Note: This book "The Governing Values of the Islamic Civilizational Project" is the first in a series of books by the author, published by Dar Al-Usul Al-Ilmiyya in Istanbul, first edition in 2025. The book, as stated on page 128:

"This book prioritizes the high normative values distinguished by the Islamic nation, those governing values that control the interpretation of general human values and determine the overall direction of life systems; whether political, economic, social, scientific, educational, and others. The treatment of these values is not in their doctrinal aspect, but rather specifically in their value aspect."

What the Islamic Movement Lacks

The Journey of the Islamic Movement

The Islamic movement, with the Muslim Brotherhood at its core, has been around for nearly a century. Over this time, the movement has made significant efforts and left notable impacts, yielding fruitful results in faith, education, advocacy, politics, organization, and charity. It has produced cadres that have filled the horizon, excelling intellectually, spiritually, educationally, and politically, among other fields. The movement has left its mark in all these areas and at all levels.

Recognition of Human Efforts and Limitations

This does not mean perfection has been achieved; after all, it is a human endeavor subject to correctness and error, deviation and adherence, deficiency and need. Human efforts are always subject to acceptance and rejection, addition and subtraction. As the saying goes, when water reaches two Qullas (a water container), it does not carry impurity. So, what if it were a sea that buckets cannot disturb?

Main Deficiencies of the Islamic Movement

However, the greatest deficiency in the Islamic movement in general, and the Muslim Brotherhood in particular, over a century, is the lack of comprehensive visions and procedures that encompass the Islamic project from all its aspects. Although there are claims related efforts, they remain broad principles that neither heal the ill nor quench the thirst, nor do they fill gaps or complete deficiencies. The movement lacks a vision for the state’s structure, or the political system governing the state, which has remained in imagination and dreams without presenting realistic, practical, detailed visions. The movement has not presented an economic project as an alternative to the global system, not even unveiling the unique and brilliant Islamic economic system that has the qualifications to lead humanity to welfare and civilizational prominence.

Furthermore, the movement has not outlined the horizons of the Islamic project it calls for and strives to achieve, nor its general frameworks or related concepts. This, in my view, is the greatest deficiency in the Islamic movement: the question of the grand civilizational project, which encompasses several sub-questions: What is the project and its components? What is the intellectual project and its features? What is the political project and the form of the state? What is the economic project and its procedures?

Dr. Atiya Adlan's Contributions

In this context, Prof. Dr. Atiya Adlan presents a theoretical and practical attempt, a foundational and applied effort, combining the establishment of the Islamic civilizational project's features in its various aspects with moving beyond theory to practical, important details. This comes in the form of a series recently published by Dar Al-Usul Al-Ilmiyya in Istanbul, discussing various aspects of this civilizational project. This series, in my view, is significant for two reasons:

1. It is an unprecedented attempt with this approach and nature, combining theoretical and practical elements, detailing each axis from its doctrinal and legislative roots to general details related to each aspect. The Islamic movement, or any organizational effort aimed at elevating Islam and renewing its movement, is in dire need of this project with its various aspects, especially after a century without recording something that heals the ill and quenches the thirst in this regard.
2. The author of this series is Prof. Dr. Atiya Adlan, a jurist and scholar with significant contributions in general jurisprudence and financial transactions, especially political jurisprudence. He is also experienced in political and party work, having founded and led a political party during the Egyptian January Revolution ("Reform Party") and served as a member of the Egyptian Parliament. He is an academic professor with extensive teaching and educational experience, a preacher with decades of preaching and sermon-giving experience, and a proficient writer whose works are widely read in various media outlets and seen on many TV channels. He is deeply concerned with calling to Islam and renewing organizational and advocacy work, which adds value and significance to this series.

Overview of the First Book

The first book in this series is titled "The Governing Values System of the Islamic Civilizational Project," published by Dar Al-Usul Al-Ilmiyya in Istanbul, first edition, 2025, and it spans 128 pages. This book prioritizes the supreme normative values that distinguish the Islamic nation, values that govern the interpretation of general human values and determine the general direction of life systems - political, economic, social, scientific, educational, and others. The treatment of these values is not in their doctrinal aspect, but specifically in their value aspect. The comparison with modern values in contemporary civilization shows a significant gap between the roots and the vast difference between the Islamic and modern Western civilizational perspectives.

Book Questions

At the beginning of the book, the author poses important questions that led him to write it and tries to approach answering them: Does the Islamic project have supreme governing values that distinguish it from others? What might these distinctive values be? What is the difference between these values and general human values? What is the difference between these values and the central values specific to each field of civilization? What impact does each value have on perception, behavior, and life methodologies? How can we consider these values and adopt them at every turn on the path to civilizational building? Why not suffice with the values tried by ancient and contemporary civilizations? What is the source of these values? When can they be activated to produce their effects? Before all that, what are values, and what do they mean? What distinguishes supreme governing values from other values dominating Islamic civilizational construction and perception?

