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ISLAMIC CIVILIZATION

Introduction
● Early Muslim caliphate's- first the Arabs then the Persians and later the Turks-
set about to create classical Islamic civilization.
● In 13 century both Africa and India became great centres of Islamic civilization
● Soon after Muslim kingdoms were established in the Malay- Indonesian world
and Muslims flourished equally in China.
● Islamic civilization is concerned with two basic principles oneness of God and
oneness of humanity.
● Islam doesn't allow any racial, ethnic discrimination; it stands for Universal
Humanism.

Introduction from Notes of Ayesha Younis

● Islamic culture is a term primarily used in secular academia to describe the

cultural practices common to historical Islamic people
● The early forms of Muslim culture were predominantly Arab. With the
rapid expansion of the Islamic empires, Muslim culture has influenced and
assimilated much from the Persian, Caucasian, Bangladeshi, Turkic, Mongol,
Chinese, Indian, Malay, Somali, Berber, Egyptian, Indonesian, Filipino,
Greco-Roman Byzantine, Spanish, Sicilian, Balkanic and Western[citation
needed] cultures.

“Thus we have appointed you a midmost nation, that you may

be witnesses upon mankind.” (Quran, 11:43)

1. Tauhid / Oneness of Allah

It is You we worship and You we ask for help.” [Quran 1: 5]

● Islamic​civilization was the first to proclaim the message of one God Who
has no partner or associate in His rule and Dominion; He is the only One
Who is worshipped and He is the only One Who is sought.
● The starting point of Islam is a Belief in Oneness of Allah
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● It is a Revolutionary concept and constitutes the essence of teachings of

Islam
● It means that there is only one Supreme Lord of the universe
● He is omnipotent omnipresent sustainer of the world.

1.1. Impact

This unique understanding of the concept of oneness had a great impact

on developing the human intellect through liberating it from the shackles of
servitude to Kings, emperors, nobles for hegemony of religious authority
practiced​by the clergyman.

Researchers studying Islamic arts have noticed a unity of style and taste
in different kinds of arts, so that a piece of Andalusian ivory, a piece of
Egyptian textile, a piece of Syrian pottery and a piece of Iranian
metalwork; despite the differences in the format, ornamentation, all have
the same style and character.

2. Equality

“O mankind, indeed we have created you from male and female, and have
made you into nations and tribes, that you may know one another. Indeed,
the most honoured of you in the site of Allah is the most righteous. Indeed,
Allah is Knowing and Acquainted.” (Al-Hujrat, 49:13)

2.1. Fundamentals of Islamic concept of Equality

● All men are created by One and the same eternal God
● Allah is just and kind to all of His creatures. He is not partial to any
race, age or religion
● All people are born equal
● Allah judges every person on the basis of his own merits and
according to his own dates
● Allah has bestowed on man the title of honour and dignity.
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The criteria of a high position in society

“The noblest of you in the sight of Allah is the best in conduct.” (49:13)

3. SELF-PURIFICATION (Tazkiyah)

“... And whoever purifies himself does so for the benefit of his own soul; and the
destination of all is to Allah.” (35:18).

● Allah is the most pure and likes purity

● Primary distinction of Islamic civilization
● Through Tazkiyah comes spiritual health and morality.
● The traits of loving Allah and His prophets, adorning and practicing the 90
attributes of Allah, applying the virtues of compassion and Mercy; holding one's
brother or sisters well mean higher than oneself, generosity, piousness,
trustworthiness and more are virtues of Tazkiyah.

“… He will indeed be successful who purifies it and he will indeed fail, who
pollutes and corrupts it.” (91:1-10)
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3.1. Self-Purification Was Aim of all Prophets

Thus, one of the tasks of the Holy Prophet (PBUH), in addition to reciting the
Quran and teachings of the Quran and teaching of wisdom, was to help us to
purify our souls.

Indeed, the appointment of the Prophet (PBUH) for such task was and answer to
the prayer of Abraham (PBUH) and Ismaeel (PBUH) after they raised
foundations of the House. ( Kaba).

3.2. Cause of Self-Impurity

Attachment to materialistic life and worldly affairs.

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Prophet Mohammed (PBUH) said:

The attachment to this world is the source for every wrong. Beware how the one
who is attached to this world has loved what God dislikes. What can be a greater
crime than this?

The treatment of this problem and a crucial means of purification of the soul is to ask
people to give alms (Zakat). In some 20 verses of the Quran, giving alms is mentioned
right after establishing prayer.

