Author: Umm Sadiyah
The Role of the Holy Quran in the Structure of Islamic Civilization (Part Two)
The Quran’s Role in the Material Dimension of Civilization:
1. The Necessity of Establishing a State
From the perspective of the Noble Quran, the state is inherently part of religion. Allah says: «لَقَدْ أَرْسَلْنا رُسُلَنا بِالْبَيِّناتِ وَأَنْزَلْنا مَعَهُمُ الْكِتابَ وَالْمِيزانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ وَأَنْزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنافِعُ لِلنَّاسِ وَلِيَعْلَمَ اللَّهُ مَنْ يَنْصُرُهُ وَرُسُلَهُ بِالْغَيْبِ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ» Translation: “We sent Our messengers with clear signs and sent down with them the Book and the Balance so that people may uphold justice. And We sent down iron, in which there is strong force and benefits for people, and so that Allah may make known who helps Him and His messengers in the unseen. Surely, Allah is Powerful and Almighty.” [1]
A Western scholar once wrote: “In eras when mankind lacked the intellectual maturity to know how to govern themselves, religion taught them how to obey.”
Gilles observes: “The public perception of the state as a representative of God enhances its moral standing and transforms it into an institution that citizens both respect and fear. To them, the state becomes a symbol of ideal life.” [2]
2. Political Thought
Verse 89 of Surah al-Nahl encapsulates everything, as it addresses political matters: «وَ يَوْمَ نَبْعَثُ في كُلِّ أُمَّةٍ شَهيداً عَلَيْهِمْ مِنْ أَنْفُسِهِمْ وَ جِئْنا بِكَ شَهيداً عَلى هؤُلاءِ وَ نَزَّلْنا عَلَيْكَ الْكِتابَ تِبْياناً لِكُلِّ شَيْ ءٍ وَ هُدىً وَ رَحْمَةً وَ بُشْرى لِلْمُسْلِمينَ» Translation: “And [mention] the Day We will raise among every nation a witness from among themselves, and We will bring you [O Prophet] as a witness over these. And We sent down to you the Book as clarification for all things, and as guidance and mercy and glad tidings for the Muslims.” [3]
Islam has a strong presence in the political realm. This involvement means the Quran contains a political philosophy that includes two main dimensions: political philosophy and Islamic jurisprudence on governance. As Allah says: «إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَماناتِ إِلى أَهْلِها وَإِذا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ إِنَّ اللَّهَ نِعِمَّا يَعِظُكُمْ بِهِ إِنَّ اللَّهَ كانَ سَمِيعاً بَصِيراً» Translation: “Indeed, Allah commands you to return trusts to their rightful owners, and when you judge between people, judge with justice. Excellent indeed is that which Allah instructs you. Surely, Allah is All-Hearing, All-Seeing.” [4]
3. Economy
The Quran suggests that achieving a sound and prosperous life depends on utilizing divine knowledge alongside reason and reflection. The general framework and principles must be derived from revelation, and within that framework, human reasoning and experience can grow to solve life’s challenges.
Economic affairs are a vital part of human life and organizing them is no exception. Thus, to find foundational principles in economics, we must refer to divine revelation: «الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ ذَلِكَ بِأَنَّهُمْ قَالُوا إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا فَمَنْ جَاءَهُ مَوْعِظَةٌ مِنْ رَبِّهِ فَانْتَهَى فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ وَمَنْ عَادَ فَأُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ» Translation: “Those who consume usury will not stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into madness. That is because they say: ‘Trade is just like usury.’ But Allah has permitted trade and forbidden usury. So, whoever receives admonition from his Lord and stops [usury] will keep his past gains—and his case is with Allah. But whoever returns [to it]—those are the companions of the Fire; they will abide therein forever.” [5]
4. Pursuit of Knowledge
Knowledge—defined as awareness or understanding—is the opposite of ignorance. It includes certain belief, systematic sets of truths, and general as well as empirical knowledge. In this context, empirical knowledge encompasses many disciplines such as cosmology, mathematics, sociology, biology, law, medicine, botany, history, and management. [6]
From this verse, one might infer a reference to mathematics, as it discusses measurement and precision: «وَ نَضَعُ الْمَوازينَ الْقِسْطَ لِيَوْمِ الْقِيامَةِ فَلا تُظْلَمُ نَفْسٌ شَيْئاً وَ إِنْ كانَ مِثْقالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنا بِها وَ كَفى بِنا حاسِبينَ» Translation: “We will set up the scales of justice on the Day of Resurrection, and no soul will be wronged in the least. Even if it is [only] the weight of a mustard seed, we will bring it forth. And sufficient are We as Reckoners.” [7]
Another verse possibly alludes to the sciences of mechanics and microbiology: «وَالْخَيْلَ وَالْبِغالَ وَالْحَميرَ لِتَرْكَبُوها وَزينَةً وَيَخْلُقُ مالا تَعْلَمُونَ» Translation: “And [He created] horses, mules, and donkeys for you to ride and for adornment. And He creates that which you do not know.” [8]
This may refer to modern vehicles like cars and airplanes—or even microscopic creatures like bacteria and viruses that were unknown at the time.