These questions and more are what the research aimed to answer clearly and directly, with a methodology that balances foundation and facilitation.

Meaning of the Islamic Civilizational Project

Before discussing these governing values, the author raises a foundational question: What is the project? And why is it described as an Islamic civilizational project? Adlan answers that the project is "the plan drawn up and set before implementing it, so that implementation proceeds guided by a previous conception without improvisation or confusion." Civilization is a term derived from civilization, meaning "a set of material and moral manifestations that characterize a nation with sophistication and elevation, expressing its culture." Civilization and urbanism are closely related terms, but civilization has a broader connotation as it includes, besides the material aspect indicated by urbanism, another moral aspect, which may be predominant or vice versa, depending on the values, concepts, foundations, and goals underlying each civilization.

Definition of the Islamic Civilizational Project

Therefore, the Islamic project is "the setting of plans, strategies, and methodologies that clearly define the path for the Islamic nation to reach the level of human civilization based on Islam, and then implementing these plans step by step as per the outlined scheme, all in accordance with what Allah has prescribed, aiming to achieve human worship and stewardship on earth."

Combining Theory and Practice

The author emphasizes that the Islamic project is not confined to theoretical aspects only. It includes practical aspects that evolve through stages according to their data and needs, guided by divine revelation and Sharia. Although the focus here is on the theoretical aspect, as theorizing precedes practical implementation, the danger lies in over-theorizing and delaying implementation.

Goals of the Islamic Project

The Islamic project aims to enable the Islamic nation and manifest Islam, moving from a state of weakness to empowerment, and from obscurity to prominence and sovereignty. This necessitates liberation from imposed dominance in all political, economic, and cultural fields, and entails establishing Sharia sovereignty and Islamic rule, removing temptation from people's lives, guiding them from the servitude of whims to the servitude of the Lord of the earth and skies.

Discussions and Writings on the Project

To this end, discussing and writing about this project involves addressing all its related aspects: foundations and goals, stages and challenges, methodologies, Sharia-based and practical proposals in various political, economic, legal, social, educational, and epistemological fields, and mechanisms for change, techniques for revolution, and tools for pressure and liberation.

The Nine Governing Values

In this context, Adlan discusses the values he considers governing in the Islamic civilizational project, listing nine values: belief in the unseen, monotheism, Islam, excellence, following the Prophet, stewardship, trustworthiness, responsibility, and humanity. He defines value as "a set of principles and rules that serve as guidelines for human behavior, through which ideas, things, people, and actions are judged."

Each value is discussed in a chapter, and the book contains nine chapters, with an additional one discussing general values like justice and freedom. Although they differ from the supreme governing values, they are included as an important supplement. The book outlines the authority of these supreme values and compares them with the governing values of contemporary Western civilization, elaborating on the effects of each value. Some readers might have reservations about certain values, considering they have other aspects besides being values. However, reading each value individually clarifies and resolves these issues.

Significance of the Governing Values

The author considers these values to be primary standards, as each value serves as a significant basis, giving rise to specialized values, general principles, comprehensive rules, and detailed regulations. They are also supreme values, as they govern all derived and built upon them, aligning well with acceptance and rejecting anything that disturbs their harmony. Furthermore, they are a consistent, coherent system, with each value supporting the others in a solid and unshakable structure, as they stem from infallible revelation and align with the innate human nature created by Allah. “The Path of Allah, to Whom belongs whatever is in the heavens and whatever is on the earth. Surely to Allah all matters will return ˹for judgment.” (Surat Al-Shura: 53).

Importance of Understanding Values for the Civilizational Project

Reading this book leaves the reader with a profound understanding that knowing these values is crucial for building a civilizational project based on Islamic principles. A grand civilizational project like the Islamic project cannot exist without governing values permeating all aspects of Islamic life, with its various systems and diverse fields. The most distinguishing feature of Islam is its ethics, and these values govern everything and safeguard every field. This religion came to govern life and protect it with its watchful eye.

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Read the article in Arabic

 Overview of the Book

The book "Muslim Minorities in the Americas and the Caribbean" by Said Abdul Majid Bakr is a serious scholarly work that discusses the topic of Muslim minorities. It serves as an important reference for researchers interested in the affairs of Muslim minorities in North and South America, as well as the Caribbean region.

Part of a Distinguished Series

The book is part of a distinguished series addressing the conditions of Muslim minorities around the world. It is the fourth volume in the series written by the author.

