Biwang Institute

Of Islamic Knowledge

Islamic
Culture & Thought

Prepared by:
Dr. Imran B. Ibrahim
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‫بسم هللا الرحمن الرحيم‬

Introduction
‫ من يهديه هللا فال‬،‫ ونعوذ باهلل من شرور أنفسنا ومن سيئات أعمالنا‬،‫ نحمده ونستعينه ونستغفره‬،‫إن الحمد هلل‬
. ‫ ومن يضلل فال هادي له وأشهد أن ال إله إال هللا وحده ال شريك له وأشهد أن محمدًا عبده ورسوله‬،‫مضل له‬
:‫أما بعد‬
The texts of revelation have been characterized, since the beginning
of Islam, by a comprehensive discourse addressing all aspects of life. The
Qur'an's various styles have given rise to specialized Islamic sciences,
divided into fields such as exegesis, Hadith, jurisprudence, and others.
In Islamic eras, the need for public specialization emerged, leading to
the development of experts among Muslims to confront the challenges of
their times.
In the modern era, Muslims have faced a significant cultural challenge
due to interactions with Western cultures and the emergence of intellectual
schools and Western orientations. This has influenced some Muslims,
necessitating that Muslims be responsible and proactive in facing these
challenges. This also called for efforts that align with Islamic
comprehensiveness to confront these intellectual and cultural trends in all
fields.
Thus, the necessity arose for the emergence of a science of Islamic
culture, characterized by its comprehensiveness, addressing topics from the
perspective of Islam as a unified whole, whether through its books or
compositions, to present a comprehensive image of the subject matter in its
doctrinal, jurisprudential, intellectual, and other dimensions.
This unit will examine the foundations for studying Islamic culture.

Preparation:
From your observations of the cultural and intellectual state of Muslims in our
modern era, mention some of the issues where Western culture criticizes or
questions Islam.

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Chapter One
Introduction to Islamic Culture and Thought

Islam: Its Concept and Reality

Topic One:
First: The Concept of Islam
1. Linguistically: Islam means submission, humility, and obedience.
For example, the phrase "Aslama wa istaslama" means "submitted
and surrendered."

2. In Islamic terminology: Islam refers to submission and surrender to

the command of Allah Almighty, worshiping Him alone with sincerity,
without associating any partner with Him.

3. The Reality of Islam: The term "Islam" is used to denote two types,
general and specific:

 First Type: General Islam

This refers to the religion brought by all prophets, which involves
faith in Allah Almighty, acknowledging servitude to Him, and
submitting to His command. Allah says:
"Or were you witnesses when death approached Jacob, when he
said to his sons, 'What will you worship after me?' They said, 'We
will worship your God and the God of your fathers, Abraham,
Ishmael, and Isaac—one God. And we are Muslims [in
submission] to Him.'" (Surah Al-Baqarah: 133).

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 Second Type: Specific Islam

This refers to the religion brought by Prophet Muhammad (peace
and blessings be upon him).
The word "Islam" in this specific sense is mentioned in the Quran
regarding the teachings revealed to Prophet Muhammad (peace
be upon him).

There are two states:

 The first state: When the term Islam is mentioned without being
associated with faith, it refers to the entire religion, including its
fundamentals and branches, its beliefs and rulings, its morals
and etiquettes. This is exemplified in the statement of Allah:
"Indeed, the religion in the sight of Allah is Islam."
(Surah Aal Imran: 19).
 The second state: When the term "Islam" is mentioned alongside
"faith," it refers specifically to outward actions, such as prayer,
fasting, and other similar acts. On the other hand, "faith" refers
to inward actions, such as belief in Allah, the Last Day, and other
matters. Allah says:
"The Bedouins say, 'We have believed.' Say, 'You have not [yet]
believed; but say [instead], 'We have submitted,' for faith has not
yet entered your hearts.'" (Surah Al-Hujurat: 14).

As mentioned in the Hadith of Jibreel (peace be upon him), when he asked

the Prophet (peace and blessings be upon him) about Islam, he replied:
"Islam is to testify that there is no god but Allah and that Muhammad is the
Messenger of Allah, to establish prayer, to give zakat, to fast during
Ramadan, and to perform Hajj if you are able."

He then asked about faith, and the Prophet replied:

"Faith is to believe in Allah, His angels, His books, His messengers, the Last
Day, and to believe in the divine decree, both its good and its bad."

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Point of Benefit:
The terms Islam and faith, when combined in a single statement, differ in
meaning. If they are mentioned independently, each term encompasses the
meaning of the other.

Second: The Naming of Islam

Allah Almighty has named the religion revealed to Prophet Muhammad
(peace and blessings be upon him) as Islam, and its followers as Muslims.
This name has become recognized and famous in every era. Among the
honors Allah has bestowed upon the Muslim Ummah is that He has
designated this specific name for them over all other nations.
This is evident from Allah’s statement:
"It is He who has named you Muslims before and in this [Quran]."
(Surah Al-Hajj: 78).