3.3. Methods of Self Purification

a. Self control

For a man and lacking in self control, it becomes difficult to tame his mischievous
instincts.

O David!... do not follow the whims of your own soul for they will lead you
astray from God's path. (38:26)

b. Justice is a source of self purification

● Is a bulwark against wild desires and temptations.

● There is a Hadith which says that a believer in the mosque is like a fish in
water, but when a hypocrite is in the mosque he feels like he is in prison
and always wants to escape.
● So, these are the different states of the soul that we can reach to self
training and self purification.

c. Zakat is source of self purification

● Zakat is derived from the same root as Tazkiyah, which means growth and
purity.
● Paying Zakat purifies one's money and possessions.
● It helps in purifying soul by getting rid of the love for the world.

d. Piety and Salat

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3.3. Principles of Tazkiyah

Here are five foundational principles of tazkiyah upon which any character or community
can be reformed.

a) Knowledge ('Ilm) precedes action ('Amal)

Knowledge should must precede action Since, tazkiyah is fundamental to
this religion, it is highly significant that its processes and methods be
founded upon comprehensive and authentic knowledge.

c) The heart is central

The physical heart not the brain is the central and most important element
in the human body and the spiritual heart is at its centre.

Purification should be attained by opening heart to Allah and instilling piety

in it.

The Prophet Muhammad (PBUH), said:

"Indeed, in the body there is a piece of flesh; if it is sound, the whole
body is sound, and if it is corrupt, the whole body is corrupt, and
behold, it is the heart" [Al-Bukhaari and Muslim].
It is in the heart that faith resides:
"Verily Allah does not look at your bodies or your forms. But He
looks at your hearts." [Muslim].
And as faith diminishes, the heart gets sick and may become blind. Allah
Almighty says (what means):
"It is not the eyes that are blinded, but blinded are the hearts which
are in the breasts" [Quran 22:46].

d) Lifelong commitment
This principle deals with the question, how can one insure that one’s
tazkiyah efforts bear their expected fruits, help one achieve piety, and fulfill
one’s purpose in this life? Allah Almighty gave a hint:

“Take what We have given you with determination and remember

what is in it, that perhaps you may become righteous” [Quran 2:63]
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“The most beloved deeds to Allah are those done continuously even
if they were small” [Al-Bukhaari]

4. DIGNITY OF MAN

The Qur'an elevates humanity to a rank higher than the angels and honours it by the
trust of being appointed vicegerent of God on earth.

Human dignity has been one of the central themes in Islamic teachings. Islam has given a distinct
position to humanity by viewing humans as the noblest of creatures and man as the vicegerent of
God on earth.
According to the Holy Quran, human beings have been inspired by the divine spirit; therefore,
their status is unique among the creatures (38:72). In another verse, human dignity is affirmed
very explicitly:
“We have honoured the sons of Adam … and conferred on them special favours above a great
part of Our Creation” (17:70).
Islam has identified different aspects of human life which are considered crucial for maintaining
human dignity.
a) Helping the Poor
In the Quran and the teachings of the Holy Prophet (PBUH), helping the less privileged and the
weak is constantly underlined. This is so because the sense of deprivation affects human
self-worth and drags it to the lowest level. It is evident that poverty limits human potential in
many ways. For example, sometimes it compels a person to indulge in crime.
b) Humankind has been vested with power of reason
Islam has dignified the humankind by giving it senses and understanding.
The Quran refers to this repeatedly:
"He gave you ears and eyes and hearts; little it is that you give thanks!" (32:9.)
c) Individual responsibility
Another way in which Islam has dignified the individual is by making him or her responsible for
his or her own beliefs and actions. The Quran says:
"No bearer of a burden can bear the burden of another." (6:164; 17:15.)
Each individual bears his own responsibility and is treated by Allah as a person in his own right.
The individual is not treated as just one member of a group, with no identity of his own. Thus,
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this principle means that each human being matters as an individual.

