Q. No. 1: What Is the Importance of Makarim Akhlaq (Noble Morals) in Establishing Social Peace? In This Background, How Did the Messenger of Allah ﷺ Complete These Morals?
Q. No. 2: What is Meant by Farz Kifayah? What Is Its Religious and Social Significance? In the Present Era, Which Affairs Are Considered to Be Included in the Scope of Farz Kifayah?
Introduction
Islamic obligations are generally classified into two broad categories: Farz Ayn (individual obligation) and Farz Kifayah (collective obligation). While Farz Ayn is mandatory upon every capable individual, Farz Kifayah is a duty upon the community as a whole. If a sufficient number fulfill it, the rest are absolved. However, if no one fulfills it, all share in the sin. Farz Kifayah ensures the functional integrity and moral sustainability of Muslim societies.
“Help one another in righteousness and piety, and do not help one another in sin and aggression.”
(Surah Al-Ma’idah, 5:2)- Definition of Farz Kifayah
1.1. Literal Meaning
- “Farz” = obligation
- “Kifayah” = sufficiency or adequacy
Together, it means: “a communal obligation sufficient when performed by some.”
1.2. Technical Definition
According to Imam Nawawi:
“If some individuals carry out a Farz Kifayah, the obligation is lifted from the rest. If none do, the whole community bears the burden of sin.”- Religious and Social Significance of Farz Kifayah
Farz Kifayah binds the community together by distributing essential responsibilities for its survival and ethical continuity.
2.1. Ensures Collective Welfare
- Guarantees that critical societal roles are fulfilled (e.g., funerals, education, defense).
2.2. Preserves Community Dignity
- Through obligations like protecting the homeland, providing justice, and maintaining hygiene, the society reflects Islamic excellence.
2.3. Promotes Social Accountability
- Encourages responsible citizenship. Failure to uphold leads to collective moral failure.
“You are the best nation brought out for mankind—you enjoin what is right and forbid what is wrong…”
(Surah Al-Imran, 3:110)2.4. Bridges the Gap Between Worship and Service
- Islam doesn’t restrict obligations to rituals alone.
- Farz Kifayah binds deen (faith) with dunya (worldly responsibility).
- Classical Examples of Farz Kifayah
Obligation
Details
Funeral rites (Janazah)
If some perform it, others are absolved
Jihad (defensive)
When the Ummah is attacked
Enjoining good
Scholars and leaders must ensure this duty
Appointing a ruler/Qadi
Ensuring justice through leadership
Calling to prayer (Adhan)
One caller suffices for many
- Contemporary Applications of Farz Kifayah
(Chart shown above illustrates their modern significance)
4.1. Medical Services
- Producing qualified doctors, nurses, and healthcare systems is Farz Kifayah.
- Especially in crises like pandemics, this obligation becomes urgent and binding.
“Saving one life is as if saving all of humanity.”
(Surah Al-Ma’idah, 5:32)4.2. Education and Research
- Scientific, technological, and religious education to uplift the Ummah is a communal obligation.
- Lack of scholars and scientists weakens Islamic societies.
“Are those who know equal to those who know not?”
(Surah Az-Zumar, 39:9)4.3. Legal and Judicial Services
- Training of just judges, lawyers, and Islamic jurists is essential.
- An unjust legal system leads to zulm (oppression)—forbidden in Islam.
4.4. Environmental Protection
- Ensuring a clean and safe environment for future generations is a communal duty.
- The Prophet ﷺ said:
“The Earth is green and beautiful, and Allah has appointed you as His stewards over it.”
(Sahih Muslim)4.5. Defense and National Security
- Maintaining a strong, ethical defense system is essential.
- Prophet ﷺ encouraged readiness and training for collective safety.
4.6. Media and Information Ethics
- Producing truth-based, morally-guided media professionals is necessary.
- False propaganda can incite violence and chaos, violating Qur’anic principles.
4.7. Economic and Social Welfare
- Professionals in banking, finance, and public policy—if Shariah-compliant—fulfill Farz Kifayah by ensuring justice in economic dealings.
