Perhaps one of the most prominent obstacles in the realm of civilizational intersection between nations is that the logic of arrogant power has left no room for the application of the logic of reason, truth, and justice. Amid the clamor of conflicts that escalate with increasing violence and recklessness, we do not sense a genuine desire to listen to the voice of wisdom in an atmosphere of equal understanding. What we hear about the notions of peaceful coexistence and what we see in debates and discussions about equitable dialogue and neighborliness based on respect are nothing but empty statements and hollow slogans!
Values Stand Apart as the Most Potent Islamic Enablers for Society and State
Despite the extension of the peaceful hand inclined by nature towards civilizational understanding, and the discussions around common human concerns, issues, and intertwined problems, driven since ancient times only by what is best; "If you should raise your hand against me to kill me – I shall not raise my hand against you to kill you. Indeed, I fear Allah, Lord of the worlds." (Surah Al-Ma'idah: 28), the Cainite current, in every time and place, is fascist by nature, not believing in the principle of fair competition, or in the values of equitable dialogue that lead to free and generous neighborhood. It only masters the language of violence and the ruthless logic that leaves no room for goodness to breathe freely and live comfortably.
Thus, the problem of the sons of Adam has turned from a mere difference of opinion into a social epidemic that has spread through the veins of human civilization, with its social, political, economic, intellectual, and cultural manifestations. The current of violence now relies on a massive machine operated by dictates of doctrines, philosophies, systems, institutions, and governments that have relentlessly blocked any opportunity for the peoples of the world to catch their breath amidst this frenzied race towards control, domination, and monopolizing power and wealth!
The truth is, we are faced with embarrassing questions about the ability of Islamic thought to produce renewal approaches that surpass the turning point of hiding behind the lines of what is called "defending Islam" towards a strategy of disclosure and confrontation by investing in technical means and communication tools to work on creating new platforms to define Islam, its truths, and its functions in this existence.
Values: Innate Requirements for Coexistence and Essentials of Civilized Life for Any Nation
A Realistic Civilizational Project
One of the most embarrassing questions perhaps revolves around the credibility of Islamic thought in formulating practical visions for a realistic civilizational project, not only concerned with Islamic realities but with human concerns, issues, worries, and existential questions. It involves the development, securing, and protection of human existence from the dangers of moral decay, ethical suicide, spiritual drought, and psychological misery, focusing on the development of human existence across various dimensions of human life without the individual having to sacrifice their spiritual values and ethical principles as a price for their illusory progress and false prosperity.
In this context, we seek to appeal to values as a gateway to producing one of the most important approaches directly related to contemporary human life; namely, the approach of values. Values encompass a set of principles, ethical rules, and standards of righteous social behaviour. They serve as a balance of the correctness of Islamic and humanitarian civilizational behaviour and ensure its continuity at a level befitting the excellence of a nation brought forth for humanity.
Values stand out as the most significant products falling within the realm of Islamic possibilities at both the societal and state levels. The production elements of these values are predominantly Islamic, whether in terms of raw materials, available resources, or intermediary goods, in addition to the availability of the human element capable of producing this commodity.
Conversely, we find that the human market suffers from relative, if not absolute shortage in this industry or product. In this concise context, we do not need to enumerate the suffering of humanity and contemporary humans due to the shortage of this category in the human market in vast areas of this interconnected world. This warns of further human disasters and moral pandemics that afflict humanity, resulting from the scarcity of values in the human market!
The Ethical Values System in Islamic Civilization is Firm and Deeply Rooted, Unyielding to Compromise or Fragmentation
Indeed, the values of truth, justice, equality, fairness, honesty, sincerity, trustworthiness, faith and action, piety, proficiency, benevolence, tolerance, cooperative coexistence, harmonious pluralism, reciprocal diversity, justice and moderation, mercy and compassion, generosity and kindness, transparency and chastity, and so on, are not only innate requirements for honourable coexistence but also essential elements of civilized life for any nation. However, history attests that these values have manifested most authentically in Islamic civilization throughout the ages.
Steadfastness and Rootedness
The ethical value system in Islamic civilization is characterized by steadfastness and rootedness. These are values that are incompatible with relativity and do not accept compromise, bargaining, concession, or fragmentation. They are steadfast values that do not change with shifting circumstances, situations, or conditions; "Fulfil the trust of the one who entrusted you and do not betray the one who betrays you." (1)
In Islamic thought, the laws and system of ethics, like the laws of creation and the system of the universe, are immutable and unchanging. This is because they are values inspired by the Quran and the Sunnah of the Prophet Muhammad (peace be upon him).