This verse indicates that this Ummah is the true inheritor of the correct
religion brought by the prophets, firmly adhering to its teachings and
upholding its principles. Allah says:
"Abraham was neither a Jew nor a Christian, but he was one inclining toward
truth, a Muslim submitting to Allah. And he was not of the polytheists. Indeed,
the most worthy of Abraham among the people are those who followed him
[in submission to Allah] and this Prophet, and those who believe. And Allah
is the ally of the believers." (Surah Aal Imran: 67–68).

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Activity:
Using digital tools or electronic search programs in the Quran, mention three
other verses where the term "Muslim" is mentioned:
1. .....................................................
2. .....................................................
3. .....................................................

Topic Two: The definition of 'thought' and 'culture':

According to its linguistic origin, the word 'thought' means:
1. The process of thinking.
2. Serious consideration.
3. Reasoning power.
4. The power to imagine.
5. Idea.
6. Opinion.

The translation of this word in Arabic is fikr, and if we refer to its meaning
in Arabic, we can say that it has the same meanings as in English.
As for the conventional (technical) meaning, Islamic 'thought' means:
The production of thought which depends on the Islamic view of existence,
and coincides with Islamic aims, conditions, and morals.

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The word 'culture' has the following meanings:

1. The growing of a particular crop.
2. The act of developing by education and training.
3. Refinement of intellectual and artistic taste.
4. A particular form or stage of civilization.
The translation of this word in Arabic is thaqāfah. It shares some of its
meanings with the English.

In Arabic, the word Thaqāfah is derived from the root thaqifa, which has
different meanings, among which are:
 To learn quickly; an intelligent person; understanding.
 The maintenance of things; to purify; to correct.
 To find, to see, and to meet.
 To encounter, and to win.
One important note regarding this word is that it was mentioned in the
Qur'ān in two verses talking about war and some of its Islamic rules.
In fact, there is more than one opinion regarding the meaning of this word.
Some say it means knowledge, and therefore the cultured person is the one
who has efficient and sufficient information about everything, or at least
about most things; others say that a cultured person is someone who is
specialized in one field and knows something about other fields; yet others
say that this word is connected to behavior more than knowledge, because
what is eventually more important is behavior and not knowledge. They say
that what is the importance of knowledge if it doesn’t affect its possessor’s
behavior?
To reconcile these opinions, we can say that both knowledge and
behavior are the pillars of ‘culture.’ While the more important pillar is
behavior, there could be no real good behavior unless there is enough
education, which is built on knowledge and intellectual matters.

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Thus, we can say that culture means: the behavior that was produced by
a thought or an idea. Therefore, we can say that Islamic culture is: the
person’s behavior which is based on Islamic views regarding the universe,
this life, and mankind, such views – whether in theory or application –
depending on the fundamentals of Islam.
From the definitions above, we can see how both thought and culture are
interconnected, the former constituting intellectual matters which are
produced by thought/thinking, and according to Islamic bases, and the latter
forming both the intellectual and the practical side of Islamic knowledge,
including Islamic thought, which also requires sufficient knowledge.
It is worth mentioning that every nation is to a greater or lesser extent
proud of its culture and thought. Likewise, each nation is distinguishable from
the other by its culture and thought, because culture depends on ideological
concepts and resources which mostly differ from one nation to another, or
even from one era to another.

The difference between ‘culture’, ‘thought’ and other synonymous

terms:
After explaining the meaning of both culture and thought, here we
explain the meanings of other words connected to these, such as
‘knowledge’, ‘science’, ‘modernity’, and ‘civilization’:
a. Knowledge: this word depends on the original verb “to know,” knowledge
being gained by learning, reading, thinking, or even from experience. This
word relates to information which is to be known and kept in mind.
b. Science: a general word which incorporates the meanings of other words
such as ‘knowledge’ and ‘culture.’ It is that which can be learned. The word
‘science’ is mentioned Several times in the Qur’ān, which indicates its
importance in Islām.
We should point out that there are different views regarding the term
‘science’ and whether it covers all aspects of knowledge or not. Some relate
it to applied views of knowledge, whilst others extend it to cover all aspects
of knowledge, even the humanities and arts, or even Divinity – and perhaps
this is the right meaning.