- Failure to Fulfill Farz Kifayah: Consequences
- Societies collapse morally when communal responsibilities are ignored.
- Social decay, ignorance, health crises, and injustice are signs of collective neglect.
“Corruption has appeared on land and sea because of what the hands of people have earned…”
(Surah Ar-Rum, 30:41)- Differentiating Farz Ayn and Farz Kifayah
Aspect
Farz Ayn
Farz Kifayah
Scope
Individual
Communal
Responsibility
Must be done by every eligible person
Must be done by some; else all are liable
Example
Prayer, fasting, zakat
Funeral rites, defense, education
- Scholarly Insights
- Imam Ghazali: “The survival of Ummah lies in fulfilling Farz Kifayah, which builds a civilization rooted in faith and intellect.”
- Maulana Maududi: “Neglecting communal obligations reflects our distance from real Islamic activism.”
- Dr. Yusuf al-Qaradawi: “Islam does not merely create worshipers, it creates builders of society through Farz Kifayah.”
- Visual Aid: Categories of Farz Kifayah in Modern Society
Farz Kifayah
|
+——–+———–+———-+———–+
| | | | |
Funeral Medical Education Defense Judiciary
Services Services & Research & Security & Governance
Conclusion
Farz Kifayah is the Islamic foundation of communal responsibility. It ensures that the Ummah not only prays but also builds, defends, heals, and leads. Its relevance is even more critical in the modern age where societal systems—legal, educational, medical, economic—require Muslim participation guided by faith and ethics. Fulfilling Farz Kifayah ensures the spiritual and functional strength of Islamic civilization.
“Allah will not change the condition of a people until they change what is within themselves.”
(Surah Ar-Ra’d, 13:11)
Q. No. 3: Determine the Status of the Classist Lifestyle in Light of the Teachings of Islam and Examine Its Effects on Human Society.
Introduction
A classist lifestyle refers to a social structure based on wealth, status, and caste, where individuals are valued not for their character but for their material possessions or lineage. This system fosters arrogance, discrimination, and inequality—traits that are strongly condemned in Islam. The teachings of the Qur’an and Sunnah promote egalitarianism, humility, and justice, rejecting all forms of socio-economic superiority that degrade human dignity.
“Verily, the most honored of you in the sight of Allah is the most righteous of you.”
(Surah Al-Hujurat, 49:13)- What Is a Classist Lifestyle?
1.1. Definition
- A socio-economic hierarchy where society is divided into elites, middle class, and lower class, leading to unequal access to rights, respect, and resources.
1.2. Manifestations
- Preferential treatment for the rich.
- Discrimination based on occupation or dress.
- Exclusion of the poor from decision-making or social acceptance.
- Islamic Perspective on Classism
Islam came to eradicate all forms of Jahiliyyah (ignorant) tribal, racial, or class distinctions.
2.1. Human Equality as a Core Principle
“We created you from a male and a female and made you into nations and tribes so that you may know one another…”
(Surah Al-Hujurat, 49:13)- Islam promotes diversity, not discrimination.
2.2. Wealth Does Not Determine Worth
“It is not your wealth or your children that bring you nearer to Us, but it is the one who has faith and does righteous deeds.”
(Surah Saba, 34:37)- Rich and poor stand equal in worth before Allah.
2.3. Condemnation of Arrogance and Pride
“Do not walk upon the earth arrogantly. Indeed, you will never tear the earth nor reach the mountains in height.”
(Surah Al-Isra, 17:37)- Pride in class or wealth is blameworthy.
2.4. Equal Standing in Worship
- In Salah (prayer), all Muslims stand shoulder-to-shoulder—rich, poor, black, white.
“No superiority of an Arab over a non-Arab, nor of a white over a black…”
(Prophet Muhammad ﷺ – Last Sermon)- Effects of Classist Lifestyle on Human Society
(Visual chart above reflects severity of impact across key areas)
3.1. Economic Inequality and Wealth Concentration
- Classism fosters greed and capitalism without compassion.
