The Islamic Concept and Culture
In the sixth chapter we have shown that the first part of the first pillar
of Islam is the dedication of one's life to God alone; this is the meaning
of "La ilaha illa Allah". The second part means that the way of this dedication
comes from the Prophet Muhammad: "Muhammadar Rasul Allah" points to this
fact. Complete submission to God comes by submitting to Him through belief,
practice and in law. No Muslim can believe that another being can be a 'deity',
nor can he believe that one can 'worship' a creature of God or that he can
be given a position of 'sovereignty'. We explained in that chapter the meaning
of worship, belief and sovereignty. In what follows we will show the true
meaning of sovereignty and its relationship to culture.
In the Islamic concept, the sovereignty of God means not merely that one
should derive all legal injunctions from God and judge according to these
injunctions; in Islam the meaning of the 'Shari'ah' is not limited to mere
legal injunctions, but includes the principles of administration, its system
and its modes. This narrow meaning (i.e., that the Shari'ah is limited to
legal injunctions) does not apply to the Shari'ah nor does it correspond
to the Islamic concept. By 'the Shari'ah of God is meant everything legislated
by God for ordering man's life; it includes the principles of belief, principles
of administration and justice, principles of morality and human relationships,
and principles of knowledge.
The Shari'ah includes the Islamic beliefs and concepts and their implications
concerning the attributes of God, the nature of life, what is apparent and
what is hidden in it, the nature of man, and the interrelationships among
these. Similarly, it includes political, social and economic affairs and
their principles, with the intent that they reflect complete submission to
God alone. It also includes legal matters (this is what today is referred
to as the 'Shari'ah', while the true meaning of the 'Shari'ah in Islam is
entirely different). It deals with the morals, manners, values and standards
of the society, according to which persons, actions and events are measured.
It also deals with all aspects of knowledge and principles of art and science.
In all these guidance from God is needed, just as it is needed in legal matters.
We have discussed the sovereignty of God in relation to government and the
legal system, and also in relation to matters of morals, human relationships,
and values and standards which prevail in a society. The point to note was
that the values and standards, morals and manners, are all based on the beliefs
and concepts prevalent in the society and are derived from the same Divine
source from which beliefs are derived.
The thing which will appear strange, not only to the common man but also
to writers about Islam, is our turning to Islam and to the Divine source
for guidance in spheres of science and art.
A book has already been published on the subject of art in which it has been
pointed out that all artistic efforts are but a reflection of a man's concepts,
beliefs and intuitions; they reflect whatever pictures of life and the world
are found in a man's intuition. All these affairs are not only governed by
the Islamic concepts, but, in fact, this concept is a motivating power for
a Muslim's creativity. The Islamic concept of the universe defines man's
relationship to the rest of the universe and to his Creator. Its basic subject
is the nature of man and his position in the universe, the purpose of his
life, his function, and the true value of his life. These are all included
in the Islamic concept, which is not merely an abstract idea but is a living,
active motivating force which influences man's emotions and actions. [The
book, The Principles of Islamic Art, by Muhammad Qutb.]
In short, the question of art and literary thought and its relationship to
Divine guidance requires a detailed discussion, and, as we have stated before,
this discussion will appear strange not only to educated people but even
to those Muslims who believe in the sovereignty of God in matters of law.
A Muslim cannot go to any source other than God for guidance in matters of
faith, in the concept of life, acts of worship, morals and human affairs,
values and standards, principles of economics and political affairs and interpretation
of historical processes. It is, therefore, his duty that he should learn
all these from a Muslim whose piety and character, belief and action, are
beyond reproach.
However, a Muslim can go to a Muslim or to a non-Muslim to learn abstract
sciences such as chemistry, physics, biology, astronomy, medicine, industry,
agriculture, administration (limited to its technical aspects), technology,
military arts and similar sciences and arts; although the fundamental principle
is that when the Muslim community comes into existence it should provide
experts in all these fields in abundance, as all these sciences and arts
are a sufficient obligation (Fard al-Kifayah) on Muslims (that is to say,
there ought to be a sufficient number of people who specialize in these various
sciences and arts to satisfy the needs of the community). If a proper atmosphere
is not provided under which these sciences and arts develop in a Muslim society,
the whole society will be considered sinful; but as long as these conditions
are not attained, it is permitted for a Muslim to learn them from a Muslim
or a non-Muslim and to gain experience under his direction, without any distinction
of religion. These are those affairs which are included in the Hadith, "You
know best the affairs of your business". These sciences are not related to
the basic concepts of a Muslim about life, the universe, man, the purpose
of his creation, his responsibilities, his relationship with the physical
world and with the Creator; these are also not related to the principles
of law, the rules and regulations which order the lives of individuals and
groups, nor are they related to morals, manners, traditions, habits, values
and standards which prevail in the society and which give the society its
shape and form. Thus there is no danger that a Muslim, by learning these
sciences from a non-Muslim, will distort his belief or will return to Jahiliyyah.