Exploring the Situation of Muslims in the Americas

The book explores the situation of Muslims in the Americas across several chapters, organized in a way that facilitates the reader's access to information about the minority in a specific country within the two American continents.

Research Effort and Aim

This book constitutes a research effort by the author aimed at understanding the presence of Muslim minorities in non-Muslim majority countries, their problems, and their causes. It aims to bring these issues to light so that members of the Islamic nation can grasp the extent of the tragedy faced by Muslim communities and provide support.

Book Structure

The book is divided into four sections, containing precise information about Muslim minorities according to the country where each minority resides in the respective American continent.

Section 1: Introduction

The first section discusses the key features of North America and Canada, the entry points of Islam into these regions, the geographical distribution of Muslim minorities within them, and the requirements for Islamic work in each.

Section 2: The Muslim Minority in Central America

The second section addresses the conditions of Muslim minorities and the ways Islam has spread in Guatemala, Honduras, El Salvador, Nicaragua, Costa Rica, and the Republic of Panama.

Section 3: The Muslim Minority in the Caribbean Region

The third section discusses the conditions of Muslim minorities and the ways Islam has spread in Trinidad, the Dutch Antilles, Grenada, Barbados, Haiti, Jamaica, Cuba, and the Bahamas.

Section 4: The Muslim Minority in South America

The fourth section examines the conditions of Muslim minorities and the ways Islam has spread in Suriname, Guyana, Venezuela, Colombia, Brazil, Peru, Paraguay, Argentina, and Chile.

The book Muslim Minorities in Europe by author Said Abdul Majid Bakr is regarded as one of the serious scholarly works that discuss the topic of Muslim minorities. This book serves as an important reference for any researcher interested in the affairs of Muslim minorities in various countries, especially those located in Europe.

Distinguished Series

The book is part of a distinguished series addressing the conditions of Muslim minorities around the world and is the third volume in the series written by the author. It explores the situation of Muslims in Europe through several chapters, organized in a way that facilitates the reader's access to information about the minority in a specific European country, allowing them to learn about their conditions, situations, culture, and other important details.

Research Effort and Objective

This book represents a research effort by the author aimed at understanding the presence of Muslim minorities in non-Muslim majority countries, their problems, and their causes, bringing these issues to light so that members of the Islamic nation can grasp the extent of the tragedy faced by Muslim communities. It aims to provide support for them from the governments and peoples of Muslim-majority countries.

Book Structure

The book is divided into six sections, each containing precise information about Muslim minorities according to the country where each minority resides in Europe. The content of these sections is as follows:

1. Introduction
   • This section discusses the key features of Europe, the entry points of Islam into the continent, the geographical distribution of Muslim minorities within Europe, and the requirements for Islamic work in Europe.
2. Muslim Minority in Southern Europe
   • This section addresses the conditions of Muslim minorities and the ways Islam has spread in Greece, Crete, Malta, Yugoslavia, Italy, Sicily, Spain, and Portugal.
3. Muslim Minorities in Eastern Europe
   • This section discusses the conditions of Muslim minorities and the ways Islam has spread in Bulgaria, Romania, the Soviet Union, Tatarstan, Chuvashia, Crimea, Adygea, and North Ossetia.
4. Muslim Minority in Central Europe
   • This section addresses the conditions of Muslim minorities and the ways Islam has spread in Hungary, Czechoslovakia, Austria, Switzerland, Poland, East Germany, and West Germany.
5. Muslim Minorities in Western Europe
   • This section discusses the conditions of Muslim minorities and the ways Islam has spread in the United Kingdom, France, Belgium, and the Netherlands.
6. Muslim Minorities in Northwestern Europe
   • This section addresses the conditions of Muslim minorities and the ways Islam has spread in Denmark, Norway, Sweden, and Finland.

Introduction

Dr. Abu Zaid bin Muhammad Makki, in his book The Phenomenon of Conflict Between Individualism and Collectivism in Western Thought, explores the nature of human beings carrying seemingly contradictory traits that are, in fact, complementary when placed in their correct context—such as love and hate, fear and hope. Among the most critical of these traits is the balance between the sense of individuality and the inclination toward socialization. People have divided into those who prioritize either individualism or collectivism, or attempt to reconcile them incorrectly. This imbalance arises from a lack of understanding of human nature, which requires a balance between both aspects—something that Islam achieves with unique harmony.
The author examines this phenomenon by discussing the individualist ideology, the collectivist ideology, the synthetic ideology, and finally, the Islamic perspective, providing a detailed analysis of each and drawing final conclusions.