- The rich monopolize resources while the poor struggle to survive.
“Woe to those who hoard wealth…”
(Surah At-Tawbah, 9:34)3.2. Social Injustice and Exploitation
- Unequal opportunities in education, employment, and healthcare.
- The poor are often denied justice due to lack of influence or money.
3.3. Discrimination and Marginalization
- “Class barriers” affect marriage, leadership, and community respect.
- Noble character is ignored; lineage and wealth are wrongly prioritized.
3.4. Rise in Arrogance and Vanity
- People begin valuing appearance and status over character and humility.
- Leads to spiritual and moral decline.
3.5. Erosion of Social Unity
- Rich and poor live in mutually alienated bubbles, undermining the spirit of brotherhood (Ukhuwwah).
“The believers are but brothers, so make settlement between your brothers.”
(Surah Al-Hujurat, 49:10)3.6. Neglect of the Poor
- Islam emphasizes care for the needy, but classism isolates them.
“And in their wealth was a right for the beggar and the deprived.”
(Surah Adh-Dhariyat, 51:19)- Prophetic Reforms Against Classism
4.1. Bilal ibn Rabah (RA)
- A former slave elevated to Mu’azzin of Islam.
- The Prophet ﷺ said: “O Bilal, what you did in your past (slavery) has no bearing today.”
4.2. Usama ibn Zayd (RA)
- Appointed commander of Muslim army despite youth and African descent.
4.3. Sahabah Interactions
- Rich companions like Abdur Rahman bin Awf sat with the poor.
- The Prophet ﷺ often preferred companionship of the poor.
- Solutions in Light of Islam
Issue
Islamic Remedy
Economic disparity
Zakat, Sadaqah, prohibition of hoarding
Discrimination in dignity
Taqwa as the only standard of superiority
Social fragmentation
Brotherhood in faith and mutual compassion
Denial of justice
Equal treatment before Shariah
Marriage class divisions
Basis on piety, not wealth
- Scholarly Views
- Maulana Maududi:
“The essence of Islam lies in uprooting all artificial divisions—be they of wealth, tribe, or race.” - Dr. Hamidullah:
“The Prophet ﷺ established the first community where equality was practiced, not just preached.” - Iqbal in Payam-e-Mashriq:
“No more crowns, no more thrones—equality has been born from the prayer mat.”
- Visual Aid: Classism vs Islamic Values
Classism Promotes Islam Promotes
—————— ——————
Pride Humility
Discrimination Equality
Inequality Justice
Greed Charity
Social Division Brotherhood
Conclusion
A classist lifestyle contradicts the very soul of Islamic teachings, which revolve around justice, equality, humility, and mutual care. The Qur’an and the Sunnah not only oppose class divisions but actively work to dismantle them. Classism corrupts both individual morality and collective harmony. Reviving true Islamic values of Taqwa, compassion, and social justice is essential for building a humane, just, and peaceful society.
“And do not turn your face away from people in arrogance, nor walk proudly on the earth. Verily, Allah does not like the arrogant.”
(Surah Luqman, 31:18)
Q. No. 4: What Are the Disadvantages of the Concentration of Wealth? What Economic Measures Has Islam Introduced to Prevent This?
Introduction
The concentration of wealth in the hands of a few is among the leading causes of economic inequality, social unrest, and injustice. It results in a capitalist elite controlling resources, leaving the majority deprived of basic necessities. Islam, as a comprehensive way of life, introduces a unique economic system that ensures fair wealth distribution, discourages hoarding, and promotes financial inclusivity and compassion.
“So that wealth may not circulate solely among the rich among you.”
(Surah Al-Hashr, 59:7)- Disadvantages of Wealth Concentration
1.1. Rise in Poverty and Deprivation
- When wealth is locked with elites, the lower segments lack access to income, healthcare, and education.
“Woe to every slanderer and backbiter who hoards wealth and counts it…”
(Surah Al-Humazah, 104:1–2)1.2. Monopoly and Exploitation
- Powerful groups dominate markets, exploit workers, and fix prices.