But as far as the interpretation of human endeavor is concerned, whether
this endeavor be individual or collective, this relates to theories of the
nature of man and of the historical processes. Similarly, the explanation
of the origin of the universe, the origin of the life of man, are part of
metaphysics (not related to the abstract sciences such as chemistry, physics,
astronomy or medicine, etc.); and thus their position is similar to legal
matters, rules and regulations which order human life. These indirectly affect
man's beliefs; it is therefore not permissible for a Muslim to learn them
from anyone other than a God-fearing and pious Muslim, who knows that guidance
in these matters comes from God. The main purpose is, a Muslim should realize,
that all these affairs are related to his faith, and that to seek guidance
from God in these matters is a necessary consequence of the faith in the
Oneness of God and the Messengership of Muhammad.
However, a Muslim can study all the opinions and thoughts of jahili writers,
not from the point of view of constructing his own beliefs and concepts,
but for the purpose of knowing the deviations adopted by Jahiliyyah, so that
he may know how to correct these man-made deviations in the light of the
true Islamic belief and rebut them according to the sound principles of the
Islamic teachings.
Philosophy, the interpretation of history, psychology (except for those observations
and experimental results which are not part of anyone's opinion) ethics,
theology and comparative religion, sociology (excluding statistics and observations)-all
these sciences have a direction which in the past or the present has been
influenced by jahili beliefs and traditions. That is why all these sciences
come into conflict, explicitly or implicitly, with the fundamentals of any
religion, and especially with Islam.
The situation concerning these areas of human thought and knowledge is not
the same as with physics, chemistry, astronomy, biology, medicine, etc. -
as long as these last- mentioned sciences limit themselves to practical experiments
and their results, and do not go beyond their scope into speculative philosophy.
For example, Darwinist biology goes beyond the scope of its observations,
without any rhyme or reason and only for the sake of expressing an opinion,
in making the assumption that to explain the beginning of life and its evolution
there is no need to assume a power outside the physical world.
Concerning these matters, the true guidance from his Sustainer is sufficient
for a Muslim. This guidance toward belief and complete submission to God
alone is so superior to all man's speculative attempts in these affairs that
they appear utterly ridiculous and absurd.
The statement that "Culture is the human heritage" and that it has no country,
nationality or religion is correct only in relation to science and technology-as
long as we do not jump the boundary of these sciences and delve into metaphysical
interpretations, and start explaining the purpose of man and his historical
role in philosophical terms, even explaining away art and literature and
human intuition philosophically. Beyond this limited meaning, this statement
about culture is one of the tricks played by world Jewry, whose purpose is
to eliminate all limitations, especially the limitations imposed by faith
and religion, so that the Jews may penetrate into body politic of the whole
world and then may be free to perpetuate their evil designs. At the top of
the list of these activities is usury, the aim of which is that all the wealth
of mankind end up in the hands of Jewish financial institutions which run
on interest.
However, Islam considers that - excepting the abstract sciences and their
practical applications-there are two kinds of culture; the Islamic culture,
which is based on the Islamic concept, and the jahili culture, which manifests
itself in various modes of living which are nevertheless all based on one
thing, and that is giving human thought the status of a god so that its truth
or falsity is not to be judged according to God's guidance. The Islamic culture
is concerned with all theoretical and practical affairs, and it contains
principles, methods and characteristics which guarantee the development and
perpetuation of all cultural activities.
