Author: Umm Sadiyah
The Role of the Holy Quran in the Structure of Islamic Civilization (Part Three)
The Role of the Quran in the Spiritual Dimension of Civilization:
1. Morality:
The purpose of morality is to attain spiritual perfection and achieve the lofty status of human dignity intended by the Creator. Human happiness in both worlds is linked to one’s moral excellence: “وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ” Translation: “And indeed, you are of a great moral character.” [1]
2. Monotheism (Tawhid):
The foremost and most essential feature of a spiritual life is exclusive worship and obedience to God alone. Tawhid means showing ultimate humility and submission to the Divine and exhibiting utmost love towards Him. Islamic civilization is founded upon a monotheistic worldview because, in the Quranic view, the universe is established based on the wisdom of a Wise and Merciful Creator. All the laws and programs of creation are rooted in knowledge and wisdom, to the extent that scholars throughout history have not found a single irrational or purposeless aspect in creation. Allah, based on His creation and purpose, formulated the governing laws of the universe—including the heavens—and conveyed them through His prophets.
Thus, from the Quranic perspective, a rational civilization and way of life is one where the peoples of each era align themselves with divine laws and submit to His commands. Any nation that succeeds in this will experience greater civilizational advancement. For this reason, the Quran does not classify civilizations by the names of empires but by the names of the prophets. The historical narrative of the Quran features figures such as Adam, Idris, Noah, Hud, Salih, Abraham, Lot, Jacob, Joseph, Job, Shu‘ayb, Moses, and ultimately, the great Prophet of Islam, peace be upon them all.
In verse 24 of Surah Al-Anfal, responding to God’s call is described as a source of spiritual life: “يا أَيُّهَا الَّذينَ آمَنُوا اسْتَجيبُوا لِلَّهِ وَلِلرَّسُولِ إِذا دَعاكُمْ لِما يُحْييكُمْ…” Translation: “O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life. And know that Allah intervenes between a man and his heart and that to Him you will be gathered.” [2]
3. Acceptance of Reason and Innate Disposition (Fitrah):
There is no doubt that human reason and natural disposition also call toward faith and its enlightening light. This call aligns with the broader framework of divine invitation and belief in God, truth, and similar values.
4. Revelation (Wahy):
Another factor emphasized by God is revelation. Undoubtedly, revelation brings spiritual life to its recipient. Those who benefit from it—even indirectly—will also enjoy spiritual vitality in this world. For prophets, revelation is a direct source of spiritual life, and for their followers, it serves as a means of spiritual nourishment through faith: “يُنَزِّلُ الْمَلَائِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ…” Translation: “He sends down the angels with the Spirit by His command upon whom He wills of His servants, saying, ‘Warn that there is no deity except Me; so fear Me.’” [3]
5. Justice:
Justice in Islamic thought is a comprehensive concept that extends beyond individual conduct to encompass all aspects of social life and collective human existence: “يا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ…” Translation: “O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So do not follow personal desire, lest you not be just. And if you distort or refuse [to testify], then indeed Allah is ever acquainted with what you do.” [4]
6. Enjoining Good and Forbidding Evil (Amr bil-Ma‘ruf wa Nahi ‘anil-Munkar):
This principle encompasses all Islamic commands and instructions. Its significance, when compared to other rulings, is like a drop compared to an ocean: “كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ…” Translation: “You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah. If the People of the Book had believed, it would have been better for them. Among them are believers, but most of them are defiantly disobedient.” [5]
7. Unity:
Unity is a crucial factor in the formation and elevation of civilizations. In the context of reviving the Islamic civilization and establishing a new and eventually global Islamic civilization, unity plays multiple roles:
8. Its impact on the security and strength of Islamic civilization;
9. Its influence on cooperation and civilizational participation;
10. Its contribution to the economy: “وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعاً وَلا تَفَرَّقُوا…” Translation: “And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you—when you were enemies and He brought your hearts together and you became, by His favor, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allah make clear to you His verses that you may be guided.” [6]
These teachings had a profound effect on Islamic civilization. As Sir William Muir noted:
“The condition of the Arabs before the Prophet’s mission was such that a religious revolution seemed highly unlikely. Nor was there any expectation that they would unite, as their religion was deeply rooted in idolatry. The attempts by Christians of Egypt and Syria to reform them had ended in failure.” [7]
Conclusion:
The teachings of the Holy Quran, both in the material dimension (politics and governance, economy, social relations, knowledge and science) and the spiritual dimension (morality, monotheism, unity, enjoining good and forbidding evil), contributed to the flourishing of Islamic civilization. It brought forth a vast and influential civilization in human history that distinguished itself from all others.
• Material Dimension: Addresses physical and biological needs and includes subcategories such as justice, politics, economy, society, and knowledge.
• Spiritual Dimension: Includes concepts like religiosity, awareness and thought, ideals, justice, morality, and enjoining good and forbidding evil.
References:
1. The Holy Quran.
2. Azarang, Abdolhossein (2011). History of Civilization, Ketabdar.
3. Javadi Amoli, Abdullah (1982). Islam and the Cultural Revolution, Jahad-e Daneshgahi, Qom.
4. Javan Arasteh, Hossein (2003). The Political System of Islam, Bustan-e Ketab, Qom.
5. Halabi, Ali Asghar (2003). History of Islamic Civilization, 2nd Edition, Asatir.
6. Ali Khani, Mohammad (2002). Constitutional Law, Dastan, No Place of Publication.
7. Mohammad ibn Mohammad al-Ghazali (Hijri 1409). Jawahir al-Quran, Dar al-Kutub al-Ilmiyyah, Beirut.
8. Vaezi, Ahmad (2001). Islamic Government, 1st Edition, Samir, Qom.
9. Sir William Muir. The Life of Muhammad; no date, no place of publication. See also: Bosworth Smith, Mohammad and Mohammedanism.
Quranic Verses Referenced:
[1]. Surah Al-Qalam, Verse 4
[2]. Surah Al-Anfal, Verse 24
[3]. Surah An-Nahl, Verse 2
[4]. Surah An-Nisa, Verse 135
[5]. Surah Al-Imran, Verse 110
[6]. Surah Al-Imran, Verse 103
[7]. Sir William Muir, Hayat al-Sahaba