- Consumers are denied fair competition and affordable products.
1.3. Social Division and Classism
- Creates societal stratification, fueling resentment and envy.
- Wealth becomes a standard for respect and influence, eroding moral values.
1.4. Economic Injustice and Oppression
- Exploitation of the poor via interest (riba), unfair wages, and usury.
“Do not consume one another’s wealth unjustly…”
(Surah Al-Baqarah, 2:188)1.5. Rise in Unemployment
- Lack of reinvestment into society leads to stagnant job creation.
- Automation or outsourcing by wealthy elites displaces local labor.
1.6. Blockage of Wealth Circulation
- Hoarded money does not flow through productive channels.
- The Qur’an condemns hoarding (kanz) and commands charitable use.
- Islamic Economic Measures to Prevent Wealth Concentration
Islam balances wealth generation with social justice through regulatory, ethical, and charitable mechanisms.
2.1. Zakat: Institutional Redistribution
“Take alms from their wealth in order to purify them and sanctify them…”
(Surah At-Tawbah, 9:103)- 2.5% of eligible wealth redistributed annually.
- Transfers wealth from the rich to the poor as a divine obligation, not charity.
2.2. Sadaqah and Voluntary Charity
- Islam strongly encourages voluntary giving, especially in secret.
“The likeness of those who spend their wealth in the way of Allah…”
(Surah Al-Baqarah, 2:261)- Reduces wealth disparity while increasing spiritual reward.
2.3. Prohibition of Riba (Interest)
“Allah has permitted trade and forbidden riba.”
(Surah Al-Baqarah, 2:275)- Interest-based systems allow the rich to grow wealth without risk, while the poor bear the burden.
- Islam promotes profit-and-loss sharing, not debt enslavement.
2.4. Inheritance Laws
“For men is a share of what the parents and close relatives leave, and for women is a share…”
(Surah An-Nisa, 4:7)- Ensures wealth is automatically distributed among heirs.
- Prevents wealth from accumulating in one lineage or gender.
2.5. Waqf (Endowments)
- Encourages perpetual public benefit institutions (schools, clinics, etc.).
- Converts private wealth into public utilities.
2.6. Ethical Trade and Business Regulations
“Give full measure and weight in justice.”
(Surah Al-An’am, 6:152)- Islam discourages hoarding, monopolies, and speculative profiteering.
- Promotes transparent, fair trade.
2.7. State Supervision and Market Monitoring (Hisbah)
- Islamic governments are tasked with monitoring markets, prices, and practices.
- The concept of Muhtasib (market inspector) ensured ethical compliance.
- Historical Implementation
3.1. Era of Caliph Umar ibn Al-Khattab (RA)
- Introduced Bayt al-Mal (public treasury) and ensured basic provisions for all.
- Social security for the elderly, disabled, and children was practiced.
3.2. Ottoman Waqf System
- Thousands of endowments operated orphanages, schools, water sources, and hospitals—minimizing poverty without dependency.
- Modern Relevance
Modern Economic Challenge
Islamic Remedy
Billionaire hoarding
Zakat, progressive wealth tax
Banking-based debt traps
Interest-free microfinance
Homelessness
Waqf-based shelter and housing
Price manipulation
State-regulated trade ethics (Hisbah)
- Scholarly Views
- Imam Al-Ghazali: “Wealth is a trial; its test lies in its rightful circulation.”
- Maulana Maududi: “Zakat is not optional philanthropy; it is a cornerstone of Islamic economy.”
- Dr. Israr Ahmad: “Islam ensures a divine system where wealth does not pile up, but flows.”
Conclusion
Islamic economics is a moral economy, prioritizing human dignity, justice, and community welfare over individualistic greed. The concentration of wealth corrodes both the economy and the soul of society. Through Zakat, prohibition of riba, equitable inheritance, and waqf, Islam establishes a sustainable system where wealth circulates, uplifts, and unites. The path to a just economic order lies in reviving these Quranic principles with honesty and institutional will.