d) Blind following
Blind following of leaders is also condemned in the Quran. Although, the leaders do bear
responsibility for misleading their followers, nonetheless each individual is expected to use his
own sense and reason, to the extent of his capacity. Similarly, blind following of one's ancestors
and of inherited beliefs and values is condemned by the Quran. It teaches that one should apply
one’s sense and reason to test whether one’s inherited beliefs are right or not. Again, these
teachings of the Quran dignify the position of the individual because he is told not to blindly
follow his leaders or forefathers.
e) Principle of consultation
In making decisions in the nation or the community, the Holy Quran has taught the principle of
consultation. It says that the affairs of the Muslims must be decided by consul among
themselves. (42:38.) Even the Holy Prophet Muhammad was instructed to consult his followers,
(3:159.). The process of consultation dignifies the individual because each person has his or her
view taken into account, while autocratic rule degrades the individual because one man's opinion
is supreme.
f) Importance of Health and Human Life
Islam has given high value to human life and health. It has put significant emphasis on caring for
the sick, disabled, and articulated it as a duty. Good health is termed a divine gift. The sanctity of
human life is highlighted by equating the saving of one life with the saving of all of humanity
(5:32).
g) Emphasis on Intellectual Development in Islam
The intellectual dimension of human beings is constantly highlighted in Islamic teachings. The
Holy Quran has reinforced the concept of human beings using their intellect and reflecting on the
mysterious creations of God. Education and seeking knowledge are viewed as important to
develop the intellectual capacity of human beings. Therefore, Islam has heavily emphasized on
seeking.
h) Spiritual Development
Spiritual uplift is viewed as a very important area for human development. Human beings are a
combination of two important relation: the relation with the body and the soul. To strengthen the
bonds with the Creator one needs worship, and to strengthen the relationship with fellow human
beings one needs to fulfil his or her social responsibilities.

5. SOCIAL JUSTICE
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Social Justice refers to equity and fair play for every individual of Islamic society with
respect to equal economic, social, political and other rights and opportunities.

“He it is who hath placed you as viceroys of the earth and hath exalted some of
you in rank above others, that He may try you by (the test of) that which He hath
given you.” (6: 165)

“And Allah hath favoured some of you above others in provision.” (16: 71)

5.1. Inequality is Natural, but Social Justice is Responsibility of Government

Islam, being religion of nature, understands that human beings are born
with varying gifts. As they differ in their bodies and their features so they
differ in their mental and other capabilities. Their environment, their
circumstances and their hereditary gains also differ. In this situation, there can
be no possibility of economic equality. Thus, the existence of economic
inequalities among the human beings is natural.

Islam believes in equitable, just and fair distribution of economic resources. It

does not allow economic disparities turn into an extreme position wherein
millions of have-nots’ become serfs and slaves in the hands of few ‘haves’ of the
society.

5.2. BASIC ASPECTS OF ISLAMIC SOCIAL JUSTICE

a. Equitable Distribution of Wealth

No doubt, Islam accepts unequal distribution of wealth as natural and part

of Divine Scheme of world order, yet it does not allow existence of wide
disparities in distribution of wealth. If distribution of wealth in a community
is unfair and unequitable, social peace in that community is always at
stake and conflict between the poor and the rich is bound to result in war
and class struggle.

Islamic initiatives for bridging the gulf between the rich and the poor and
for ensuring just and equitable distribution of economic resources and
wealth include: Zakat and Sadaqat, laws of inheritance and bequest,
monetary atonements, voluntary charities, abolition of interest, prohibition
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of acquisition of wealth through illegal and unfair means, prohibition of

hoarding of wealth, etc.

b. Provision of Social Security

Islamic economic system guarantees basic human needs to all the

citizens of the Islamic state. Islam enjoins upon the well-to-do to fulfil the
needs of the poor and the destitute. The Quran says:

“And in whose wealth there is a right acknowledged for the poor

beggar and the destitute”-(70: 24-25).

To the question as to how much wealth should be spent by the rich for the
cause of the poor, the Qur’an replies:
“……. And they ask thee how much they are to spend; say: “What is
beyond your needs”-(2:219).

Thus the Quran expects from the rich to spend all their surplus wealth for
their poor brothers if the circumstances so demand.

According to some Muslim jurists, the Islamic state should provide social
security cover to all its citizens and undertake especially to provide basic
necessities of life to all those poor, destitute, deprived of, disabled and
unemployed citizens who themselves are not able to provide for them and
their families. If the Islamic state fails to do so, it has no right to demand
allegiance from its citizens.

c. Protection of Weak against the Strong

The women were treated as chattel and were denied the status of human
being before emergence of Islam. Islam restored their human status and
gave them equal social and economic rights along with men. For instance,
Islam gave women the rights to own, acquire and sale property. Islam
also gave women the right of inheritance.

Islam declared the emancipation of slaves as the most pious act and
enjoined upon its followers to set the slaves free and thus earn God’s
pleasure.
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d. The Complete Equality of All ‎Men

The principle of equality as one of the basic principles of Islam as a

religion.

