Introduction to

Islamic Culture
Course Code: GISL 105
Mr. Jehad Mousa
email: [email protected]
 Origin and History of Islam
Islam is a one of the world’s major
monotheistic religions.
Islam comes from the word “al-silm” and
“istaslama”.
The Arabic root word for Islam
means submission, obedience, peace, and
purity.
 Origin and History of Islam
Islam is an Abrahamic, monotheistic religion teaching that
there is only One God (Allah Almighty) known as
Tawheed, and it means "voluntary submission to God".
Islam is God's chosen religion for all the prophets and
messengers (peace be upon them) and their seal is our
Prophet Mohammad (peace and blessings be upon him).
Islam is one religion, but the laws that God Almighty
revealed to the messengers differed.
 What is Culture?
Culture is an umbrella term which includes the social
behavior and norms found in human societies, as well as
the knowledge, beliefs, arts, laws, customs, and habits of
the individuals in these groups.
Culture is the set of shared attitudes, values, goals, and
practices that characterizes an institution or organization.
Culture is a word for the 'way of life' of groups of people,
meaning the way they do things.
Definition: Culture is total body of tradition born by
society and transmitted from one generation to another.
 Question
Is Culture Innate or is it Learned?
Quran: [O mankind! We created you from a single
(pair) of a male and a female, and made you into
nations and tribes, that ye may know each other (not
that ye may despise (each other). Verily the most
honored of you in the sight of Allah is (he who is) the
most righteous of you. And Allah has full knowledge
and is well acquainted (with all things)]. (49:13)
 Answer
Culture is Learned and
Shared.
-Learned: We learn culture
from families, peers,
institutions, and media.
-Shared: we share culture
with other members of our
group.
 What is Islamic Culture?
Islamic Culture and Muslim culture refer to
cultural practices common to historically
Islamic people.
The Islamic Culture started in 610 AD and
that was immediately when Prophet
Mohammad (peace be upon him) started the
Islamic Call (Da’wah) in the Arabian
Peninsula.
 Objectives of Islamic Culture:

1.Forming a proper individual.