“And establish prayer and give zakat and lend to Allah a good loan…”
(Surah Al-Muzzammil, 73:20)
Q. No. 5: Discuss the Contents of the Peace Agreements Made During the Prophet’s Era, by Determining the Parties Thereof
Introduction
The Prophet Muhammad ﷺ was not only a religious guide but also a statesman and diplomat who pursued peace through dialogue, treaties, and alliances. The peace agreements established during his lifetime reflect Islam’s emphasis on tolerance, coexistence, conflict resolution, and interfaith harmony. These treaties created a legal framework for mutual protection, religious freedom, justice, and peace, forming the early foundation of Islamic international relations.
“If they incline to peace, then incline to it also and trust in Allah.”
(Surah Al-Anfal, 8:61)- Major Peace Agreements in the Prophet’s Era
The following are the key peace treaties made by the Prophet ﷺ with various religious, tribal, and political entities.
(Also visualized in the chart above by treaty and principle density)1.1. The Charter of Madina (Sahifat al-Madinah)
Parties Involved:
- Muslims (Muhajireen and Ansar)
- Jewish tribes (Banu Nadir, Banu Qurayza, Banu Qaynuqa)
- Pagan tribes of Madina
Key Contents:
- Religious freedom for all groups
- Collective defense of Madinah
- Equal citizenship and justice under the Prophet’s leadership
- Protection of life, property, and worship
- Peaceful resolution of disputes via the Prophet ﷺ
Significance:
- First constitutional framework of a multi-religious state
- Established a pluralistic society promoting inter-tribal harmony
“The Jews have their religion and the Muslims have theirs.”
(Clause 25, Charter of Madina)1.2. Treaty of Hudaybiyyah (6 AH)
Parties Involved:
- Prophet Muhammad ﷺ representing Muslims
- Suhail ibn Amr representing the Quraysh of Makkah
Key Contents:
- 10-year ceasefire between Muslims and Quraysh
- Muslims to return to Madinah that year, perform Umrah next year
- Tribes could ally freely with either party
- Return of Makkans who fled to Madinah without permission (controversial clause)
Significance:
- Despite seemingly unfavorable terms, it led to long-term peace, diplomatic recognition, and mass conversions to Islam.
“Surely, We have granted you a clear victory…”
(Surah Al-Fath, 48:1)1.3. Treaty with Christians of Najran
Parties Involved:
- Prophet Muhammad ﷺ
- Christian delegates from Najran (southern Arabia)
Key Contents:
- Freedom to practice Christianity
- Security of life, property, and worship
- Obligation to pay Jizya as protection tax
- Exemption from military service
Significance:
- Model of interfaith tolerance
- The Prophet ﷺ hosted the Christian delegation in Masjid al-Nabawi, allowed them to pray in their own way.
1.4. Letters to Foreign Rulers
Recipients:
- Heraclius (Byzantine Emperor)
- Khosrow II (Sassanid Emperor of Persia)
- Negus (Abyssinia)
- Muqawqis (Egypt)
Content Summary:
- Invitation to Islam in a respectful and diplomatic tone
- Assurance of protection if they cooperated
- No compulsion, but a call for peaceful submission to divine unity
“If you accept Islam, you will be safe, and Allah will double your reward.”
(Letter to Heraclius)Significance:
- Marked Islam’s entry into global diplomacy
- Emphasized peace over conquest
1.5. Treaty with Jewish Tribes after Badr
- After the Battle of Badr, some Jewish tribes tried to undermine the state.
- Prophet ﷺ made non-aggression pacts with them to maintain peace.
- Violations by certain tribes later led to military consequences, but only after breach of agreements.