Chapter One: The Individualist Ideology

First Section: The Essence of Individualism

Individualism is defined as the glorification of the individual and the prioritization of their rights over those of society and its institutions. This ideology asserts that the purpose of society is to serve the individual's interests and allow them to manage their own affairs independently. Proponents argue that humans are naturally individualistic and that society is an external imposition, making it a burden that should be dismantled. As a result, the individual becomes sacred, and society has no right to interfere with their freedom or impose restrictions.
A closely related concept is personalism, which acknowledges individual freedom but advocates for integration into society without losing one’s identity—unlike pure individualism, which promotes complete isolation.
Individualism emerged in the West due to several factors, primarily as a reaction against church tyranny and feudal oppression. The social transformations brought by the Industrial Revolution also played a key role, pushing individuals to seek self-fulfillment. Capitalism further reinforced this ideology with its principle of laissez-faire (let do, let pass), which encouraged the removal of all restrictions on individual enterprise.
These ideas aimed to promote the "humanity of man," meaning his liberation from external authority and making the self the sole source of legislation and knowledge. From this philosophy emerged many modern Western ideologies, such as democracy, secularism, liberalism, and existentialism—all of which seek to empower the individual to fulfill their desires without societal or traditional constraints.

Second Section: Prominent Figures in Individualism

Carl Rogers is one of the key figures in individualist thought, focusing on liberating individuals from societal pressures and enabling them to choose their own values. This ideology extends from the views of Freud and the psychoanalytic school, which argue that society suppresses individuals and hinders their natural development.
Western capitalism is deeply rooted in individualist principles, granting individuals vast freedoms, even to their own detriment or that of others, under the banner of personal liberty. Individualist psychologists adopt this perspective, viewing each person as an entirely independent entity and rejecting any societal intervention to guide or regulate behavior.
Existentialist philosophers, such as Søren Kierkegaard, believed that society erases individual identity. He opposed democracy, arguing that it stifles personal uniqueness. Similarly, Jean-Paul Sartre held that society restricts individual freedom, necessitating constant struggle against its values and norms. Friedrich Nietzsche also rejected collectivism, seeing it as a force that weakens responsibility and hinders creativity. He viewed the masses as the greatest threat to individual liberty.

Third Section: Modern Educational Philosophy in Individualism

Supporters of individualism argue that education should prioritize the individual, helping them break free from societal constraints and imposed values, which they consider artificial and unrepresentative of their true nature. They assert that education’s role is to enable individuals to discover their personal values and express them freely, without social pressures. This approach encourages interactions with others based on innate desires rather than imposed societal norms.

Fourth Section: Criticism of Individualism

Individualism is criticized for its excessive focus on the individual at the expense of the collective, leading to psychological and social imbalances. Humans naturally incline toward both individualism and collectivism, and suppressing one aspect disrupts their lives. The overemphasis on personal autonomy fosters selfishness and societal fragmentation.
Moreover, viewing society as a mere constraint rather than an essential support system ignores its role in providing an integrated environment for growth and interaction. The rejection of social constraints without guidelines leads to the collapse of values and traditions, negatively affecting individuals and society alike.
Individualism also limits human purpose to personal, short-term interests, neglecting higher aspirations. This has contributed to widespread psychological issues, such as loneliness and narcissism, along with rising crime rates, drug abuse, divorce, and suicide, as well as a decline in social responsibility toward the weak and poor.

Chapter Two: The Collectivist Ideology

First Section: The Essence of Collectivism

Collectivism is the opposite of individualism; it seeks to eliminate individual autonomy and subordinate individuals to society and the state. Advocates argue that a person’s humanity is realized through their conformity to the emotions and beliefs of the collective. They believe that individuals cannot exist independently from the group but must dissolve within it for the greater good.
This ideology sanctifies society, often at the expense of personal rights, denying individuals the ability to object or form independent beliefs. Instead, they become mere followers of societal dictates.
Collectivism emerged as a reaction against capitalist individualism. Sayyid Qutb describes it as an attempt to counteract extreme individualism with an equally extreme form of collectivism. The ideology is based on the notion that society transcends individuals across time and space, making social forces the primary shapers of personal identity while disregarding individual autonomy.

Second Section: Prominent Figures in Collectivism

Jean-Jacques Rousseau is a key figure in collectivist thought, formulating the social contract theory, which holds that individuals relinquish their rights to the collective will, becoming part of a unified society.
G.W.F. Hegel viewed individuals as mere cogs in the machinery of society, asserting that the state alone gives life meaning and that individuals must fully submit to it. Similarly, Karl Marx advocated for the suppression of personal identity in favor of the collective, arguing that human development is only possible through society. Marxism sought to merge individualism and collectivism but ultimately denied any personal independence outside class and societal structures.
Émile Durkheim emphasized that society is an entity independent of individuals, imposing its will upon them. He believed that true freedom could only be achieved through collective belonging. This ideology materialized in communism, which expanded state authority at the expense of individual freedoms, imposing strict controls under the pretext of ensuring societal welfare.