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We should not forget that scientific matters are not all at the same
stage of validity or truth, some of them still being under experimental check.
After being absolutely proven, then we can say that a particular matter is
indeed a real scientific phenomenon.
By way of note concerning both knowledge and science, we can say
that if these affect the person’s behavior, then this operation becomes a kind
of culture, as stated above.
c. Modernity: Actually, modernity completely depends on science and
material matters; it is the use of material in everyday life, without looking at
positive or negative consequences. If an external factor turns this modernity
to human interest, then we can say that it is positive modernity; otherwise, it
is negative.
From this point of view, how can we judge other communities? What
can we say about ancient civilizations when, for instance, millions of ancient
Egyptians died during the building of the Pyramids? And what can we say
regarding the modern civilization of Western countries, where many people
in many countries suffer daily from killing, rape, robbery, suicide,
restlessness, instability, insecurity, and so on?
d. Civilization: This depends on two pillars – positive culture and positive
modernity – which make science and material serve humankind in this life
and which lead to real happiness, security, and stability in one’s personal life
and in society as a whole.
Generally speaking, every civilization claims this view, but we can judge
them according to what is practiced on the ground. Civilization is not
physically abusing others or keeping others living like animals, or using
others for experiments, or killing people because of their colour, ethnicity,
religion, or language. Civilization is not to respect animal rights and at the
same time kill or agree to the killing of humans because they belong to other
nations. Civilization is not to claim superiority over other people, who are
brothers and sisters in humanity, because we are all from one father and one
mother: Adam and Eve. Allah says:
"Oh people! Fear your Lord, Who created you from a single soul – Adam,
from which He created its spouse – Eve, and Who, from them, disseminated
a multitude of men and women", and: "Oh you human beings! We have

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created you from a male and a female, and We have made you peoples and
tribes in order to know one another. Those who are dearest to Allah among
you are those who are the most righteous. Verily Allah is Knowledgeable and
Cognizant." (Surah An-Nissah: 1), (Surah Al-Hujarat: 13).

Topic Three: Islamic Culture

First: The Concept of Islamic Culture
 Linguistically: The word "culture" refers to sharpness and aptitude.
For instance, it is said: “The man became sharp and apt.”
 Terminologically: Islamic culture refers to the way of life practiced by
Muslims in all areas of life, according to the Islamic worldview and its
perspective. It represents the material and spiritual aspects of life,
addressing the intellectual and practical dimensions of human
behavior.

Second: The Importance of Islamic Culture

1. To highlight the cultural flourishing of the Islamic Ummah.
2. To counter the influence of Western culture.
3. To play a role in preserving the identity of the Islamic Ummah.
4. To equip the Muslim with its values and intellectual fortifications.
5. To establish the foundations upon which Islamic culture is built.
6. To clarify the role of Islamic culture in the modern era.

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Third: Sources of Acquiring Islamic Culture

The primary sources of Islamic culture are derived from the two revelations:
the Quran and Sunnah. The sources guided by these texts include:
 Reasoning: Intellectual reflection and logical deduction.
 Consensus: The agreement of scholars.
 Analogy: Comparison based on established principles.

Other additional sources include:

 Islamic Jurisprudence: Legal rulings and regulations.
 Islamic History: The history of the Muslim Ummah.
 Arabic Language: Its literature and ethics.

The Two Primary Sources: Quran and Sunnah

1. The Noble Quran:
The Quran is the Book revealed by Allah to Prophet Muhammad (peace
and blessings be upon him), serving as guidance for humanity, reforming
individuals, and establishing the Muslim community on the best principles
of justice and unity. The Quran possesses a significant status as it is the
first and foremost source of Islamic culture. It directs humanity, whether in
individual or general matters. Allah says:
"Indeed, this Quran guides to that which is most suitable and gives good
tidings to the believers who do righteous deeds that they will have a great
reward." (Surah Al-Isra: 9)
It is the only Book that has remained unaltered, and its rulings are precise
and definitive.

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2. The Prophetic Sunnah:

The Sunnah includes everything conveyed by the Prophet (peace and
blessings be upon him), whether in his sayings, actions, or approvals. It
serves as the second revelation after the Quran. The Sunnah explains in
detail the principles found in the Quran and complements it, as it clarifies
matters further. Allah says:
"And whatever the Messenger has given you – take; and what he has
forbidden you – refrain from." (Surah Al-Hashr: 7).

3. Reasoning (Aql):
Reasoning is one of the sources of Islamic culture, deriving from and
dependent on the Quran and Sunnah rather than being independent of them.
Human reasoning has contributed to the development of understanding
Islamic culture through human experiences, which have been organized into
numerous methods and tools, such as governance, administration,
preaching, and interaction with reality to achieve better outcomes.

Activity:
Based on your observations, mention cases where people claim that
reasoning contradicts the Quran and Sunnah. Explain your response.