- Key Themes in All Prophetic Peace Agreements
Theme
Explanation
Religious Freedom
All treaties preserved the right to worship
Mutual Protection
Common defense against outside threats
Justice and Rule of Law
Disputes resolved under common rules
Equality of Citizens
Jews, Christians, and Muslims granted civic equality
Avoidance of Aggression
All peace treaties began with an anti-conflict tone
- Scholarly Perspectives
- Dr. Hamidullah: “The Charter of Madina is the first written constitution in the world to ensure multi-religious civic harmony.”
- Maulana Maududi: “The Prophet’s treaties show Islam’s ability to create peace without compromising religious principles.”
- Tariq Ramadan: “Prophet Muhammad ﷺ offered a model of pluralism that modern secular societies are still striving for.”
- Relevance for Modern Muslim States
Modern Need
Prophetic Practice
Interfaith coexistence
Charter of Madina, Treaty with Najran Christians
Conflict de-escalation
Treaty of Hudaybiyyah
Respect in diplomacy
Letters to kings and rulers with humility and clarity
Constitutional governance
Charter of Madina—basis of inclusive political framework
Conclusion
The peace treaties of the Prophet ﷺ exemplify Islam’s deep commitment to justice, harmony, and pluralism. These agreements were based not on military dominance but mutual respect, negotiation, and spiritual values. In today’s conflict-ridden world, the Prophet’s diplomacy provides a timeless model for interfaith dialogue, non-violent resolution, and cooperative coexistence. Through peaceful treaties, the Prophet ﷺ proved that Islam is not a religion of conquest—but of peace with dignity.
“We have not sent you, [O Muhammad], except as a mercy to the worlds.”
(Surah Al-Anbiya, 21:107)
Q. No. 6: Discuss Religious Tolerance in the Context of Post-Prophetic Muslim History
Introduction
Religious tolerance—the acceptance and protection of religious diversity—has been a core value of Islamic civilization since the Prophet Muhammad ﷺ. After his death, the Khilafat-e-Rashida, Umayyads, Abbasids, Ottomans, Muslim Spain, and Mughals all demonstrated varying degrees of commitment to protecting non-Muslims’ rights, often exceeding the tolerance levels found in contemporary civilizations. This tolerance was grounded in the Qur’an, the Prophetic Sunnah, and the concept of Dhimmah (covenantal protection).
“There is no compulsion in religion…”
(Surah Al-Baqarah, 2:256)- Qur’anic and Prophetic Foundations of Tolerance
- The Prophet ﷺ signed treaties with Jews (Charter of Madina), Christians (Najran), and pagans (Hudaybiyyah) to ensure peaceful coexistence.
- He allowed religious minorities to live with security, autonomy, and dignity.
“To you your religion, and to me mine.”
(Surah Al-Kafirun, 109:6)- Religious Tolerance in Post-Prophetic Muslim History
(See visual chart above rating each era’s relative tolerance)
2.1. Khilafat-e-Rashida (632–661 CE)
- Abu Bakr (RA) and Umar (RA) strictly followed the Prophet’s precedent.
- Non-Muslims were allowed to freely practice, build places of worship, and conduct internal affairs.
- Treaty of Umar with Christians of Jerusalem guaranteed:
- Freedom of worship
- Protection of churches
- No forced conversions
“They shall not be coerced in their religion, nor shall any of them be harmed.”
(Treaty of Umar)2.2. Umayyad Dynasty (661–750 CE)
- Religious tolerance remained state policy, especially under Caliph Umar bin Abdul Aziz.
- Christians served as tax collectors and administrators.
- Dhimmis were exempted from military service but paid Jizya for protection.
2.3. Abbasid Dynasty (750–1258 CE)
- Encouraged interfaith dialogue and translation of Greek, Syriac, and Persian texts.
- Bayt al-Hikmah (House of Wisdom) in Baghdad employed Jews, Christians, and Sabians.
- Tolerance fostered a golden age of science and philosophy.
2.4. Muslim Spain (Al-Andalus, 711–1492 CE)
- Peak of Islamic tolerance and interfaith coexistence.
- Jews and Christians enjoyed:
- Positions in court
- Academic freedom
- Judicial autonomy
- Cities like Cordoba and Toledo became centers of pluralistic learning.