Third Section: Modern Educational Philosophy in Collectivism

Collectivists believe that education should begin with society and end with the individual, aiming primarily to transmit cultural values and strengthen communal bonds. Thus, society is prioritized in the educational process, while the individual comes second. Education is expected to cultivate collective loyalty and social cohesion.
The state assumes responsibility for education, overseeing schools and teachers to align with societal needs and objectives. This system emphasizes preparing individuals for the workforce, favoring rote learning and obedience over critical thinking. Consequently, the teacher-student and administrator-teacher relationships are based on command and compliance, resembling a military structure that suppresses personal independence. The ultimate goal is to produce individuals capable of executing tasks without questioning authority.

Fourth Section: Criticism of Collectivism

Collectivism is criticized for neglecting the individual aspect of human nature, leading to personal imbalance and dissatisfaction. Treating individuals as mere tools of society denies their direct relationship with Allah—a fundamental connection, as individuals are held accountable for their actions on Judgment Day, refuting the notion that they exist solely for the collective.
Furthermore, the belief that society is superior to individuals is flawed, as society is not an independent entity but a construct composed of individuals.
This ideology suppresses individual uniqueness, rendering people powerless and incapable of resisting oppression or enacting change. In reality, human beings embody both independence and social belonging simultaneously, and neither aspect can be entirely separated. Even when it seems possible, true human experience always involves both dimensions.

Chapter Three: The Synthetic Doctrine

Section One: The Essence of the Synthetic Doctrine

The synthetic doctrine is based on the idea of combining individualism and collectivism. It acknowledges a disconnection and conflict between the individual and society and seeks a middle ground that is neither entirely individualistic nor purely collectivist. Instead, it adopts a utilitarian approach that maximizes the benefits of the relationship between both sides.

Proponents of this doctrine argue that the flaw in both individualistic and collectivist ideologies lies in their complete separation of the individual from society, leading to contradictions between their respective interests. While they recognize this division, they propose addressing it in a way that ensures mutual benefit for all.

Section Two: Prominent Figures of the Synthetic Doctrine

The synthetic doctrine is embodied in personalist philosophy, which attempts to merge individualism and collectivism. It advocates for the independence of the individual as the creator of values and morals while rejecting any form of societal or authoritarian subjugation. At the same time, it encourages openness to others through collective awareness and shared truths, reflecting a tendency toward collectivism. Democracy is considered the ideal model for this balance, as it allows individual freedom in competition and development while strengthening social ties.

One of the most notable figures of this doctrine is the French philosopher Charles Renouvier, who laid the foundations of personalism in France. Additionally, the Russian thinker Nikolai Berdyaev and the American philosopher John Dewey are key advocates of this approach. Dewey emphasized that society and environment shape individuals' ideas, but he also believed in the individual's ability to change society in pursuit of their interests. His philosophy, rooted in pragmatism, opposes any restriction on personal freedom and supports efforts to restructure society for social progress.

Section Three: Modern Educational Philosophy in the Synthetic Doctrine

John Dewey believed that philosophy could bridge the gap between the individual and society, with education playing a crucial role in achieving this balance by leveraging their interaction. He emphasized that human intelligence—based on observation, analysis, and evaluation—is the primary tool for solving problems and reassessing social habits and traditions, retaining only those that are beneficial.

Dewey also stressed that the mind does not develop through blind obedience or imposed uniform behavior but through dialogue and freedom of thought. This process fosters what he termed "social intelligence," wherein institutions aim to improve both the individual and society. Therefore, he argued that education should be an open experience that allows individuals to learn through problem-solving and interaction with others. This approach cultivates mature individuals who contribute to shaping social institutions that establish values and societal norms.

Section Four: Criticism of the Synthetic Doctrine

The synthetic doctrine faces several criticisms, the most significant being its assumption of a fundamental separation between individualism and collectivism, whereas both play essential roles in human life. Additionally, it is often viewed as contradictory—on the one hand, it advocates for the development of independent and creative individuals, yet on the other, it demands that education train individuals to conform to the requirements of economic institutions. This contradiction has caused confusion among American educators, with some choosing to overlook it, while others have argued for a clear distinction between the goals of individual education and the needs of industrial society.

Moreover, this doctrine is often criticized for serving capitalism, as it practically conditions individuals to accept the existing economic system without awareness of its flaws. Even proponents of personalist philosophy have acknowledged that the reconciliation between individualism and collectivism is not genuine; rather, it results in restricting individual freedom and suppressing creativity. Dr. Al-Kahlani points out that human beings experience a constant struggle between their desire for independence and their need for belonging. This internal conflict forces individuals, when integrating into society, to relinquish aspects of their uniqueness and adopt a persona that aligns with the collective, ultimately leading to a false collective consciousness.

