23:6; 118; Jer.

23:6; 118; Jer. 21:10; Amos 7:4); kindness (cf. 2 Sam. 3:13); God’s protection (cf. Ezra 7:9; 8:18; Neh. 2:8); that which is pleasing to the Lord (cf. 1 Kgs. 14:13); and that which brings comfort (cf. 2 Kgs. 20:19), (Renn, 2005). “Doing well”, that is, acting in accordance with God’s character, is mentioned in Gen. 4:7 in relation to the warning God gives to Cain after the murder of his brother Abel. “Doing good” in a general sense in referred to in Lev. 5:4; Ps. 36:3; Jer. 10:5.

The nominal meaning “good” in the sense of “that which is morally upright”, including people, is indicated in Matt. 5:45; 12:35; John 5:29; Rom. 2:10; 7:13, 18; 9:11; Eph. 6:8. Elsewhere, “good” denotes “ultimate spiritual benefit” in Rom. 8:28; 2 Cor. 5:10; Heb. 9:11; 10:1 (Renn, 2005). In relation to ethical standards, data in the Bible refers to the knowledge of right living, wisdom, and understanding in Gen. 2:19, 17; prov. 1:29; 2:6; 6:9ff; 12:1; 13:16; 23:12, prov.

1:7 defines the beginning of knowledge as the fear of God (Renn, 2005). Moral principles are meaningful and unchanging, because they reflect absolute moral realities (Peterson, 1986). Islam has introduced absolute and unchangeable values.

The reason of their unchanged ability is that they are based on man’s unchangeable nature, and since man’s nature does not change, “there is no changing God’s creation” (30:30), therefore, those values do not change as well, that is all men in all times and in all places consider them inherently and naturally valuable.

Islam itself is a collection of these very values, and the reason of eternality and exchangeability of Islam is summarized in the above point: “set thy face to the religion, a man of pure faith – God’s original upon which He originated mankind” (30:30). Since man’s nature does not change, thus Islam and Islamic values that are quite consistent with man’s nature does not change too.