Historian Will Durant writes:
“Muslim Spain was a beacon of tolerance while Europe burned with religious fanaticism.”2.5. Ottoman Empire (1299–1924 CE)
- Millet system allowed Christians, Jews, and others to:
- Govern their own communities
- Apply their personal religious laws
- Build places of worship
- Jews expelled from Spain in 1492 were welcomed into Ottoman lands.
2.6. Mughal Empire (1526–1857 CE)
- Akbar the Great promoted Sulh-e-Kul (peace with all):
- Abolished Jizya
- Held interfaith dialogues (Ibadat Khana)
- Appointed Hindus to high offices
- Emperor Aurangzeb restored stricter Sharia policies, yet non-Muslim judges and officials were still allowed in limited roles.
- Key Mechanisms for Tolerance in Muslim States
Mechanism
Function
Dhimmah Contract
Legal protection of life, property, and religion for non-Muslims
Jizya Tax
In lieu of military service, provided security and freedom
Judicial Autonomy
Non-Muslims judged by their own religious laws
Cultural Patronage
Sponsored Christian and Jewish scholars and artists
- Challenges and Deviations
While most Islamic states practiced tolerance, exceptions existed:
- Political pressures or rebellions sometimes led to forced conversions or expulsions.
- Some periods witnessed religious polemics or rising ultranationalism.
Yet these were often political aberrations, not reflections of Islamic teachings.
- Scholarly Perspectives
- Dr. Hamidullah: “Muslim history offers the only long-term record of religious tolerance as a state policy in the medieval world.”
- Karen Armstrong: “Islamic civilization offered more freedom to non-Muslims than Christendom did to its own.”
- Ibn Khaldun: Emphasized tolerance as a precondition for civilizational sustainability.
- Lessons for the Modern Muslim World
Modern Need
Historical Insight
Religious freedom
Modeled in Al-Andalus and Ottoman millet system
Interfaith dialogue
Abbasid scholarly patronage of diverse viewpoints
Legal pluralism
Seen in Dhimmah protections and judicial autonomy
Pluralistic nationalism
Rooted in Prophet’s Charter of Madina
Conclusion
From the Rashidun Caliphate to the Ottomans and Mughals, the Muslim Ummah largely upheld religious tolerance, providing a haven for minorities when persecution was widespread elsewhere. Islamic governance combined faith with flexibility, law with pluralism, and power with protection. Reviving these principles in modern times can counteract rising sectarianism, promote national unity, and fulfill Islam’s original promise of being a mercy to the worlds.
“We have made you nations and tribes so that you may know one another…”
(Surah Al-Hujurat, 49:13)
Q. No. 7: What Views Are Found in Today’s Muslim Circles About Western Civilization? Identify and Analyze Them
Introduction
Western civilization, characterized by secularism, scientific innovation, democracy, capitalism, and individualism, has significantly shaped the modern world. In Muslim intellectual and sociopolitical circles, views on Western civilization are diverse, complex, and often conflicting—ranging from admiration and emulation to skepticism and outright rejection. These views stem from historical experiences (like colonialism), cultural identity concerns, and religious ideals.
“Indeed, Allah does not change the condition of a people until they change what is within themselves.”
(Surah Ar-Ra’d, 13:11)- Overview of Western Civilization
Western civilization is generally defined by:
- Renaissance and Enlightenment values
- Separation of religion and state (secularism)
- Human rights and democracy
- Scientific and technological advancement
- Market capitalism and consumerism
- Contemporary Muslim Views: Identification and Analysis
(See visual chart above for the weight of each viewpoint)
2.1. Admiration for Scientific and Technological Progress
Viewpoint:
- Western innovation in medicine, engineering, and infrastructure is widely respected in Muslim societies.
- Many Muslims admire Western institutions, governance models, and education systems.
Analysis:
- Seen as a result of rationalism and meritocracy, which Islam also encourages.
- However, there’s a gap in indigenous Muslim-led innovation, prompting calls for Islamic modernity without Westernization.