Chapter Four: The Islamic Doctrine

Section One: The Essence of the Islamic Doctrine

The Islamic doctrine holds that the balance between individualism and collectivism is intrinsic to human nature. Humans inherently possess both tendencies without the need to negate or favor one over the other. This understanding is rooted in the Quran and Sunnah, which describe humans as being created from both clay and spirit, endowing them with dualities such as love and hate, fear and hope, as well as a simultaneous inclination toward individualism and collectivism. Islam asserts that an individual is neither an entirely independent entity nor a mere part of a collective mass; rather, they are a unique being intrinsically connected to society, with both tendencies complementing one another to ensure a stable life.

Islam upholds individualism by emphasizing that humans are honored beings endowed with free will and intellect, responsible for their actions. The purpose of existence is to worship Allah and act as His vicegerent on Earth. Meanwhile, collectivism is realized through an awareness of the shared human origin, encouraging individuals to strive for the common good based on justice and kindness. This principle includes calling to Allah, enjoining good and forbidding evil—even if it requires fighting oppression. Thus, Islam presents a balanced model that fulfills both individual and societal needs.

Section Two: Prominent Figures of the Islamic Doctrine

The Islamic doctrine underscores the balance between individualism and collectivism, as explicitly mentioned in the Quran and Sunnah. While individuals are accountable for their own actions, they are also commanded to cooperate in righteousness and not to follow others blindly. Islam further encourages obedience to rulers within the limits of Sharia, reflecting the integration of individualism and collectivism in Islamic legislation.

With the emergence of capitalism, which emphasized individualism, and communism, which promoted collectivism, prominent Islamic thinkers emerged to clarify Islam’s position on this matter. Among the most notable are Sayyid Qutb, in his works Islam and the Problems of Civilization and Islam and World Peace, as well as Muhammad Qutb, who explored the issue in depth in books such as Man Between Materialism and Islam and The Islamic Approach to Education. Additionally, scholars of psychology, sociology, and economics with an Islamic perspective have continued to analyze and elaborate on this principle comprehensively.

Section Three: Educational Philosophy in the Islamic Doctrine

The Islamic educational philosophy aims to strike a balance between individualism and collectivism in human development. Islam nurtures individualism by fostering a sense of responsibility, intellectual independence, reliance on Allah, and self-purification. This enables individuals to remain steadfast in adversity, exert greater effort in their work, and cultivate self-confidence. Islam also emphasizes independence from blind conformity and encourages personal acts of worship such as night prayers and secret charity, which help develop a strong and autonomous personality capable of making decisions within the framework of Sharia.

At the same time, Islam places great importance on collective spirit, advocating for cooperation in righteousness, brotherhood in faith, and adherence to congregational practices such as prayer and jihad. It warns against isolation and selfishness. Furthermore, Islam maintains equilibrium between individualism and collectivism through a fair moral and social system that safeguards individual rights without compromising societal welfare, and vice versa. This harmony ensures both personal and communal stability, steering clear of the conflicts that arise from secular philosophies.

Conclusion

Human beings possess both individualistic and collectivist tendencies, despite their apparent contradictions. Different philosophies have adopted three approaches in addressing this duality: individualism, which glorifies the individual and leads to capitalism; collectivism, which idealizes society and results in communism; and the synthetic doctrine, which attempts to merge both but ultimately creates internal conflicts within educational frameworks.

In contrast, Islam presents a balanced perspective derived from the Quran and Sunnah. It harmonizes individualism and collectivism, fostering a sense of inner peace within individuals and social cohesion within communities—without one aspect dominating the other.

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A new book titled “Pulpit Lights” or “Illuminations from the Pulpit”: Selected Friday Sermons on Belief, Rituals, Values, Transactions, Urban Development, and Rights" has recently been published by Dar Al-Asala in Istanbul. This book is authored by our esteemed scholar, Dr. Issam Ahmed Al-Bashir, and it encompasses the sermons he has delivered throughout his fifty-year journey in advocacy, rhetoric, and pulpit delivery. The book contains nearly 100 sermons compiled in two volumes, exceeding 1150 pages, with a comprehensive introduction—making it indispensable for any preacher, speaker, or educator.

The sermons included in these two volumes are divided into seven themes or sections:

• The first is: Spiritual Purification and Conduct,
• The second: Values and Concepts,
• The third: Family and Society,
• The fourth: Issues of Thought,
• The fifth: Seasons and Occasions,
• The sixth: Palestine and the Issues of the Ummah,
• The seventh and final section is: Diverse Sermons.

