The doctrine of monotheism and adherence to its commitments and the respect of its practical conditions, which oppose all forms of postponement and suspension, is essentially a natural inclination, free from affectation. Therefore, those who choose it as a strategic option for life find it a vast oasis without limits, where human energies, abilities, talents, and creative potentials can be unleashed without obstacles, and their productive capabilities can be utilized without constraints.

In the light of this vicegerent identity, the importance of following the indicators of the prophetic example and its experiences derived from the spirit of revelation becomes clear in changing concepts, framing values, and enlightening ideas capable of founding a community and a people, building state institutions, establishing a civilization, and structuring a culture of the best nation brought forth for humankind. The Qur'an's discourse on the arts of managing major renaissance projects, the values of pluralism and diversity in establishing societies, and its extensive discussion of the values of freedom and human rights, and the opposition to projects of oppressive despotism on earth without right or merit, and its emphasis on the duty of consultation and the necessity of participation in shaping the relationship between society, the state, and authority under the umbrella of one unified nation—none of this discourse was in vain!

Societal Institutions Throughout Our History Were Stronger Than the Authority, Acting as the State and the Real Power

The initial prophetic arrangements, following the settlement of the Islamic migration in Yathrib and the subsequent comprehensive Islamic reforms, began with correcting misconceptions and reforming beliefs, and extended to modifying the social pathways that hindered stability and civilization. These pathways were reflected in the old name "Yathrib" and its associated connotations of social disapproval, opportunistic behaviors, endless tribal rivalries, and disputes. The Prophet, peace be upon him, saw these manifestations as contrary to the spirit of the new civilization based on cooperative unity. Thus, he initiated the change by adopting the new name "Medina" and established what was associated with its implications, including the Constitution of the Ummah and the inclusive identity of citizenship, where citizens of the state and its subjects from various pluralities were equal: regional (the Muhajirun and the Ansar), ethnic (Bilal the Abyssinian, Suhaib the Roman, Salman the Persian), religious (Muslims, Jews with all their tribes, Christians, Hanifs, and pagans), and ideological (hypocrites).

In this context, the endowments (awqaf) were established as a community-based institution fueling civilizational activity with all elements of continuity, growth, and prosperity. All these arrangements were happening while the companions of the Prophet, peace be upon him, were around him, observing his actions with great interest, closely following him, absorbing the essence of his experience and the summary of his expertise. They would emulate him in the ways of civilization and urbanization; sometimes by way of following his example and emulating him, worshipping by following his ongoing method in guarding the religion and managing worldly affairs, and other times by adopting his behavior as a form of blessing and tradition, naturally following the known good and the path of the believers.

At that time, these measures were limited and modest due to the emerging state of Islamic establishment and preparation for the final cycle of Islam with the prophecy of Prophet Muhammad, peace be upon him, paving the way for the birth of the Ummah in its vicegerent forms: society, state, civilization, and culture.

The subsequent eras after the prophetic period witnessed that the Ummah's journey did not cease despite early political problems in the history of Muslims. This indicates that Islamic civilization was one of institutions, outlined broadly by the Prophet, peace be upon him, but from its inception was a civilization of community institutions and popular initiatives that bore the responsibility of sustainable civilizational advancement through the ages. The state played the role of guarding civilizational activity and protecting the institutions of the Ummah without influencing their course, as the institutions of society, throughout most of our Islamic history, were stronger than the authority itself. In a metaphorical sense, they were the state and possessed the real power and influence!

The Performance of Contemporary Islamic Institutions is Dominated by Subjectivity, Excessive Sectarianism, and Extreme Partisanship

I can assert that those early Islamic civilizational arrangements came in the context of the faith-driven inclination that dominated the Islamic consciousness, desiring to align with that ideal image of the Kingdom of God on earth, an image founded on the principles of truth, justice, and benevolence.

We want to start from the issue of plurality and diversity as contained in the previous idea, and affirm that the logic of lordship in the holy scripture rejects any form of exclusion, marginalization, neglect, or displacement from the circle of participation in the movement of Islamic civilization and urbanization. Indeed, the civilizational traditions we inherited from the Prophet, peace be upon him, during the foundational era of Islamic civilization, affirm the benefit the Muslim community derived from the energies of its sons and the expertise of its citizens, both Muslims and non-Muslims.

The variance in energies and capacities, differences in talents and creativity, and divergence in opinions and perspectives related to life matters and the management of its affairs have been one of the dominant features of Islamic life across the ages. We need not look far to understand these facts as the objective counterpart to the principle of "institutionalism" in the components of Islamic civilizational identity, whether in its individual commitments, its collective practical framework, its vicegerent manifestations, or its understanding of religious, sectarian, national, ethnic, tribal, and clan differences.

It is important here to highlight the main problems hindering institutionalism in the Arab and Islamic worlds. Many religious, sectarian, and partisan slogans do not achieve the civilizational purposes of the Islamic message due to the absence of an Islamic institution based on the principles of specialization, division of labor, and fair distribution of responsibilities. Therefore, the work of institutions that use "Islamic" as a slogan for their paths is, in essence, work that most urgently needs impartial critique and proper review.

Many Religious Slogans Fail to Achieve the Purposes of Islam Due to the Absence of Specialized Islamic Institutions

There is no doubt that the performance of contemporary Islamic institutions is often dominated by subjectivity, excessive sectarianism, and extreme partisanship. This extremism turns their discourse into mere "propaganda," far from the logic of inviting to the values of the true religion. Instead, it becomes mere partisan, organizational, or sectarian activity with visions, policies, methodologies, agendas, and ideological literature that are divisive and far from the concept of a cohesive nation, sometimes even contradicting it!

Therefore, we find that institutional representation truly reflects the identity and aspirations of the Ummah to revive Islamic civilizational actions anew, only achieved through a religious conscience harmonizing with the diverse worldly realities. Hence, it is acceptable for individuals, currents, and sects to define their identity through Islam, which unites them with the bonds of global Islamic brotherhood, rather than defining themselves solely on the basis that would categorize them as a faction, sect, or group among others.

Indeed, identifying with Islam does not contradict the distinctiveness felt by each group. The comprehensive Islamic identity does not negate the particular differences of each group but relativizes them in comparison to what unites them with other sects through a sound understanding of Islam. These differences cannot be denied but should be placed in their proper perspective” ⁽¹⁾, thus defining the contours of our civilizational identity and renewing its elements in the light of the civilizational experience drawn from the Islamic prophetic tradition.

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(1) Ismail Raji al-Faruqi, "Al-Tawhid: Its Implications for Thought and Life," translated by Sayyid Omar, Madarat for Research and Publishing, 1435 AH / 2014 CE, p. 183, with slight modifications.

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