2.2. Criticism of Secularism and Religious Marginalization
Viewpoint:
- Western secularism is perceived to marginalize spirituality, and promote moral relativism.
- Muslim scholars argue that Islam encompasses both religion and state.
Analysis:
- Secularism is viewed as antithetical to the Islamic worldview, where divine guidance governs all life spheres.
- Thinkers like Maulana Maududi and Syed Qutb oppose secular governance, advocating for Islamic political systems.
2.3. Concern over Moral Decay and Cultural Decline
Viewpoint:
- Unrestricted freedom, LGBTQ+ movements, pornography, and alcohol consumption are seen as signs of moral collapse.
- Concerns about family breakdown, materialism, and youth identity crises.
Analysis:
- Islam emphasizes modesty, social cohesion, and ethical boundaries.
- This criticism is often leveraged by conservative groups to resist Western influence.
2.4. Adoption of Western Technology and Education
Viewpoint:
- Widespread embrace of Western tools: Internet, medicine, AI, transportation.
- Muslim students flood Western universities, and many countries import administrative models.
Analysis:
- Indicates pragmatic engagement with Western progress.
- However, there’s often a disconnect between technological adoption and cultural resistance.
2.5. Suspicion of Cultural Imperialism
Viewpoint:
- Belief that Western soft power, through media, NGOs, and academia, aims to erode Islamic identity.
- Globalization is perceived to promote Westernization, not multiculturalism.
Analysis:
- Historical wounds of colonialism and Orientalist misrepresentations remain fresh.
- Thinkers like Edward Said and Dr. Anwar Ibrahim critique this dominance.
2.6. Selective Engagement (Middle Ground Approach)
Viewpoint:
- Embracing Western tools, but filtering them through Islamic values.
- Advocated by reformists like Iqbal, Al-Afghani, and Rashid Rida.
Analysis:
- Balances authenticity with modernity.
- Seeks to develop an Islamic civilization that is globally competitive yet spiritually rooted.
- Categories of Muslim Responses to the West
Response
Key Figures
Approach
Rejectionist
Sayyid Qutb, Maududi
Denounce West as morally bankrupt
Integrationist
Ataturk, liberal secularists
Full adoption of Western values
Selective Adopters
Iqbal, Qaradawi, Tariq Ramadan
Embrace science; preserve Islamic ethics
Isolationist
Some ultra-conservative groups
Avoid Western contact entirely
- Impacts on Muslim Societies
Area
Western Influence
Muslim Response
Education
English-medium schooling, science focus
Dual systems: Madrassah vs Modern Schools
Governance
Constitutional frameworks
Hybrid legal systems (Shariah + Civil)
Media & Culture
Music, fashion, social media trends
Calls for censorship, halal media platforms
Economy
Banking, capitalism
Islamic banking as an alternative model
- Scholarly Views
- Allama Iqbal:
“The modern West has made us forget God in the name of man.” - Maulana Maududi:
“Western civilization is materially superior but spiritually bankrupt.” - Fazlur Rahman:
“We must reconstruct Islamic thought to meet modern challenges—not mimic the West, but understand it.” - Dr. Tariq Ramadan:
“Muslims can be fully Western and fully Muslim without contradiction.”
- Challenges and Opportunities
Challenge
Opportunity
Cultural Identity Erosion
Reaffirm values through Islamic education
Misrepresentation of Islam in the West
Engage in interfaith dialogue and media advocacy
Youth Confusion
Mentorship combining faith and global competitiveness
Conclusion
Today’s Muslim discourse on Western civilization reflects a spectrum of engagement—from admiration and pragmatism to suspicion and rejection. Islam does not oppose progress, knowledge, or cooperation; rather, it urges the Ummah to uphold its moral compass while navigating global change. The solution lies in selective engagement, rooted in Qur’anic ethics, to revive an Islamic civilization that benefits from the West without losing its soul.
“Indeed, this Qur’an guides to that which is most upright…”
(Surah Al-Isra, 17:9)
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