Dar Ṣadir, 1998.
- Al-Ghazzali, and ‘Abd Q. S. ‘Aydarus. Iḥya’ ‘Ulum al-Din. Jiddah: Dar al-Minhaj lil-Nashr wa-al-Tawzi’, 2011.
The Essence of the Golden Rule in Islam
In his exploration of the ethics of social interaction, Al-Ghazali enumerates twenty-seven fundamental rights and duties Muslims owe one another. Among these, the most basic is the notion of love and empathy, a practical manifestation of the Golden Rule. This principle is succinctly expressed in the Islamic concept: “Love for your brother what you love for yourself, and hate for him what you hate for yourself.” This advice captures both the positive and negative formulations of the Golden Rule, suggesting that one should not only actively wish good for others but also refrain from wishing harm upon them.
In the Persian-language abridgement of the Iḥya’, The Alchemy of Happiness, Al-Ghazali reinforces this idea, albeit focusing on the negative formulation, “Do not like for another Muslim what you do not like for yourself.” This simple yet profound ethical directive is central to Al-Ghazali’s approach to creating a harmonious community. It goes beyond the avoidance of harm to encompass a proactive engagement with the welfare of others.
The Prophet’s Parable: A Brotherhood of the Heart
Al-Ghazali often invokes the teachings of the Prophet Muhammad (PBUH) to reinforce his ethical concepts. One of the most poignant references in his work is the Prophet’s (PBUH) famous parable of the believer’s community as a body. He says, “The likeness of the believers in their love and compassion is that of a body; if a limb of it is afflicted, the entirety responds with fever and sleeplessness.” This image of solidarity within the Muslim community perfectly captures the essence of the Golden Rule that each individual is an integral part of a larger whole, and the suffering of one should cause the suffering of all.
This interconnectedness extends beyond mere emotional empathy to actual, tangible support. It speaks to a collective responsibility, where every member is expected not only to care for themselves but also to act with compassion toward others.
Fairness and Justice: The Golden Rule in Action
Al-Ghazali’s explication of the Golden Rule is not limited to empathy and love. It extends to justice and fairness, an essential cornerstone of Islamic ethics. He notes that fairness to others is part of the Muslim’s responsibility to their fellow man. He quotes the Prophet (PBUH): “Whoever is pleased to be delivered from Hell and admitted to Paradise, then let him meet his end while he bears witness there is no god but God and Muhammad is the messenger of God, and let him treat people the way he would love to be treated by them.”
The Golden Rule is thus not just about feelings of goodwill but about justice, the equitable treatment of others, and making sure that people are not subjected to harm. Al-Ghazali draws a direct connection between personal salvation and the ethical treatment of others, stressing that to achieve true spiritual fulfilment, a person must act justly and fairly, extending to others the same kindness and respect they hope to receive.
The Rights of Neighbors: Extending the Golden Rule Beyond the Faithful
Perhaps one of the most profound aspects of Al-Ghazali’s ethical framework is his extension of the Golden Rule to include neighbours, both Muslim and non-Muslim. Al-Ghazali teaches that not only should Muslims treat fellow Muslims with respect and compassion, but they should also extend these rights to their neighbours, regardless of their faith. He even goes so far as to say that the Prophet (PBUH) gave neighbourly rights to “the idolater,” illustrating the universality of the Golden Rule.
The rights of neighbours, Al-Ghazali argues, go beyond merely avoiding harm. It is not enough to refrain from doing injustice to them. Instead, Muslims must go above and beyond, proactively offering kindness, charity, and good conduct. As Al-Ghazali writes, “It is not only the right of the neighbour to be free from harm. Rather, harm should be endured… it is also not enough to endure harm. Rather, he must be gentle and offer charity and good conduct.” This is a powerful statement that compels Muslims to be active agents of good in the lives of their neighbours.
A Model of Neighborly Compassion: The Story of Ibn al-Muqaffa’
Al-Ghazali illustrates the depth of neighborly compassion through the story of the renowned Persian author and convert to Islam, ‘Abd Allah Ibn al-Muqaffa’ (d. 757). One day, Ibn al-Muqaffa’ learned that a neighbor was selling his house to pay off a debt. Rather than merely sympathizing, he purchased the house and prevented his neighbor from selling it. In another instance, when a neighbor complained about rats in his house, Ibn al-Muqaffa’ rejected the idea of using a cat to rid the house of pests, as it would cause the rats to flee to neighboring houses. Ibn al-Muqaffa’ was willing to endure harm himself rather than cause discomfort to his neighbors.