One of the most notable aspects of this important publication is its extensive introduction, in which the author presents his work. This introduction is both engaging and beneficial, eloquently highlighting his journey with the pulpit, the countries where he has preached—the 'Geography of the Pulpit'—the influences he has encountered from fellow speakers, and the characteristics of successful sermons.

 Introduction to the Introduction

At the beginning of his introduction, Dr. Issam Al-Bashir states: “Oratory is a noble message that carries within it the light of guidance, expressing the pains and hopes of the nation, drawing lessons from history, and envisioning the horizons of the future. The speaker, endowed with eloquence and wisdom, bears a tremendous responsibility as they are the eloquent voice of the nation, its honest sound, and its ambassador to the hearts and minds.

Throughout Islamic history, the pulpit has been a beacon of truth and justice, a source of knowledge and learning, and a sanctuary for guiding the nation in times of hardship and prosperity. It is the tool that conveys the words from the hearts of scholars to the ears and understandings of the people, illuminating the meanings of faith and achieving social reform. At this pulpit, imams, scholars, and speakers have stood, proclaiming the word of truth, instilling hope, and lighting the path for the people toward God.

As for the Friday sermon, it is the crown of Islamic oratory and its most significant arena, where crowds gather and eyes and ears turn to the speaker who stands as a caller, guide, and mentor, renewing their connection with their Creator and linking them to the values and principles of Islam. Hence, the importance of preparing the sermon with care and precision, comprehensiveness, and integration, so that it combines depth of meaning with beauty of form, and wisdom of discourse with the magnificence of expression.

I have been blessed by Allah to stand at this pulpit early on since the beginning of my educational journey. With each sermon I delivered, I found it a new opportunity to call to Allah, serve my nation, and contribute to building its awareness and reforming its condition. The sermon for me has been a means of communicating with people, a window to express the concerns and hopes of the nation, and a field for guiding minds and refining souls.

After a full half-century of preaching on various pulpits I have been fortunate to ascend in different countries, I attempted to collect the scattered recorded and written sermons into one volume to preserve most of them from oblivion and to assist the benefiting preacher, seeking to rationalize the word and correct the sermon.

Among the things I wished to begin within this comprehensive book of pulpit sermons is to share something of my journey and story with the pulpit, followed by mentioning the characteristics of a successful sermon.”

 Dr. Al-Bashir’s Journey with the Pulpit

He began his journey in oratory as a student in middle school, where there existed a program called "Literary Association," an activity concerning students' own efforts, where they presented some of their memorized passages, whether prose or poetry, to their peers, with the guidance of teachers who corrected and informed students’ performances and meanings.

The student who memorized something would present it in front of his peers. Dr. Al-Bashir was particularly fond of a distinguished book, which is the book of Abu Abdullah Ibn Abd al-Rahman al-Andalusi (246-328 AH / 860-940 CE) titled "The Unique Necklace" ("Al-Aqd al-Farid"). It was in his father's library and is one of the four major literary works in its field. During that time, he memorized some excerpts, whether prose or poetry, and would ascend the student podium to present them before his professors and peers, receiving feedback that fueled his desire for further engagement with this literary treasure.

His passion for literature and language increased during high school, where he served as president of the student union, requiring even more exploration into literature and its documents. Allah provided him with some teachers who cared for and supported him until he graduated from Imam University in Riyadh. He then embarked on a journey across the Islamic world as a lecturer, preacher, scholar, and missionary, which he discussed under the title "The Geography of the Podium."

  The Geography of the Pulpit

He narrates the geographical scope where he distributed his efforts throughout his speech-making journey: "After moving to Imam University, at the College of Usul al-Din, Department of Hadith and Sunnah Sciences in the Kingdom of Saudi Arabia, this allowed me the opportunity to continue preaching in camps, trips, and cultural programs organized alongside structured studies."

He states: "What deepened my interest in this field was that I visited many countries during that age. In 1978, I traveled with a delegation from Imam University to promote Sheikh Muhammad ibn Abd al-Wahhab's week, visiting Pakistan where I met the great scholar Abu al-A'la al-Mawdudi, and I visited India where I met the great scholar Abu al-Hasan al-Nadwi, may Allah have mercy on them. I also visited Thailand, Malaysia, and Indonesia, where I met Sheikh Muhammad Naser, the founder of the 'Masyumi' Islamic Party in Indonesia. These trips provided me with cultural nourishment that greatly impacted my podium speeches."

