Islam:
Religion, History, and Civilization
Seyyed Hossein Nasr
HarperCollins Publishers, 2003
p. xiii
The Renaissance perpetuated religious opposition to Islam, but it also began to
show disdain not only for Europe's own medieval past, but also for Islamic
learning, although there were some exceptions. Furthermore, the emphasis on
Eurocentrism during the Renaissance and the rise of humanism caused many European
thinkers of that time to consider people of their civilizations and ethnic
groups, including Muslims, inferior. Although Islamic studies were still carried
on during the renaissance, and in some places, such as Bologna, even within the
framework of the older medieval respect for Islamic thought, in many places they
were distorted by a sense of western superiority and even hubris,
characteristics that were to continue into the modern period.
The Enlightenment turned against the theological assertions of Christianity and
substituted rationalism for a worldview based on faith. Moreover, it further
developed the idea that there was only one civilization, the Western one, and
that other civilizations were significant only to the extent of their
contribution to Western civilization, which the French Encyclopedists referred
to as the civilization (la civilization). Obviously in such a situation Islam
and its civilization could only play an inferior and secondary role.
p. 25
For the Muslim mind, it is the most obvious of facts and greatest of
certitudes that by ourselves we are nothing and God is everything, that we own
nothing by ourselves and that all belongs to God according to the Quranic verse:
"God is the rich (ghaniy) and you are the poor (fuqara)" (47:38). We
are poor in our very essence; we are poor not necessarily in an economic,
social, or even physical sense, but in an ontological one. Therefore, all that
we are and all that we have belongs to God, for which we are indebted to Him and
for whose gifts we must give thanks (shukr). Religion, or al-dan, which is
inseparable from the sense of the reality of this "debt", therefore,
embraces the whole of life and is inseparable from life itself.
p. 27
Religion, then, must embrace the whole of life. Every human thought and
action must be ultimately related to the Divine Principle, which is the source
of all that is. Both the existence of the cosmic order, including the human
world, and all the qualities to be found in the cosmos come from God and are
therefore inseparable from His Nature and Will and Theophanies of His various
Names and Qualities. Religion is there to remind forgetful human beings of this
metaphysical reality and, on the more practical level, to provide concrete
guidance so that men and women can live according to the Will of God and at the
highest level gain, or rather regain, the knowledge of his Oneness and the
manner in which all multiplicity is ultimately related to the One. Every act
that individuals perform, every thought they nurture in their minds, and every
object they make must be related to God, if they are to remain faithful to the
true nature of things and of themselves. Religion is the reality that makes the
realization of this nexus between the human world in all its aspects and God
possible. Therefore, its role in human life is central. It can be said, from
Islamic point of view, that religion in its most universal and essential sense
is life itself.
p. 36
It is religion alone that can bestow meaning on human life, because it and it
alone issues directly and in an objective manner from the same Divine Source as
human life itself. Religion alone can actualize the potentialities within human
beings and enable them to be fully themselves. It is only with the help of
Heaven that we can become what we are eternally in the Divine Presence. Religion
provides that supreme knowledge which is the highest goal of the intelligence
and reveals the nature of that Reality which is also supreme love and the
ultimate goal of the will. Religion is the source of all ethics and values,
providing the objective criteria for the worth of human actions and deeds. It is
also the source of veritable knowledge of both Divine Principle and the created
order in its relation to that principle as well as the bearer of those
principles that constitute the science of beauty and of forms in a traditional
civilization.
p. 38
The name of the sacred scripture of Islam by which it has become famous,
especially in the West, is the Quran, or Koran, from the Arabic al-Qur'an, which
means "The Recitation." But the sacred text has many other names, each
refereeing to an aspect of it. It is also know as al-Furaan, "The
Discernment," for it contains the principles for the intellectual and moral
discernment. Another of its well-known names is Umm al-kitab, "The Mother
Book," for it is the ultimate source of all knowledge and the prototype of
the "book" as container of knowledge. It is also known as al-Huda,
"The Guide," for it is the supreme guide for people's journey through
life. In the traditional Islamic languages, it is usually referred to as the
Noble Quran (al-Qur'an al-majad or al-karam) and is treated with utmost respect
as a sacred reality that surrounds and defines the life of Muslims from the
cradle to the grave. The verses of Quran are the very first sounds heard by
newborn child and the last the dying person hears on his or her way to the
encounter with God.