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Fourth: Characteristics of Islamic Culture

Islamic culture is distinguished by several characteristics that set it
apart from other dominant cultures in the world. Among these
characteristics are:

1. Divine Source
Islamic culture derives its knowledge from the divine revelation (the
Quran and Sunnah) and what Muslim scholars have deduced from them. It
calls for the worship of Allah alone, promotes noble morals, establishes
truth, eliminates injustice, and maintains peace. The Quran states:
"And who is better in religion than one who submits himself to Allah
while being a doer of good and follows the religion of Abraham, inclining
toward truth? And Allah took Abraham as an intimate friend." (Surah Al-
Baqarah: 138).

Point of Benefit:
The divine aspect of Islamic culture, as described in the Quran, portrays it
as the guidance of scholars, reformers, educators, and leaders for
humanity. Building upon this, we can summarize the concept of "divine
source" into three essential pillars:
 Established Sharia knowledge that is deeply rooted.
 A call to Allah that invites people to Him.
 Guidance and wisdom in conveying and implementing this message.

2. Alignment with Human Nature

The creation of man, as revealed to the Prophet Muhammad (peace
and blessings be upon him), aims to reform human relations, regulate
interactions, and respond to the requirements of man's inherent nature.

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The harmony between Islamic culture and human nature is reflected in its
divine foundations, as stated by Allah:
"So direct your face toward the religion, inclining to truth. [Adhere to]
the fitrah (natural disposition) of Allah upon which He has created [all]
people. No change should there be in the creation of Allah. That is the correct
religion, but most of the people do not know." (Surah Ar-Rum: 30).

Point of Benefit:
The "fitrah" (natural disposition) refers to the innate good nature with which
Allah has created mankind. This serves as the foundation for Islamic
principles, resonating with the inner nature of humans, free from deviation or
corruption.

3. Positivity
Islamic culture is characterized by positivity, as it unleashes the full
potential of human capabilities and directs them toward scientific research,
exploration of the universe, recognition of Allah's laws, and the
achievement of human welfare. It emphasizes mankind’s role on Earth, as
highlighted by Allah's words:
"It is He who has made you successors upon the Earth." (Surah Al-An’am:
165)
This principle lays the foundation for human work, exploration, and trade.

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4. Inclusiveness and Universality

Islamic culture encompasses all aspects of life, embodying the eternal
Islamic message. Allah says:
"This day I have perfected for you your religion and completed My favor
upon you and have approved for you Islam as your religion." (Surah Al-
Ma'idah: 3)
This universal message extends to include dealings with humans, animals,
and plants, covering the entirety of existence.

5. Balance and Moderation

Islamic culture is marked by balance and moderation in shaping an Islamic
personality. It fulfills the spiritual, intellectual, and material needs of
humanity, ensuring harmony between individual and community interests. It
neither inclines excessively toward one aspect nor neglects another,
ensuring comprehensive well-being in this world and the Hereafter. Allah
says:
"But seek, through that which Allah has given you, the home of the Hereafter;
and [yet], do not forget your share of the world." (Surah Al-Qasas: 77).

6- Practical Idealism
Islam does not present unattainable or unrealistic ideals. Allah says:
"Allah does not burden a soul beyond that it can bear." (Surah Al-Baqarah:
286). However, Islamic culture elevates the status of humans, refines their
thoughts and souls, and instills transparency in their emotions. This
ensures that a person becomes distinguished by their idealism, morals, and
behavior, as well as their interactions with others. A Muslim does not adopt
slogans for display while neglecting their implementation.

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Rather, their life and conduct are a practical embodiment of Islamic

principles. Allah Almighty says:
"O you who have believed, why do you say what you do not do? Great is
hatred in the sight of Allah that you say what you do not do."
(Surah As-Saff: 2-3).

Activity:
Reflect on an incident during the Prophet's life (peace and blessings be upon
him) after the conquest of Makkah. How did he exemplify high practical ideals
in his dealings with the people of Makkah? Explain this example with
references to your understanding.

7- Lofty Horizons
Since Islamic culture draws from a divine source, it stands as a
comprehensive solution to the problems of humanity. It does not belong to a
specific group or nation nor does it follow their traditions. Instead, it
addresses human issues universally, viewing humanity as a single creation,
without distinction in region, time, or place. Its lofty slogans and solutions
embody high principles rooted in universality and timelessness.

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8. The Combination of Evolution and Stability

The eternal wisdom of Islam lies in its unique combination of
permanence and adaptability. Its principles are unchanging and eternal, yet
it accommodates evolution and development in harmony with the demands
of every time and place. This duality has allowed Islam to maintain its sacred
goals and values while respecting its foundational principles.
The Islamic approach introduces harmony into its beliefs and
teachings, ensuring that adaptability in methods and practices aligns with
contemporary needs, while preserving the principles of religion and
experiential sciences.

Activity:
In collaboration with your classmates and under the guidance of your
teacher, provide a contemporary example from daily life or religious matters
that reflects the balance between the constants of Islam and its flexibility in
application.

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