Appraising a Civilization

Dr. Akram Diya Al-Umari

The Muslim historian does not judge any civilization on the basis of its material achievement only; he also takes into consideration the extent to which it has realized the basic objective ordained by God, the Creator for His creatures. Allah said: “I have only created Jinns and men, that they may serve Me.” (al-Dhariyat 51:56).

Thus a noble civilization is one which creates a suitable environment – political, social, economic, cultural, and material – that will enable man to direct himself toward the worship of God alone and to adhere strictly to His commandments in all his activities, unimpeded by the institutions of the society. These institutions should not be permitted to cause any contradiction between religious belief and conduct, nor should they put pressure on anyone to deviate from his obligations toward Allah, Lord of the worlds. No matter how advanced a civilization may be in its sciences, literature and arts; no matter how colorful its achievements in architecture, furniture, clothing, and cuisine; no matter how far a civilization has advanced in material progress; in the opinion of the Muslim historian, it still remains “backward” and “deficient” so long as it falls short of creating an environment appropriate to the worship of God and the observance of His commandments as embodied in the Shariah.

Islamic civilization itself has passed through several stages, and undoubtedly most of its material achievements were not realized during its early period. Major achievements came in the third and fourth centuries AH. For this reason, we find the Western historian Adam Mitez voicing the opinion that the fourth century of the hijrah represents the peak of Islamic civilization, because this period was the most appropriate for the worship of God alone. When compared with the behavior of the Muslims in the fourth century of the hijrah, the behavior of the Muslims in the first century was clearly more in accordance with the teachings of the Shari`ah. The Prophet alluded to this when he said: “The best of generations is my generation, then those that come after them, then those that come after them.”

This logic seems strange indeed to the minds of non-Muslim historians, because they have accepted the criteria and values of Western civilization. But for the Muslim historian who has managed to break free of the domination of Western values, criteria and concepts, the whole matter appears self-evident. The Muslim has been able to achieve this new vision due to the new wave of Islamic awareness, the effects of which are now quite visible throughout the contemporary Islamic world. One of these effects has been the breaking away of the young Muslim generation from the clutches of Western civilization. Islam and iman have inspired them with feelings of superiority, self-confidence, and independence, both spiritual and intellectual. This is significant because it represents the first correct step in the direction of establishing a new civilization, God willing.