In a sense, the soul of the Muslim is woven of verses and expressions drawn from
the Quran. Such expressions as insha'Allah, "If God wills," al-hamdu
li'Llah, "Thanks be to God," and bismi'Llah, "In the name of
God," all used by Arab as well as non-Arab Muslims alike, punctuate the
whole of life and determine the texture of the soul of the Muslim. Every
legitimate action begins with a bismi'Llah and ends with al-hamdu li'Llah, while
the attitude toward the future is always conditioned by awareness of insha'Allah,
for all depends on the Divine Will. These and many other formulas drawn from the
Quran determine the attitude toward the past, the present, and the future and
cover the whole of life. The daily prayers that punctuate the Muslim's entire
life, from the age of puberty until death, are constituted of verses and
chapters from the Quran, while Islamic Law has its root in the sacred text.
Likewise, all branches of knowledge that can be legitimately called Islamic have
their root in the Quran, which has served over the centuries as both the
fountainhead and the guiding principle for the whole of the Islamic intellectual
tradition.
Not only is the Quran a book written often in the most beautiful calligraphy
and read throughout one's life, but it is also a world of sacred sound heard
constantly in Islamic cities and towns. Its sounds reverberate throughout the
spaces within which men and women move and act in their everyday lives, and
there are many who have memorized the text and recite it constantly whiteout
reference to the written word. The art of chanting the Quran, which goes back to
the Prophet, is the supreme acoustic sacred art of Islam and moves devout
Muslims to tears whether they are Arab or Malays.
p. 43
Many traditional sciences are associated with the Quran. First of all there is
the art and science of recitation of the Quran, which is based on strict
traditional sources that have been preserved and transmitted from generation to
generation over the centuries. One cannot recite or chant the Quran in any way
one wants. The very pauses and intonations are determined according to
traditions going back to the Prophet.
Philosophical sciences are concerned
with the study of the language of the Quran, which is so significant that it has
determined the characteristics of classical Arabic for the past fourteen
centuries. Classical Arabic is often taught, quite rightly, as Quranic Arabic in
many Western universities. The serious study of the Arabic langrage and grammar
is inseparable from the philosophical study of the Quran, which gave rise
historically, to a large extent, to the codification and systematization of
Arabic grammar.
p. 55
The great scholars of Hadath carefully examined all the chains of transmission (isnad)
of each saying, drawing on many other religious sciences, to sift the authentic
sayings from those of dubious authority and both from sayings attributed to the
Prophet but lacking any historical basis.
Muslim scholarship had already
created detailed criteria fro evaluating the authenticity of each hadath more
than a millennium before Western orientalists appeared on the scene to deny the
authenticity of the whole corpus. Needless to say, denying the whole corpus of
Hadath is effect invalidates the Islamic tradition itself. Obviously, the
so-called historical criticism of such Western scholars is not taken seriously
by traditional Muslim scholars, especially since many of the Western
orientalists' arguments have been negated by the discovery of recent historical
evidence, while their whole position is implicitly based the disavowal of the
reality of Islamic revelation.
