Ibn Khaldun is considered the philosopher of civilization and the theorist of Islamic sociology. Among the delicate matters he deeply addressed in his book "Al-Muqaddimah" is the dominant political bedouinism in Arab behaviour regarding governance, the Arab traditions that resist systematic order, and the culture that rebels against state-building and the centralization of power. He asserted that this rebellious nature cannot be tamed by customs, traditions, or law, as no authority can govern the proud Arab spirit except the balance of values and religious conscience. This is a self-regulating conscience that history has proven to possess a magical ability that surpasses any other force.
This notion was also affirmed by the modern philosopher of civilization, Malik Bennabi (1905-1973), in his book "The Conditions of Renaissance," particularly in the chapter "The Impact of Religious Ideas on the Formation of Civilization and Their Effective Role in Human Development."
The identity of any individual, society, state, or civilization is formed by a set of values they believe in and embody. One of the elements of strength for any civilization is the robustness of these values and the adherence to them, even exporting them. The collapse of values and morals is a sign of the civilization collapse, no matter how much material and technological production accumulates. As Allah says, pointing to the material production and the spiritual and moral dimension of civilization: "Have they not traveled through the earth and observed how was the end of those before them? They were greater than them in power and they plowed the earth and built upon it more than they have built it up, and their messengers came to them with clear evidences. And Allah would not ever have wronged them, but they were wronging themselves." (Ar-Rum: 9).
The source of values in Islam is the absolute divine revelation, while in the West, it is the limited human intellect
The essence of religion lies not in its ritualistic and ceremonial aspects, but in its values and ethical principles. This is the imprint of God manifest in humans, which is brought about by true worship and sincere faith. As Allah says: “[And say, “Ours is] the religion of Allah. And who is better than Allah in [ordaining] religion? And we are worshippers of Him.” (Al-Baqarah: 138).
The Moral Fruit
The moral fruit of religion is the true message of Islam, which is values and ethics. The Prophet Muhammad (peace be upon him) said, "I was only sent to perfect noble character." He was praised above all for his moral character, which he earned because it represented his true battle in true religion. Allah said of this behavioural accomplishment: "And indeed, you are of a great moral character" (Al-Qalam: 4). Religious rituals alone are of no avail before Allah if a person loses the religiosity of values and dealings. Imam Ahmad narrated in his Musnad that a woman was mentioned for her frequent prayers, fasting, and charity (rituals), yet she harmed her neighbours with her tongue (dealings). The Prophet said, "She is in the Fire." Rituals were prescribed to achieve this moral fruit, as Allah said about prayer: "Indeed, prayer prohibits immorality and wrongdoing" (Al-Ankabut: 45), which implies the rectification of behaviour.
All this points us to a truth: the centrality of values and ethics in change and reform, and the guarantees of their application, lie between the religious conscience in the Islamic framework and legal coercion in the positive system.
The Absolute Nature of Islamic Values: Unwavering Beliefs and Practices Across Time and Space
The system of values is central in Islamic legislation. Islamic scholars have emphasized it within the scope of psychological purification, spiritual elevation, and behavioural refinement through the doctrinal conscience. If the doctrinal perception is within the scope of the six pillars of faith and the practical ritual perception within the five pillars of Islam, then the system of values is governed by the sphere of Ihsan through divine oversight; "to worship Allah as if you see Him, for if you do not see Him, He sees you." This means that the system of Islamic values ascends in the ladder of values to the sublimity of its divine source, as Allah says: "Indeed, this Qur'an guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward." (Al-Isra: 9).
These are the highest values and noble human ideals characterized by divinity, comprehensiveness, stability, balance, and universality. This means they are correct, everlasting, comprehensive, and in a systematic, integrated, and harmonious order to achieve human interests in both this life and the hereafter.
Sheikh Muhammad Metwali Al-Shaarawi confirms this in his interpretation of Allah's saying: "Say, 'Indeed, my Lord has guided me to a straight path—a correct religion—the way of Abraham, inclining toward truth. And he was not among those who associated others with Allah.'" (Al-An'am: 161), he emphasizes: “the centrality of values between the Islamic religious conscience and the positive legal compulsion”.
This fundamentally differs from the system of values in global systems, which rely on excluding the role of religion in regulating human behaviour with positive values.
...whereas it is easy to bypass positivist values as they hold no authority over a person without religious conscience or authoritative oversight
Materialistic Standards Replacing Religious Ones
When the Western system separated religion and state after the revolution against the church, materialistic standards replaced religious values. The materialistic perspective became the defining criterion for social relationships and prevailing values. This created a kind of conflict between the material and spiritual dimensions of humanity. Thus, in the West, individuals are torn between two separate authorities: a Christian religious authority and a temporal, materialistic, rational authority.
In Islam, the source of values is the absolute divine revelation, while in the West, the source of positivist values is the limited human intellect, which is relative, circumstantial, and constrained. The Western perspective on values is based solely on pleasure and material benefit. As Allah says: "They know what is apparent of the worldly life, but they, of the Hereafter, are unaware." (Ar-Rum: 7).
Islamic values are absolute and accepted by Muslims in belief and behaviour, and they do not change with time and place. The authority of these values derives from the strength of their source, which is revelation, making them sacred and compelling individuals to adhere to them voluntarily and willingly. In contrast, positivist values are easily bypassed and avoided, as they hold no authority without religious conscience or authoritative oversight.
Moreover, divine Islamic values influence a person in all their transactions and relationships, while the influence of positivist values is partial, selective, and circumstantial. Dr. Yusuf Al-Qaradawi states that Islam never permits prioritizing economic purposes over the ideals and virtues advocated by religion. In contrast, other systems favour economic gain even at the expense of morals and the requirements of faith.
Between the Values We Believe in and Our Commitment to Them as Individuals and Society Lies the Effort to Reinvigorate Them with a Renewed Vision
Islamic values stand out from positivist values by being deeply rooted in creed and faith. They are inherently human and aligned with human nature, and they are connected to the concepts of reward and punishment in this life and the hereafter.
Despite this profound depth of Islamic values, there is a practical issue: the lack of effectiveness of these values and their reflection in actual behaviour concerning a Muslim's relationship with God, oneself, and other people.
Between the values we believe in and the strength of our commitment to them at the levels of the individual, society, and state lies the effort to reclaim these values for the world of humanity with a contemporary and renewing vision. This effort aims to ensure the hope of a civilizational revival of the Islamic project once again.
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