Through these examples, Al-Ghazali demonstrates the profound application of the Golden Rule going beyond the minimum of not causing harm to actively seeking to alleviate the burdens of others, even at personal cost.
The Ethical Dilemma: When Rights Conflict
Despite the emphasis on benevolence, Al-Ghazali also recognizes the complexities that arise when multiple moral agents or conflicting interests are involved. In the case of warfare or injustice, he acknowledges the need to resist and combat transgression. However, he stresses that the rights of the wronged party must always take precedence.
Al-Ghazali makes an essential distinction between showing benevolence to those who have wronged others and acting out of a sense of righteousness. He writes, “Benevolence to the wrongdoer is evil to the wronged.” In cases of wrongdoing, the focus should be on the restoration of justice and the rights of the oppressed rather than simply showing kindness to the oppressor. The Golden Rule, in such instances, is not negated but must be subordinated to the more significant need for justice and the protection of rights.
Intentions Matter: Purifying the Heart
Al-Ghazali warns that even when practising kindness or showing enmity for the sake of God, one’s intentions must be pure. The pursuit of justice should not stem from personal pride, malice, or vanity. As he explains, “Whatever he sees is inclined to his caprice and in accordance with his [sinful] nature, then the first thing is to oppose it.” The heart, Al-Ghazali argues, must be purified of all corrupt intentions, whether in gentleness or harshness, so that actions align with genuine sincerity and righteousness.
References:
- Abul Quasem. The Ethics of al-Ghazali. 214.
- Al-Ghazzali, Iḥya’ ‘Ulūm al-Dīn, 4:150.
- Al-Ghazzali, Jay R. Crook, and Laleh Bakhtiar. The Alchemy of Happiness (Kimiya al-Saadat). Chicago, IL: Great Books of the Islamic World, 2008, 1:342.
- Al-Ghazzālī, Iḥyā’ ‘Ulūm al-Dīn, 4:151.
- Ibid., 4:163.
- Ibid., 4:197.
- Ibid., 4:212.
- Ibid., 4:215.
- Ibid., 4:215-216.
- Ibid., 4:47.
- Al-Ghazzali, Anthony Shaker. Al-Ghazali on Intention, Sincerity and Truthfulness = Kitab al-Niyya wal’l-Ikhlaṣ wa’l Ṣidq: Book XXXVII of the Revival of the Religious Studies = Iḥya’ Ulum al-Dīn. Cambridge, U.K.: Islamic Texts Society, 2013, 58.
- Ibid., 4:56.
Al-Ghazali’s Golden Rule: The Heart of Islamic Ethics
Al-Ghazali’s theology is built on the profound ethical principle known as the golden rule a call for empathy, justice, and kindness in all human interactions. At the heart of his moral guidance is the idea that Muslims should treat others as they wish to be treated themselves. This golden rule is not merely a theoretical concept for Al-Ghazali; it is a practical framework that governs every facet of human interaction, from friendships to global relations.
Throughout his monumental work Iḥya’ ‘Ulum al-Din (The Revival of the Religious Sciences), Al-Ghazali consistently employs the golden rule as the summary of all ethical behavior, using it to guide believers in how to live with integrity, respect, and compassion for others. He emphasizes that this rule is a universal moral law that should guide not only one’s relationships with fellow Muslims but also with people of other faiths.
The Universal Application of the Golden Rule
Al-Ghazali’s application of the golden rule is strikingly inclusive. While many religious and philosophical systems recognize the importance of treating others well, Al-Ghazali extends this ethical imperative beyond the boundaries of the Muslim community. He explicitly states that even non-Muslims, including those who may not share the same faith, are entitled to the same moral consideration that Muslims owe each other. This view was groundbreaking in its time and remains significant today.
Al-Ghazali’s theology stresses that the golden rule should guide Muslims in their interactions with all human beings, irrespective of faith. He notes that the Prophet Muhammad (PBUH) granted neighborly rights not just to Muslims, but also to non-Muslim neighbours, acknowledging their inherent dignity and humanity. Al-Ghazali, following this teaching, advocates for a compassionate and just treatment of all people, whether they are Muslim or not.
A Theological Foundation for Modern Human Rights
In many ways, Al-Ghazali’s ethical framework provides a theological basis for modern human rights, especially in the areas of dignity, equality, and justice. The golden rule, as outlined by Al-Ghazali, establishes the idea that every individual deserves to be treated with the same respect and fairness that one would desire for oneself. This underlying principle resonates deeply with contemporary human rights concepts that emphasize equality and justice for all people, regardless of their background, beliefs, or social status.