One ought to remember the fact that the experimental method, which is the
dynamic spirit of modern Europe's industrial culture, did not originate in
Europe but originated in the Islamic universities of Andalusia and of the
East. The principle of the experimental method was an offshoot of the Islamic
concept and its explanations of the physical world, its phenomena, its forces
and its secrets. Later, by adopting the experimental method, Europe entered
into the period of scientific revival, which led it step by step to great
scientific heights. Meanwhile, the Muslim world gradually drifted away from
Islam, as a consequence of which the scientific movement first became inert
and later ended completely. Some of the causes which led to this state of
inertia were internal to the Muslim society and some were external, such
as the invasions of the Muslim world by the Christians and Zionists. Europe
removed the foundation of Islamic belief from the methodology of the empirical
sciences, and finally, when Europe rebelled against the Church, which in
the name of God oppressed the common people, it deprived the empirical sciences
of their Islamic method of relating them to God's guidance.
Thus the entire basis of European thought became jahili and completely estranged
from the Islamic concept, and even became contradictory and conflicting with
it. It is necessary for a Muslim, therefore, to return to the guidance of
God in order to learn the Islamic concept of life- on his own, if possible,
or otherwise to seek knowledge from a God-fearing Muslim whose piety and
faith are reliable.
In Islam the saying, 8'Seek knowledge from the one who knows", is not acceptable
with respect to those sciences which relate to faith, religion, morals and
values, customs and habits, and all those matters which concern human relationships.
No doubt Islam permits a Muslim to learn chemistry, physics, astronomy, medicine,
technology and agriculture, administration and similar technical sciences
from a non-Muslim or from a Muslim who is not pious - and this under the
condition that no God-fearing Muslim scientists are available to teach these
sciences. This is the situation which exists now, because Muslims have drifted
away from their religion and their way of life, and have forgotten that Islam
appointed them as representatives of God and made them responsible for learning
all the sciences and developing various capabilities to fulfill this high
position which God has granted them. But Islam does not permit Muslims to
learn the principles of their faith, the implications of their concept, the
interpretation of the Qur'an, Hadith, the Prophet-peace be on him-the philosophy
of history, the traditions of their society, the constitution of their government,
the form of their politics, and similar branches of knowledge, from non-Islamic
sources or from anyone other than a pious Muslim whose faith and religious
knowledge is known to be reliable.
The person who is writing these lines has spent forty years of his life in
reading books and in research in almost all aspects of human knowledge. He
specialized in some branches of knowledge and he studied others due to personal
interest. Then he turned to the fountainhead of his faith. He came to feel
that whatever he had read so far was as nothing in comparison to what he
found here. He does not regret spending forty years of his life in the pursuit
of these sciences, because he came to know the nature of Jahiliyyah, its
deviations, its errors and its ignorance, as well as its pomp and noise,
its arrogant and boastful claims. Finally, he was convinced that a Muslim
cannot combine these two sources-the source of Divine guidance and the source
of Jahiliyyah - for his education .
Even then, this is not my personal opinion; this is a grave matter to be
decided merely by some person's opinion, and the question of depending on
a Muslim's opinion does not arise when the Divine standard provides us a
way to judge the matter. This is the decision of God and His Messenger -
peace be on him - and we refer it to them. We refer it to them in the same
manner as is befitting for a Believer, as all controversial decisions ought
to be referred to the judgement of God and His Prophet-peace be on him.
God Most High says in general terms concerning the ultimate aims of the Jews
and Christians against Muslims:
"Many among the People of the Book wish to turn you back from
your faith toward unbelief, due to their envy, even after the truth has been
known to them; but forgive and excuse them until God brings about His decision.
Indeed, God has power over everything." (2:109)
"The Jews and Christians will not be pleased with you unless you follow their
way. Say: "Indeed, God's guidance is the true guidance'. And if, after this
knowledge has come to you, you follow their desires, then you will find no
helper or friend against God." (2:120)
"O you who believe! If you follow a party of the People of the Book, they
will return you to the state of unbelief after you have believed." (3:100)
As reported by Hafiz Abu Y'ala, the Messenger of God- peace be on him- said:
"Do not ask the People of the Book about anything. They will not guide you,
In fact, they are themselves misguided. If you listen to them, you might
end up accepting some falsehood or denying some truth. By God, If Moses had
been alive among you, he would not be permitted (by God) anything except
to follow me."
After this warning to the Muslims from God concerning the ultimate designs
of the Jews and Christians, it would be extremely short-sighted of us to
fall into the illusion that when the Jews and Christians discuss Islamic
beliefs or Islamic history, or when they make proposals concerning Muslim
society or Muslim politics or economics, they will be doing it with good
intentions, or with the welfare of the Muslims at heart, or in order to seek
guidance and light. People who, after this clear statement from God, still
think this way are indeed deluded.