Imam Muhammad al-Ghazali (MABH) wrote in Jawahir al-Quran that many sciences originate from the Quran. After enumerating religious sciences such as grammar, phonetics, Quranic recitation, tafsir, narratives, theology, jurisprudence, and legal theory—all derived from the Quran—he argues that even medicine, astronomy, anatomy, zoology, and other fields also stem from it. [9]
The flourishing of science and knowledge during Islam’s Golden Age, and the rise of academic institutions like Bayt al-Hikmah (The House of Wisdom) in Baghdad, was deeply rooted in Quranic teachings. Islam’s emphasis on learning and critical thinking transformed Muslim societies into global centers of knowledge and innovation.
5. Social Relations
The Quran gives great importance to society and human relations. Numerous verses address social matters, the study of past civilizations, and divine norms in history. The majority of Quranic injunctions pertain to social interactions or have social consequences: «يا أَيُّهَا الَّذينَ آمَنُوا اصْبِرُوا وَصابِرُوا وَرابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ» Translation: “O you who have believed, be patient, and enjoin patience, and remain steadfast, and fear Allah so that you may succeed.” [10]
«يا أَيُّهَا النَّاسُ إِنَّا خَلَقْناكُمْ مِنْ ذَكَرٍ وَأُنْثى وَجَعَلْناكُمْ شُعُوباً وَقَبائِلَ لِتَعارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقاكُمْ إِنَّ اللَّهَ عَليمٌ خَبيرٌ» Translation: “O mankind, indeed We created you from a male and a female and made you peoples and tribes so that you may know one another. Verily, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is All-Knowing and All-Aware.” [11]
A Western scholar named Bassport Smith frankly acknowledges: “A philosophically inclined historian must admit that among the many revolutions that left a lasting legacy in human history, none has achieved such success beyond logic and comparison like Islam. Indeed, the rise of Islam among the Arabs was an unexpected event. We are compelled to acknowledge that the science of history—if it can be called a science—is baffled when analyzing the causes of this great revolution.” [12]
6. Islamic Art and Architecture
Islam’s influence on architecture is clearly seen in the construction of grand mosques. These mosques served not only as places of worship but also as centers of social and cultural life. Hilberbrand emphasizes: «وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا» Translation: “And indeed, the mosques belong to Allah, so do not call upon anyone besides Allah [in them].” [13]
Continues…
Previous Part
References:
[1]. Surah Al-Hadid, Verse 25.
[2]. ‘Ali Khani, Fundamental Rights, p. 78.
[3]. Surah An-Nahl, Verse 89.
[4]. Surah An-Nisa, Verse 58.
[5]. Surah Al-Baqarah, Verse 275.
[6]. Jawadi Amoli, Abdullah, Islam and the Cultural Revolution, p. 85.
[7]. Surah Al-Anbiya, Verse 47.
[8]. Surah An-Nahl, Verse 8.
[9]. Al-Ghazali, Muhammad, Jawahir al-Quran, Chapter 4, p. 18.
[10]. Surah Aal Imran, Verse 200.
[11]. Surah Al-Hujurat, Verse 13.
[12]. ‘Ali Khani, Mohammad, Fundamental Rights, Dr., p. 78.
[13]. Surah Al-Jinn, Verse 18.