He added, "In addition to my religious studies, my continued interest in cultural pursuits helped as well. In 1972, I came across Sheikh Yusuf al-Qaradawi’s play 'A Scholar and a Tyrant' and 'Joseph, O the Friend,' which I represented in evening programs and frequently quoted in various occasions. Throughout my missionary journey and travels among countries, I visited no less than seventy countries where I lectured, always eager to be a speaker wherever I went. I was also the preacher at Al-Imarat Mosque 41 in Khartoum between 1992 and 1996. After the establishment of 'Al-Noor Complex' in Kafouri, Sudan, I had my longest podium experience there, lasting ten years. This mosque was attended not only by Sudanese brothers but also by Arab community members who studied and resided in Khartoum."

Preachers Who Influenced Him

Dr. Al-Bashir was influenced by notable preachers of our time. He states under the title "Preachers Who Influenced Me": "Among the prominent preachers who impacted my journey is the honorable Sheikh Muhammad Al-Ghazali, may Allah have mercy on him. His speeches were full of vitality and warmth, profound meaning, emotional depth, and quality expression. He was a first-class literary figure, nearly memorizing the 'Diwan of Enthusiasm' by Abu Tammam.

I was also influenced by our scholar and esteemed Sheikh Yusuf al-Qaradawi; may Allah have mercy on him. For me, he was like a father, teacher, and my foremost contemporary scholar. He was a comprehensive encyclopedia of knowledge with vast understanding. He was a powerful preacher, an eloquent poet, and a writer with a significant impact on generations, captivating the hearts and minds of everyone with his intellect, spirit, and emotions. His speeches also possessed elements of contemporaneousness, depth, vitality, and passion, so I was profoundly influenced by him, and I can almost memorize many of his excerpts, wisdom, parables, and jewels."

Among them is Sheikh Hassan Tannoun, may Allah have mercy on him, who is one of the great influential scholars and orators of Sudan. He is one of the two men who impacted generations in Kuwait, alongside Sheikh Hassan Ayoub, and he was a highly skilled orator.

Sheikh Abdul Hamid Kishk

Also, there is Sheikh Abdul Hamid Kishk, may God have mercy on him. I attended his sermons at his mosque in "Deir El-Malak" in the Coptic neighborhood of Cairo. I would arrive as early as 10 AM, as his sermon would last for about an hour, followed by a lesson delivered in the Egyptian dialect, where he skillfully combined humor and profound meanings. He was well aware of the societal issues presented to him, addressing them with his deep and impactful style. He prayed with no less than forty thousand people, and his sermons were widely heard, with tapes circulated in the regions, benefiting many. His knowledge of poetry and literature was vast, and he rarely made mistakes in his speeches.

 Characteristics of a Successful Sermon

At the end of the useful introduction to the book, Dr. Al-Bashir held an important discussion under the title "Characteristics of a Successful Sermon," which is something that preachers need. The sermons included in this book serve as evidence of these characteristics, tangible before their eyes.

Ten Characteristics of a Successful Sermon

Dr. Al-Bashir highlighted ten key traits of an effective sermon:

1. Unity of Theme
2. Comprehensive Coverage: Addressing both foundational and practical aspects of the topic.
3. Thorough Understanding: Demonstrating a complete grasp of the subject in all its dimensions.
4. Intellectual Respect: Providing new and beneficial content that respects the listeners' intellect.
5. Relevance to Current Events: Staying in tune with current events and their interactions.
6. Audience Inclusivity: Accommodating the diversity of the mosque audience.
7. Balanced Language: Maintaining a balanced approach in speech, avoiding overly simplistic or excessively elevated language.
8. Consideration of Individual Circumstances: Not compelling people to adhere to a singular approach to faith without considering their excuses and exceptional circumstances.
9. Respectful Language: Avoiding language that belittles others through misguidance, excommunication, or heresy.
10. Engagement with Societal Changes: Actively engaging with societal changes.

The essence of a good sermon

One of the guiding phrases in the book's introduction is Dr. Al-Bashir's statement: "The essence of a good sermon is a combination of pleasing the intellect and satisfying the spirit, recalling God’s saying: (Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord knows best who has strayed from His way and He knows best who is rightly guided.)" (An-Nahl: 125). Wisdom offers intellectual pleasure, and good instruction satisfies emotions or the spirit.

He concluded his book by saying: "I have collected in this book a page from my experience on the pulpit, gathering nearly a hundred sermons on various aspects, selected from topics in creed, laws, rituals, values, transactions, urban development, and rights, asking God, the Almighty, to benefit my fellow preachers and those on the pulpits, and to accept this effort and work from me and make it my intercessor on the Day of Resurrection."

Indispensable for any preacher

This recently published book by Dar Al-Asala in Istanbul is indispensable for any preacher, caller to Islam, or scholar; it serves as a guide for every imam, provides rich educational material for every speaker, and is a treasure trove of thought, education, and calling for every advocate. It offers ready material and appetizing lessons that elevate both the preacher and the sermon, enhancing the role of the pulpit in the lives of individuals and communities.