Author: M. Asem Ismail Zahi
Humanism (part 15)
Humanism in Confrontation with Muslims (Continued)
Despite all this, how does Islam view its interaction with non-Muslims?
لَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِنْ دِيَارِكُمْ أَنْ تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ Translation: Allah does not forbid you from showing kindness and justice toward those who do not fight you because of religion and do not expel you from your homes. Indeed, Allah loves those who act justly. [1]
وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَكُمْ وَطَعَامُكُمْ حِلٌّ لَّهُمْ وَالْمُحْصَنَاتُ مِنَ الْمُؤْمِنَاتِ وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ إِذَا آتَيْتُمُوهُنَّ أُجُورَهُنَّ مُحْصِنِينَ غَيْرَ مُسَافِحِينَ وَلَا مُتَّخِذِي أَخْدَانٍ Translation: The food of the People of the Book is lawful for you, and your food is lawful for them. And lawful for you are chaste women from among the believers and chaste women from those who were given the Scripture before you, when you give them their due dowries, seeking marriage, not immorality or secret relationships. [2]
Therefore, distinction and spiritual superiority do not require hostility toward all non-Islamic sources. If something is beneficial in itself and does not contradict Islam, there is no objection to benefiting from it. Early Muslims adopted useful elements from Persian and Roman civilizations, provided they did not conflict with Islamic beliefs, ethics, or values.
What must not be taken from non-Islamic sources are matters related to creed, values, Shariah, laws, and moral foundations, because the reference in all these matters is the Book of Allah and the Sunnah of His Messenger (PBUH). These two sources are sufficient for Muslims and contain everything they need in these areas.
However, there is no hostility toward tools of civilization, science, knowledge, and beneficial human experience, as long as they do not contradict any principle of Islam.
This is the true reality of Islam. Its summary is that true humanity, real tolerance, and genuine mercy are found only in Islam.
Claims of humanity, universality, and tolerance in many modern systems are mostly slogans with no real presence. In Islam, however, these values are real, practical, and not empty claims.
Islam is the true religion of Allah, Glorified and Exalted. All its commands—such as striving to convey the message, maintaining faith-based distinction, distancing oneself from ignorance, and avoiding participation in it—are divine commands. Muslims did not invent them for personal gain. They acted upon them to seek the pleasure of Allah, whether they gained worldly benefit or faced hardship and loss. Their aim was the reward of the Hereafter.
Non-Muslims may not believe in this perspective. Therefore, we do not argue with them on purely faith-based grounds. Instead, we assume that all systems claim an equal right to exist and spread, and we examine historical reality in an objective and rational manner.
Which system has truly respected human dignity in its existence and expansion? And which system has spread itself through inhuman behavior and extreme cruelty?
Anyone who doubts this should look at contemporary reality: unprecedented violence, shocking breaches of agreements, humiliation of nations, and disregard for human dignity—all carried out under the banner of lofty slogans and written constitutions.
Islam does not deceive, manipulate, or rely on glittering slogans. Its clarity and firmness in dealing with matters are precisely what realize true humanity and real tolerance in practice. This is not surprising, because Islam is a divine and truthful way in which falsehood has no place. It is the straight path without deviation.
Fundamental Problems of Humanism
Humanism, however, suffers from serious flaws:
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Humanism misinterprets human reason. Reason is one of Allah’s greatest gifts and the primary tool of knowledge. Through reason, humans understand that knowledge is not limited to sensory perception. Reason grasps concepts such as “self,” “existence,” and “non-existence,” and principles like the law of non-contradiction, which form the foundations of metaphysics. Through these, rational and metaphysical sciences emerge, which go beyond sensory knowledge.
The same reason proves fundamental religious principles such as monotheism and resurrection and humbly acknowledges its inability to know matters related to eternal happiness and misery without divine guidance, hence the need for prophethood. Humanism ignores these dimensions and deprives humanity of the most vital forms of knowledge. Exclusive reliance on human reason and science is also deeply criticized today, even within the West itself.
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Humanism views religion—which is a program for human happiness in this world and the Hereafter—as contrary to human freedom and considers irreligion to be true freedom. As a result, it deprives humanity of divine revelation.
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By focusing only on the material and earthly dimension of humans, humanism reduces humans to one-dimensional beings driven solely by physical pleasure.
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The practical outcome of human-centered thought in recent centuries has been the collapse of moral values on one hand, and uncontrolled industrial growth on the other, leading to vast class divisions and the systematic violation of the rights of the poor.
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Ignoring the limits of human freedom and exaggerating it under the pretext of human dignity has justified tyranny, domination, and rebellion against others. At the same time, it has denied the relationship of servitude between humans and their Creator. Even humanists who speak of religion treat it merely as a tool for human freedom, a view rejected by all monotheistic religions.
The factors that led to distrust in religion and the Church, and eventually to the rise of humanism, have no place in Islam. Islam clearly affirms reason, knowledge, human dignity, freedom of belief and expression, and the rational explainability of religious teachings. [3]
Continues…
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References:
[1] Surah Al-Mumtahanah, verse 8.
[2] Surah Al-Ma’idah, verse 5.
[3] Qanbari, Ayat, A Critique of Liberalism and Humanism, p. 58, Faraz-e Andisheh Publications, 1383 AH. Sane‘pour, Maryam, God and Religion in a Humanistic Approach, p. 33, Institute for Culture and Contemporary Thought, 1381 AH, Tehran.