2.Developing an appropriate
family.
3.Building an appropriate society.
4.Shaping the ideal universe.
 Characteristics of Islamic
Discourse:
Islamic Discourse: The method of expression used for presenting
the facts, teachings and rules of Islam concerning the various public
and private aspect of life.
Since Islamic discourse is fundamental to Islamic culture, it is
necessary to discuss its general features, as follows:
1) Rationality.
2) Humanity.
3) Realism.
4) Balance.
5) The Centrality of Values and Morals.
6) Openness and Acceptance of Others.
 First: Rationality
This entails employing reason in both thought
and decision-making. Islamic discourse is
fundamentally rational in its design and intent.
It targets individuals with intellect and
comprehension, aiming to persuade and foster
engagement with its principles.
Hence, it elevates the value of reason, highlights
its significance, and encourages its practical use.
 First: Rationality
The Quran and the teachings of the Prophet Mohammad
(peace be upon him) frequently use the term "reason" and
encourage cognitive skills such as observation, research,
contemplation, reflection, insight, effort, and deduction in
numerous verses and hadiths.
For example, Allah says, “Indeed, we have made clear to you the
signs, if you will use reason”. (Quran, 57:17)
The Quran also praises intellectual exploration through verses
like, “Indeed, in the creation of the heavens and the earth and
the alternation of the night and the day are signs for those of
understanding”. (Quran, 2:164)
 First: Rationality
The Quran criticizes blind adherence, which
disables reason, as it leads to intellectual
regression and cultural decline.
Reason is the tool to understand the Islamic
discourse embedded in the Quran and the
Prophetic Sunnah, leading to correct
knowledge and proper perception, which are
pathways to progress in various aspects of life.
 Second: Humanity
Human beings are the purpose of existence. The universe is
subjugated for their sake, and divine revelations are sent down
for them.
This is affirmed by naming one of the chapters of the Quran
"Surah Al-Insan" (The Chapter of the Human) and mentioning
the concept and term in ninety-seven places in the Noble Book.
The discourse is directed towards all people in many instances.
The message of Prophet Mohammad (peace be upon him) is
concerned with all humanity, as Allah says, “And We have not
sent you, [O Muhammad], except as a mercy to the world”.
(Quran, 21:107)
 Second: Humanity
Among the manifestations of humanity in Islamic
religion is the honouring of human dignity,
emphasizing respect and appreciation.
Allah says, “And We have certainly honoured the
children of Adam” (Quran, 17:70), and “Whoever saves
one [life] - it is as if he had saved mankind entirely”
(Quran, 5:32).
This honour is equal for all people, regardless of
their lineage, race, or beliefs.
 Third: Realism
Islamic teachings address human beings to enhance
their quality of life and elevate it to the highest
possible levels using all available means and tools.
This is achieved by understanding the nature of reality,
taking into account its components and variables, and
comprehending the impact of its conditions.
It involves considering the interactions of time and the
constraints of place when understanding the relevant
legal rulings.
 Third: Realism
The gradual revelation of the Quran over twenty-three years was
essentially a foundation for this approach, responding to new
events, emerging situations, and unprecedented issues by engaging
with people's realities, attending to their interests, solving their
problems, and answering their questions.
Allah says, “And We have sent down to you the Book as clarification
for all things and as guidance and mercy and good tidings for the
Muslims” (Quran, 16:89).
The Prophet Mohammad (peace be upon him) would explain the
Quran with a deep understanding of its texts, precise
comprehension of reality, its manifestations, challenges, and
events.
 Third: Realism
The realism of Islamic discourse is further
established by its consideration of people's
capacities and abilities, aligning with their
innate nature and the way they were created.
Allah says, “Allah does not burden a soul
beyond that it can bear” (Quran, 2:286), and “Allah
does not burden a soul except [according to]
what He has given it”. (Quran, 65:7)
 Third: Realism
An example of this realism is the allowance for those with
valid excuses to break their fast while traveling or when ill.
Allah says: “So whoever among you is ill or on a journey
[during them] - then an equal number of days [are to be
made up]. Allah intends for you ease and does not intend
for your hardship”. (Quran, 2:185)
Similarly, travellers are permitted to shorten their prayers,
as Allah says: “And when you travel throughout the land,
there is no blame upon you for shortening the prayer”.
(Quran, 4:101)
 Fourth: Balance
Islamic discourse is characterized by its emphasis on
achieving balance in all aspects of life.
Some of the manifestations of this balance include:
A. Balance between the needs of the soul and the
needs of the body: Islamic discourse combines acts
of worship that nourish and develop the soul with
legislations that consider the rights of the body.
 Fourth: Balance
For example, Anas ibn Malik (may Allah be pleased with
him) narrated that some of the companions of the Prophet
Mohammad (peace be upon him) said, “I will not marry
women” while another said, “I will not eat meat” and
another said, “I will not sleep on a bed” and another said,
“I will fast and never break my fast”. When this reached
the Prophet, he praised Allah and then said, “What is the
matter with people who say such things? I pray and I sleep,
I fast and I break my fast, and I marry women. Whoever
turns away from my Sunnah is not from me”.
 Fourth: Balance
Islamic discourse is keen on ensuring a balance between
fulfilling worldly interests and working for 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”. (Quran, 28:77)
Moreover, Allah praises those who supplicate by saying,
“Our Lord, give us in this world [that which is] good and in
the Hereafter [that which is] good”. (Quran, 2:201) About them,
Allah says, “Those will have a share of what they have
earned, and Allah is swift in account”. (Quran, 2:202)
 Fourth: Balance
B. Balance between faith and reason: While Islamic discourse calls for
faith in all its pillars, it also provides rational and logical evidence to
support it.
Reason leads to faith, and faith responds to the call of reason. This
balance is evident in many verses of the Quran, such as when Allah says,
“O mankind, worship your Lord, who created you and those before you,
that you may become righteous. [He] who made for you the earth a bed
[spread out] and the sky a canopy and sent down from the sky rain and
brought forth thereby fruits as provision for you. So do not attribute to
Allah equals while you know [that there is nothing similar to Him]”.
Here, Allah commands worship and follows it with rational and sensory
proofs of His existence and the worthiness of worshipping Him alone.
 Fourth: Balance
C. Balance between taking means and relying on Allah: This
represents the correct understanding of reliance on Allah
(tawakkul). It means taking the necessary steps towards success
that Allah has provided us while believing that the results are
ultimately determined by His will.
An example of this is found in the story of Prophet Jacob (peace be
upon him), who advised his sons to take precautionary measures
while placing their trust in Allah’s power. Allah says, “And he said,
'O my sons, do not enter from one gate but enter from different
gates; and I cannot avail you against [the decree of] Allah at all. The
decision is only for Allah; upon Him, I have relied, and upon Him let
those who would rely [indeed] rely’”.
 Fifth: The Centrality of Values and Morals