Unlike those who claimed to be descendants from gods, or those who

deemed their blood as blue or nobler than that of the rest of human
beings, Islam “taught the unity of the human race in origin and in history, in
life and in death, in privileges and in responsibilities, before the law and
before Allah, in this world and in the world to come.” Allah Almighty says,

{O mankind! Fear Your Guardian Lord, Who created you from a

single person, created out of it, his mate, and from them twain
scattered (like seeds) countless men and women}.
(An-Nisa’ 4:1)

Prophet Muhammad (SAWS) said during his last sermon (Khutbah):

“All mankind is from Adam and Eve, an Arab has no superiority over
a non-Arab nor a non-Arab has any superiority over an Arab; also a
white has no superiority over black nor a black has any superiority
over white except by piety (taqwa)…”

e. The Absolute Freedom of Conscience

Freedom of conscience refers to the psychological liberty from submission

to and/or worshipping of anyone or thing other than Allah because, Allah is
the only One Who can do good or bad to man. He is the only One Who
can give life to man, sustain him, and take his life without the mediation of
anyone even a prophet or a messenger.

The aim behind getting rid of submission to others than Allah is to rid
oneself of fear of any creature since nobody but Allah can benefit or harm
man’s life, livelihood, or position.

6. MORALITY
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The teachings of the Holy Quran and the holy Prophet Mohammad (PBUH) centre on
strong moral values.

Some important moral values of Islamic civilization are:

6.1. Respect for humanity

“Verily we have honoured all children of Adam (equally)” (17:10)

6.2. Piety: the criteria of a high position in society

“The noblest of you in the sight of Allah is the best in conduct.”

(49:13)

6.3. Brotherhood

“Mankind is one community” (2:213)

6.4. Freedom

God has created for free so be nothing but free (Imam Shafi)

6.5. Freedom of will - no compulsion

“There is no compulsion in deen” (2:256)

“The truth is from your Rabb so let him who pleases believe and let
him who pleases reject” (18:29)

Physical compulsion and mental coercion apart, anything agreed to or

followed traditionally or conventionally and not after due exercise of
reason and intellect, cannot be termed as Imman. Accepting anything
traditionally is according to Quran, the way of unbelievers.

6.6. Justice

Justice is synonym for Islam.

Allah says in the Quran

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“And let not the hatred of a people incite you not to act equitably. Be
just: that is nearer to observance of duty.(5:8)

6.7. Subsistence

An Islamic society is responsible for provision of basic necessities of life to

people. A society that fails in this responsibility, does not deserve to be
called Islamic, for the Islamic society that is established in the name of
Allah is bound to proclaim:

We will provide for you and your children 6:152

7. TOLERANCE

Tony Blair, the former British Prime Minister, once opined:

“Tolerance is a defining characteristic of Islam”

An important trait of Islamic civilization is tolerance for non-Muslims.

The Holy Quran and the teachings of the holy Prophet Mohammad (PBUH)
exhort Muslims to protect non-Muslims’ places of worship.

And had your Lord so willed, he could have surely made all human beings
into one single community: but (He willed otherwise and so) they continue
to hold divergent views. (11:118)

“O mankind we created you from a single (pair) of a male and female, and
made you into nations and tribes that, you may come to know one another.
Verily is the most honoured among you in the sight of Allah is the most
righteous of you.” (49:13)

7.1. Views of Karen Armstrong

Commenting on the peaceful and persistence nature of Islamic teachings Karen

Armstrong, in her Landmark book, ‘Muhammad (PBUH): the Prophet of our Time’
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declared that peace and tolerance is the essential message of religion of

Muhammad (PBUH).

7.2. Muslim Rule in Spain: a Glaring Example of Religious Tolerance

The region of Spain, once known as al Andalus, serves as another historical

example of cultural diversity within Islam.

Under centuries of Muslim rule, from 711 to 1492 AD, Islamic, Jewish and
Christian cultures not only coexisted but flourished in an environment of relative
tolerance as compared to other parts of Europe at that time.

8. RULE OF LAW

Islamic civilization, since the time of Prophet Muhammad (PBUH) until now, is firmly
founded on the concept of ‘rule of law.’ For that reason, the law is published and known,
and citizens and courts are expected to uphold it.

In addition, Muslim citizens must adhere to Islamic law - Shariah. If a Muslim citizen
commits a religious violation, he is judged according to Islamic law. A non-Muslim
citizen is judged in religious issues by the laws of his own faith.