p. 60
God possesses an Essence (al-Dhat) that is beyond all categories and
definitions, like that darkness, which is dark because of the intensity of its
luminosity, the black light to which certain Sufis have referred. Although
beyond all duality and gender, the Divine Essence is often referred to in the
feminine form, and al-Dhat is of feminine gender in Arabic. In Its aspect of
infinitude It is, metaphysically speaking, the supreme principle of femininity,
standing above and beyond the aspect of the Divinity and Creator while in Its
aspect of absoluteness It is the principle of masculinity. Furthermore, the
Essence delimits Itself in the Divine Names and Qualities that constitute the
very principles of cosmic manifestation and are the ultimate archetypes of all
that exists, both macrocosmically and microcosmically.
p. 66
Islam rejects completely the Promethean and Titanic conception of human
beings as creatures in rebellion against Heaven, an idea that has come to
largely dominate the Western concept of the human state since the Renaissance.
In the Islamic perspective, the grandeur of men and women is not in themselves,
but in their submission to God, and human grandeur is always judged by the
degree of servitude toward God and His Will. Even the power given to human
beings to both know and dominate things is legitimate only in the condition that
they remember their theomorphic nature according to the hadath "God created
man upon His form" and continue to remain subservient to that blinding
Divine reality that is the ontological principle and ultimate goal of return of
human beings. All human grandeur causes the Muslim soul to remember that Allahu
akbar, "God is greater," and that all grandeur belongs to Him.
p. 78
From the very beginning, even in Mecca, but especially in the Medinan
community, the SharaŽah began to be promulgated through the actual practices of
the prophet and the nascent Islamic community and the pronouncements handed down
by the Prophet as the judge of the newly founded Islamic society. On the basis
of this early practice and the twin sources of the Quran and Sunnah (which
includes the Hadath) - and also the use of such principles as ijma, or consensus
of the community, and qiyas, or analogy - later generations continued to apply
and codify the Law until the second/eight and third/ninth centuries, when the
founders of the great schools of Law (al-madhahib), which have continued to this
day, appeared on the scene.
p. 79
The great jurists (fuqaha', pl. of faqah) who codified the schools of Law
practiced the rendering of new opinions based on the basic sources, or what is
called ijtihad. In the Sunni world, the gate of ijtihad has always been open,
and it is considered essential that in each generation those who have the
qualifications to practice ijtihad, called mujtahids, go back to the Quran,
Sunnah, and Hadath (which for ShaŽites includes the sayings of the ShaŽite Imams)
and reformulate in a fresh manner the body of the Law.
p. 80
To the assertion often made by modern Western critics of Islam that Islamic
Law must keep up with the times, Islam answers that if this is so, then what
must the times keep up with? What is that orders or forces the times to change
as they doa Islam believes that the factor to make the times and coordinate
human society must be the SharaŽah. Human beings must seek to live according to
the Will of God as embodied in the SharaŽah and not change the Law of God
according to changing patterns of a society based on the impertinence of human
nature.
p. 111
After the death of the prophet, the caliphate (from the Arabic khilafah), the
most important of all Islamic political institutions, developed and survived in
one form or another until the seventh/thirteen century, despite the opposition
of various ShaŽite groups and other elements. The caliphate was considered the
vicegerent (khalafah) of the Prophet; as such, his function was to promulgate
the Divine Law, preserve internal order, protect the borders of dar al-islam,
and appoint judges to officiate in SharaŽite courts. The caliph was not
expected to possess knowledge of the inner meaning of the Divine Law or even be
an authority (in the sense of faqah or mujtahid) in the Law.
p. 173
Christianity had the Protestant Reformation in the sixteenth century and
aggiornamento in the Catholic Church in the 1960s. Judaism has also witnessed
the rise of both the Reform and the Conservative schools, at least in the West.
Islam, however, has not undergone, nor is it likely to undergo in any
appreciable degree, the same kinds of transformation either juridically or
theologically. Its religious life and thought remain for the most part within
the framework of orthodoxy and tradition. The modernism and so-called
fundamentalism that are evident in certain sectors of Islamic society and in
certain lands have caused traditional Islamic life to wither, but have been
unable to create any significant theological worldview that could challenge the
traditional one.