High values and morals occupy a significant place in Islamic

discourse.
This is evident in various aspects:
A. Promoting the morals and spreading virtuous values: Islamic
law came with the pinnacle of virtues, the epitome of perfection,
and the essence of ethics, such as mercy, wisdom, tolerance, peace,
love, cooperation, and more.
Allah says, “Indeed, Allah commands justice, good conduct, and giving to
relatives and forbids immorality, bad conduct, and oppression. He
admonishes you that perhaps you will be reminded”. It is as if the entire
message of Islam is centred around ethics. The Prophet Muhammad
(Peace be upon him) said, (I was sent to perfect good character).
Fifth: The Centrality of Values and Morals

B. Making values and morals the purpose of all acts of

worship and transactions: Acts of worship and transactions in
Islam inherently carry moral and ethical dimensions. Every act
of worship or transaction embodies a noble value or results in
commendable character.
Allah says about prayer, “Indeed, prayer prohibits immorality
and wrongdoing”. (Quran, 29:45)
And about zakat, He says, “Take, [O Muhammad], from their
wealth a charity by which you purify them and cause them to
increase”. (Quran, 9:103)
 Fifth: The Centrality of Values and Morals

Regarding fasting, He says, “O you who have believed,

decreed upon you is fasting as it was decreed upon
those before you that you may become righteous”
(Quran, 2:183)
About Hajj, He says, “Hajj is [during] well-known
months, so whoever has made Hajj obligatory upon
himself therein [by entering the state of ihram], there
is [to be for him] no sexual relations and no
disobedience and no disputing during Hajj”. (Quran, 2:197)
Sixth: Openness and Acceptance of Others

Islamic discourse advocates for openness to human

civilizations, benefiting from them and contributing
to them. This is why Muslims have interacted with
various cultures and civilizations, serving and
advancing the knowledge and sciences they
produced, through translation, dissemination, and
development.
A notable example of this is the translation of Greek
knowledge into Arabic during the Abbasid era.
Sixth: Openness and Acceptance of Others

Caliph al-Ma'mun sent a request to the

Byzantine Emperor for the translation of ancient
sciences stored in Byzantine libraries, such as
philosophy, engineering, music, medicine, and
more. The emperor agreed, and Al-Ma'mun
appointed a group of scholars, under the
supervision of Bayt al-Hikmah (the House of
Wisdom), to translate these works into Arabic.
Sixth: Openness and Acceptance of Others

The Islamic discourse’s call for openness and acceptance

of others is further evidenced by:
A. The Quran’s invitation to communication and
mutual understanding: The Quran encourages
interaction and exchange of knowledge and
experiences, recognizing that human diversity is a
beneficial and enriching aspect of civilization.
Allah says, “O mankind, indeed We have created you
from male and female and made you peoples and tribes
that you may know one another”. (Quran, 49:13)
Sixth: Openness and Acceptance of Others

B. The Quran’s mention of various cultures and

civilizations: The Quran recounts the stories of
different cultures and civilizations, such as the
Egyptian civilization and the civilizations of ‘Aad,
Thamud, and Saba. It also highlights some of their
achievements, such as ‘Aad's advancements in
construction and industry, their methods of
acquiring power, and the agricultural and
architectural achievements of the Sabaean Kingdom.
Sixth: Openness and Acceptance of Others

C. The Prophet’s interaction with the world through letters to

kings and tribal leaders: The Prophet Mohammad (peace be upon
him) sent letters to various kings and leaders, and some scholars
have identified up to twenty-six such letters, with others counting
even more.
The Prophet was also keen on having his envoys learn the languages
of the kings to whom they were sent or from whom they received
letters. For instance, Zaid ibn Thabit (may Allah be pleased with
him) said, (The Messenger of Allah ordered me to learn for him the
language of the Jews). Zaid would write for the Prophet and read
for him when he received letters in that language.
 Characteristics of Islamic Discourse:

Thus, the Islamic discourse, which formed the

foundation of Islamic culture, is distinguished by its
high regard for reason, its honour and care for
human interests, its awareness of reality and its
changes, and its focus on achieving balance and
integration between the needs of the soul and the
body. This has led to the development of culture
open to and enriching various human civilizations in
a harmonious and growing manner.