Similarly, the saying of God Most High: "Say: 'Indeed, God's guidance is
the true guidance", determines the unique source to which every Muslim should
turn for guidance in all these affairs, as whatever is beyond God's guidance
is error and none other than He can guide, as is clear from the emphasis
in the verse, "Say: 'Indeed, God's guidance is the true guidance". There
is no ambiguity in the meaning of this verse and no other interpretation
is possible.
There i5 also a decisive injunction to avoid a person who turns away from
the remembrance of God and whose only object is this world. It is explained
that such a person follows mere speculation-and a Muslim is forbidden to
follow speculation - and he knows only what is apparent in the life of this
world and does not possess the true knowledge.
"Avoid a person who has turned away from Our remembrance and
does not desire anything beyond the life of this world, and this is the extent
of his knowledge. Your Sustainer knows best who has gone astray from His
path, and He knows best who is guided." (53: 29-30)
"They only know what is apparent in the life of this world, and are negligent
of the Hereafter." (30:7)
A person who is negligent in remembering God and is completely occupied with
the affairs of this life-and that is the case with all the 'scientists' of
today- knows only what is apparent, and this is not the type of knowledge,
for which a Muslim can rely completely on its possessor, except for what
is permitted to be learned from them to the extent of technical knowledge.
He should ignore their interpretations concerning psychological and conceptual
matters. This is not that knowledge which is praised repeatedly in the Qur'an
for example in the verse, "Are they equal -those who know and those who do
not know"? Those who take such verses out of context and argue are in error.
The complete verse in which this rhetorical question is posed is as follows:
". . . Or is he who is worshipful in the watches of the night,
prostrating and standing, he being afraid of the Hereafter and hoping for
the mercy of His Sustainer? Say: Are they equal - those who know and those
who do not know? Indeed, the thinking persons take heed." (39:9)
Only such a person who, in the darkness of the night, remains worshipping,
standing or prostrating, who fears the Hereafter, and hopes for the mercy
of his Sustainer, is truly knowing, and it is his knowledge to which the
above verse refers; that is to say, the knowledge which guides toward God
and the remembrance of Him,. and not that knowledge which distorts human
nature toward denial of God.
The sphere of knowledge is not limited to articles of faith, religious obligations,
or laws about what is permissible and what is forbidden; its sphere is very
wide. It includes all these and also the knowledge of natural laws and all
matters concerning man s delegated role before God. However, any knowledge,
the foundation of which is not based on faith, is outside the definition
of that knowledge which is referred to in the Qur'an and the possessors of
which are considered praiseworthy. There is a strong relationship between
faith and all those sciences which deal with the universe and natural laws,
such as astronomy, biology, physics, chemistry and geology. All these sciences
lead man toward God, unless they are perverted by personal opinions and speculations,
and presented devoid of the concept of God. Such a regrettable situation
actually occurred in Europe. In fact, there came a time in European history
when very painful and hateful differences arose between scientists and the
oppressive Church; consequently the entire scientific movement in Europe
started with Godlessness. This movement affected all aspects of life very
deeply; in fact, it changed the entire character of European thought. The
effect of this hostility of the scientific community toward the Church did
not remain limited to the Church or to its beliefs, but was directed against
all religion, so much so that all sciences turned against religion, whether
they were speculative philosophy or technical or abstract sciences having
nothing to do with religion [ Refer to the chapter, "Al-Fisam al-Nakad",
in the book The Future Belongs to This Religion.]
The Western ways of thought and all the sciences started on the foundation
of these poisonous influences with an enmity toward all religion, and in
particular with greater hostility toward Islam. This enmity toward Islam
is especially pronounced and many times is the result of a well-thought-out
scheme, the object of which is first to shake the foundations of Islamic
beliefs and then gradually to demolish the structure of Muslim society.
If, in spite of knowing this, we rely on Western ways of thought, even in
teaching the Islamic sciences, it will be an unforgiveable blindness on our
part. Indeed, it becomes incumbent on us, while learning purely scientific
or technological subjects for which we have no other sources except Western
sources, to remain on guard and keep these sciences away from philosophical
speculations, as these philosophical speculations are generally against religion
and in particular against Islam. A slight influence from them can pollute
the clear spring of Islam.