8.1. What is rule of law?

Rule of law means that:

i. All persons and authorities within the state, whether public or private,
should be bound by and entitled to the benefit of laws.
ii. Law is accessible and clear so that citizens of a state are aware of the
boundaries of the law, which they must obey
iii. Law equally applies to government and guarantees certain basic rights
such as presumption of innocence until proven guilty, not to be arbitrarily
detained without due process and right to fair trial in an independent court
iv. All the executive and judicial organs of a state must uphold the rule of law
because nobody is above the law.
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8.2. Shariah Ensures the Rule of Law in Islam

In Islamic civilization, sovereignty belongs to the laws of Allah, the

shari’ah, not the people. It is the Khalifah who implements the shari’ah in
the lands of Islam.

The rule of law is therefore established on the basis of the shari’ah.

As Welton states,

“The Islamic world, too, has a devotion to the rule of law that has
prevailed through much of its history and, while severely impaired in
the nineteenth and twentieth centuries by Western colonialism and
its aftermath, has resurfaced as a desired virtue, fully compatible
with Islamic law and tradition”.

8.3. How the Shari’ah guarantees the rule of law?

The Shariah guarantees rule of law through people, the Khalifah and the
Judiciary.

a. The People

Allah has thus obliged Muslims to obey the ruler who rules by the
shari’ah. Unlike democracies where obedience to the law of the
land requires coercion by the state, Muslims historically lived by
and obeyed the laws of Islam by and large without the need for
coercion. This is because respect for and obedience to the laws of
Islam is a matter of doctrinal and creedal obligation upon Muslims,
which was the reason behind the success of the Khilafah.

b. The Khalifah

The majority of the classical scholars of Islam are unified on the

view that the Khalifah assumes authority by approval and authority
of the people. The first Khalifah of Islam, Abu Bakr (RA), in his
inaugural address said,

“O People, I have been appointed over you, though I am not

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the best among you. If I do well, then help me. And if I act
wrongly, then correct me… If I disobey Allah and His
Messenger, then I have no right to your obedience”.

The Khalifah fulfils, amongst the myriad of other obligations, the following as part of his
responsibilities. The Khalifah must:

i. Guard and protect Islam and its way of life against external
influences and ensure that innovations do not creep into the pure
message of Islam.
ii. Establish justice where disputes arise between litigants so that the
strong does not oppress the weak.
iii. Implement the Islamic hadd punishment (i.e. criminal laws) so that
the prohibitions of Islam are not violated.
iv. Possess the appropriate defence capabilities in order to defend the
territories of the Islamic state and its citizens against external
attacks.
v. Manage the fiscal affairs of the state and collect the taxes
prescribed by the shari’ah e.g. kharaj, zakah, jizya and ushur etc.
vi. Manage the funds of the treasury (Bait-ul-Mal), invest in public
projects he considers necessary without being wasteful and pay the
public sector employees’ salaries from the treasury.
vii. Assume personal responsibility over the affairs of the people and
execute the policies of the ummah without overreliance on
delegation of authority.

c. The Judges

The Khilafah also has a strong judiciary which implements the laws
of Islam, dispenses justice and keeps the executive accountable.

Types of Judges

Everybody under the shari’ah is equal before the law and judgment
is pronounced without fear or favour. Principally, there are three
types of judges in Islam:
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i) The Qadi settles disputes between people in private

law matters and implements the penal codes.
ii) The Muhtasib is responsible for dealing with
community wide issues that affect the public and
wider society, e.g. unscrupulous traders who harm the
wider public.
iii) The Mazaalim is responsible for investigating and
settling the disputes between the ruler and the ruled.
Essentially, this judge keeps the executive
accountable and in checks.

CONCLUSION
Conclusion can be added from other printed out notes or sources.

Below conclusion is from notes of Ayesha Younis.

● Beginning with the eighth century, it was the Muslim culture that became the
focal centre of world progress, attracting Jews, Persians,
Christians and even Turks to its fold.
● When there was no scientific activity in the world, Muslims picked up the threads
of ancient science and technology, where and whenever, available, wocing inot a
defnite pattern of progress.
● Bacon’s noble vision of modern science: “by experimentation to
discover truth and by the application of this truth to advance human
progress.”
● The Oxford History of Technology sums it up as follows: “There are few
major technological innovations between 500 A.D. and 1500 that do
not show some traces of the Islamic culture

Note: Also consult from ‘Concepts in Islamic

Studies’(Advanced Publisher, Imtiaz Shahid)
Also give a look to The topic from Karim Dad
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