Al-Ghazali’s teachings suggest that the ethical imperatives of Islam are not confined to the personal realm but extend into the public sphere. The golden rule compels Muslims to strive for justice in society and to work for the well-being of all people, including those who may not share their religious beliefs. This is a powerful reminder that, in a world marked by division and conflict, our shared humanity should be the basis of our interactions and the driving force behind our global efforts to address pressing issues like climate change, poverty, and economic inequality.
Interfaith Relations and Cooperation in a Divided World
Al-Ghazali’s application of the golden rule also has profound implications for interfaith relations. In an increasingly interconnected world, where religious and cultural differences often lead to misunderstanding and even hostility, Al-Ghazali’s message offers a powerful antidote. By emphasizing the inherent dignity of every human being and the obligation to treat others with kindness and fairness, Al-Ghazali provides a foundation for peaceful coexistence and mutual respect among people of all faiths.
In particular, Al-Ghazali’s ethical framework can foster a more profound understanding between Muslims and non-Muslims, breaking down barriers that are often erected by misinformation and heated political rhetoric. The Internet, while a source of knowledge and connection, has unfortunately also become a platform for the spread of Islamophobia and other forms of hatred. Al-Ghazali’s golden rule offers a counter-narrative to these negative portrayals, reminding people that Islam, at its core, is a faith rooted in compassion, justice, and empathy for all people.
By drawing on Al-Ghazali’s ethics, non-Muslims may begin to see Islam not as a monolithic religion but as a vibrant, diverse tradition that values the sanctity of life, the importance of justice, and the need for compassion across all cultures and faiths. In turn, Muslims can find common ground with their non-Muslim neighbors, working together to address shared global challenges such as environmental sustainability and social justice.
The Call to Action: Empathy and Understanding in the Modern World
In light of Al-Ghazali’s teachings, it is clear that the golden rule is not just a theoretical principle but a call to action. Muslims, inspired by this ethical framework, are urged to engage with the world around them in ways that reflect the compassion and fairness that Al-Ghazali espoused. This means actively working for social justice, supporting marginalized communities, and reaching out to others with kindness and understanding, regardless of their faith or background.
Moreover, Al-Ghazali’s ethics challenge us to examine our motivations and intentions. He urges us to reflect on our hearts and ensure that our actions are driven by a sincere desire to do well rather than by personal gain or a desire for recognition. This call for self-purification is essential for fostering genuine empathy and understanding, which are the bedrock of interfaith cooperation.
Conclusion: A Legacy That Calls Us to Action
Al-Ghazali’s golden rule is not just an ancient principle; it is a living, breathing call for change. It urges us to look beyond our differences and embrace our shared humanity with kindness and justice. In a world where religious and cultural divisions often sow discord, his teachings remind us that love, respect, and fairness are the bridges that unite us.
We cannot allow the noise of political rhetoric or the shadows of misinformation to define our relationships with one another. Instead, we must be guided by the same principle that Al-Ghazali so passionately championed: Treat others as you would want to be treated. This is more than an intellectual concept. It is a responsibility. It is a challenge to extend kindness to our neighbors, to fight for the rights of the oppressed, and to work hand in hand across faiths and borders to confront the great issues of our time. Climate change, economic inequality, and social justice are not Muslim problems, Christian problems, or secular problems. They are human problems. And Al-Ghazali’s golden rule offers us a way forward. If we take his wisdom to heart, if we commit to living by the ethics of empathy and justice, then perhaps, we can build a future where peace and understanding are not mere aspirations but realities. The choice is ours. Will we listen?
Reference:
The golden rule (“Do unto others as you would have them do unto you”) has become an important focal point in modern interfaith dialogue with Muslims. As an ethical concept, it can be transferred more or less intact between different religions and philosophies, with or without the authority of scripture. This article aims to assist interfaith efforts with Muslims by examining the use of the golden rule in the works of 12th century Muslim mystic, ethicist, and theologian Abu Ḥamid al-Ghazzali (“Al-Ghazali”). Al-Ghazali is one of the most influential and popular of the classical scholars of Islam, whose impact and appreciation is felt in the East and West, both within Islam and without. He applies the golden rule in various formulations as an axis around which great themes of religion are surrounded: God, purity of heart, justice, compassion, altruistic love, goodwill, human brotherhood, and neighbourliness. Four texts are examined with specific attention paid to his most famous work, Iḥya’ ‘Ulum al-Din.
This is an Accepted Original Manuscript of an article published by Taylor & Francis in the Journal of Religious & Theological Information on March 8th, 2017, available online.