Historical evidence indicates that ethical values in the trajectory of Islamic civilization have been characterized as universal and perpetual values. They permeate (2) worship and transactions, spiritual and material livelihoods, social behaviour, economic activities, as well as in the fields of sciences, arts, and literature. Their practice extends not only among Muslims but also among non-Muslims within the broader Islamic civilization.
Islamic Values Preserve the Will for Goodness from Weakness and Enhance the Sense of Virtue in Humanity
Thus, Islamic values have been the guarantee that preserves the will for goodness from weakness or retreat. They enhance the sense of righteousness and virtue in humanity, granting individuals the ability to control their impulses, elevate themselves with goodness, and illuminate their souls with the light of true happiness in this life. It is reported from the Prophet, the founder of that civilization, that he said: "Four traits, if found in you, then do not regret what you missed in this world: fulfilling trusts, speaking truthfully, having good manners, and being chaste in food." (3)
It is worth noting in this context that the centrality of the noble prophetic example (the humanity of the Prophet) has facilitated the transmission of ethical values accompanying Islamic civilizational activity throughout different ages, generation after generation. Thus, Islamic values have made significant contributions to achieving civilization and refinement befitting a nation meant for humanity.
Furthermore, it is important to highlight in this context that the divine teachings brought by the prophets aim to establish human societies striving towards their goals in life driven by their heartfelt faith, in harmony with their innate disposition created by God and motivated by their living conscience that never dies.
In the system of Islamic values, we find that the responsibility of the accountable individual is not absolved simply by performing their duties, fulfilling their rights, or meeting their obligations unless it is done with sincere intention and proximity to God. This provides guarantees for adherence to principles and the sustainability of following the path, regardless of the existence of binding laws or legislation threatening the negligent and holding the slack accountable. Far from being confined to respecting systems and laws out of coercion or forced compliance that distorts one's humanity, diminishes the dignity of their conscience, deprives them of the noble qualities of their will, and deprives them of the joy of free-spiritedness, independence of choice, and the comfort of a compliant soul cherished by all goodness and virtue.
The Accountability of the Responsible Individual is Not Absolved by Fulfilling Duties Except by Virtue of Faith Arising from Good Intentions
Indeed, these meanings and what falls within their framework, and I state them here without bias or partiality, are only found in the shadows of Islamic values, which are the methodology of God, the religion of the prophets, and those who sincerely follow them. We confidently assert that there is no rational, righteous person with a sound disposition and logical reasoning who would reject or evade these meanings, let alone ignore or bypass them.
So, what prevents, then, the civilization understanding between peoples and nations and the convergence at these intersections, at these central common points?! What hinders the movement of sensible humans from following the guidance of this compass that never deviates from its course, nor strays from its worldly and otherworldly goals, secured from error, stumble, deficiency, or fault?!
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(1) Narrated by Al-Bayhaqi in Al-Sunan Al-Sughra, from Abu Huraira (2323).
(2) Meaning: Fixed and permanent, resulting from a regular rhythm that does not change, alter, or regress. (See: Jār Allāh Maḥmūd ibn ʿAmr ibn Aḥmad Al-Zamakhsharī (d. 538 AH / 1143 CE), "Al-Fāʾiq fī Ghareeb Al-Ḥadīth wal-Athar," edited by ʿAlī Muḥammad Al-Bajāwī and Muḥammad Abū Al-Faḍl Ibrāhīm, Dār Al-Maʿrifa, Beirut, n.d., vol. 4, p. 40; Abū Al-Baqāʾ Ayyūb ibn Mūsā Al-Kafūʾī (d. 1094 AH / 1682 CE), "Al-Kulliyāt... Muʿjam fī Al-Muṣṭalaḥāt wal-Furūq Al-Lughawīya," edited by ʿAdnān Dārūwīsh and Muḥammad Al-Maṣrī, Muʾassasat Al-Risāla, Beirut, 1419 AH / 1998 CE, p. 521; Aḥmad Mukhtār ʿUmar with the assistance of a team, "Muʿjam Al-Ṣawāb Al-Lughawī: Dalīl Al-Muthaqqaf Al-ʿArabī," ʿĀlam Al-Kutub, Cairo, 1429 AH / 2008 CE, vol. 1, pp. 121 and 707).
(3) Narrated by Al-Bayhaqi in Al-Jāmiʿ li-Shuʿb Al-Īmān, from ʿAbdullāh ibn ʿAmr (4463).
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