Islamic Thought

Features of Islamic Thought

Islamic Thought has limited, obvious and specific features that have the ability to differ it from other ideas and theories along with granting it energy and power on contribution, as well as, original development; besides, enabling it to face different problems of life by giving them suitable solutions. We can summarize the most important features as follows:

1. Mental trend:

Muslim Thought and thinking is characterized as an activity which relies on intellectual breaks, because it believes in the mind's role; in the field of human knowledge by depending on two prime principles in this regard:

A. Giving free rein to truth (i.e., the harmonizing of the view of the mind with reality). B. Believing in the mind's power in discovering truth.

Surely, the mind has been given a prominent role and principal duty by Muslim Thought. So, the mind has a right of understanding and deduction, as well as, derives knowledge, science, concepts and theories from the Qur'an and Sunnah to be attributed finally to Allah (be He Exalted).

It is correct to say that it is an Islamic Thought and that, for example, so and so is an economic, philosophical, political, gregarious opinion of Islam. Indeed, it is quite true for us that nothing is referred to Islam (i.e., to be attributed to Allah-be He Exalted), in saying this Islamic matter and that non- Islamic one, unless we are sure that matter has been truly revealed by Allah and delivered by His Holy Prophet.

As long as we are sure that Islam gives us permission to employ the mind in understanding, deducing and discovering; besides, allowing us to allocate the mind's energy in every field of legislation, thought and knowledge; equally the mind helps us to derive political, economical, moral, philosophical, social and other ideas and concepts from their original sources, then, we can say that any thought which gets benefit via the mind under the guidance of legislation is exactly an Islamic Thought.

2. Extension and Inclusiveness:

Islamic Thought is characterized by its wide idea and includes all aspects and fields of life. The main reason behind that extension and inclusiveness is due to the width and generality of its horizons of sources which depend on Islamic Thought whether in its material or structure. The thought, knowledge and Muslim culture, before us, are as a clear evidence and witness to this. So, Muslim scholars, philosphers, thinkers and researchers have discussed all affairs and aspects of life, starting with knowledge theory, method of research, thinking and philosophy of existence, along with the explanation of life and the world, up to lesser matters in the human being's life. They have studied matters of belief, regulation, morals, psychology, behaviour, legislation, philosophy and history; besides, other ever so little or great knowledge sciences and arts to a degree that they include all fields and horizons.

In addition, they have laid down the basis, rules and totals which can involve every new thing in life and give it a solution. But, surely, Muslim Thought has the priority with regard to all its basis and totals. Truly, thought always guides life as a pioneer and never goes behind it. And if we saw some vaccant areas in thought and knowledge, the cause would be the retardation of Muslim researchers and thinkers; as a result of the intellectual and civilizational relapse that has been inflicted on Muslims over the last periods, and not because of the self-incapacity of Islamic Thought and knowledge. Therefore, if a researcher deals with any chapter or idea, art, literature, knowledge and human sciences, he will find intellectual material and a huge wealth of information can supply him with what he needs to cover the research and theory in this regard or on that subject.

3. Activity and Dynamism:

The Muslim Thought is characterized by its activity and influence on the person and society's lives by giving it a dynamic power that boasts energy of the person along with material, as well as, psychological powers directed towards highness and integration for creating a reality of motion.

So, it is a thought that aims at building and moving life; besides, igniting the human being's powers to transfer it to behaviour, work, positions and contributions. Surely, the value of thought in a human being's life lies behind its ability to provoke the human being to act upon himself together with igniting his powers of positive motion for making lofty human civilization and life. And, also, Muslim Thought, due to its witnessed history and practical truth, is a thought that has full ability to put the human being in a particular circle of movement and contribution.

Because, in theory, it thoroughly refuses concrete motionlessness and inactivity or to be as an academic thought and on the far practical side of the human being; besides, creating a dynamic power in the human being, as well as, a self-movement, and, also, to affect his surroundings and interact with the world round him (i.e., world of nature, life and the human being).

Nowadays, the problem of Muslims is not an intellectual and theoretical one to the extent that it is a problem of motivation, revival and dynamism, as well as, how to convert intellectual, material and psychological power into life, charity, product and work style. And the Muslim who attempts this uphill road, will be a dynamic power and creative, as well as, a constructive man who can affect his surroundings which is full of stagnancy, retardation and immobilization. So, Muslim Thought, with its whole, available strength and moveable, practical trend, as well as, its ascent power, besides its integral trend, can create, from pre-Islamic society, which was immersed, totally, in stagnancy, retardation and automatism, a dynamic, strong nation along with a boasting power for an historial movement.

Nowadays, this Thought has the ability to be dynamic, and organized and direct the human being's power by enriching it with charity, activity and creativity.

4. The Existence of Limited Standards and Precepts (Commitments):

Allah (be He Exalted) says:

"And (know) that this is My path, the right one, therefore, follow it, and pursue not (other) ways, for they will lead you away from His way;... ". Holy Qur'an (6:153)

"(Receive) the baptism of Allah, and who is better than Allah in baptizing? and Him do we serve." Holy Qur'an (2:138)

One of the features of the Muslim Thought is that which is characterized by its principles, criteria and precepts; that which has the ability to keep it in good condition with connected, logical originality and structure. If a Muslim researcher wants to think or probe into current issues, such as, sociology, psychology, aesthetics, education, history, expression, ethics, finance, economics, international relations and subjects of civilization, for example, liberty and the like, he will find himself face to face with Muslim ideological material and criteria, as well as, precepts that have the ability to restrict his direction of thinking and research methods, and all the results that will be reached by him when he wants to prove a scientific definition or pose any intellectual matter and when he discovers interpretation for any certain matter or plans any organization for it.

In that situation, he will find himself committed to principles and criteria that can organize his thinking, research, definitions, and expressions. These criteria and precepts can be summed up as follows:

Tenets and concepts.
Values and morals.
Verdicts.

The Muslim thinker, when he wants to prove a theory on expressing behaviour and history, he should inhibit his analysis, expression, organization and history from going against the divine rule. One of its evidence is that: Surely, the human is free and does things by choice, i.e., he has the ability to pick out any certain kind of conduct, because, freedom objects to the concept of justice. So, the recompense of both retribution and reward will never be justifiable unless done within the ability of choice.

Also, when a Muslim thinker wants to research into a case of liberty, he will make a link between it and the commitment with Islamic values and verdicts and does not leave them to disorder and dissolution. So, we find the thinker who deals with meaning in his explanation of the cause of an economic problem, cannot attribute it, for example, to the lack of the power of nature on providing man's needs; because, he previously knows that it is against Allah's wisdom, as well as, His knowledge and justice.

Whereas, on the contrary, the thinker will refer it to the problem of distribution which is hidden in man's essence. The same human being who is overcome with the inclination to greed, gluttony and injustice, is lead to give unjust orders and rules of economic distribution.

The Muslim researcher who deals with these ethics finds a link between morals and absolute divine integration. (i.e., Thou adopt Allah's manners); such as, justice, mercy, wisdom, forgiveness, truth, etc., and makes a connection between them and the present-day reality; as we have made it clear before in the economic example, therefore, the consideration of morals with regard to him and due to this meaning are divine and practical.

In this way, the thinker proves his ideas and theories, and can move through his research, deduction and development and within the limited criteria and precepts of tenet principles. As Islamic rules of belief act as a group of precepts and criteria for maintaining Islamic research, thought, theory, literary and artistic product it, also, protects research from deviation, disorder, contradiction and from the infiltration of strange ideas and concepts; besides, the odd and non-Muslim tendencies. And the same basis of belief can form an orbit for ideas and theories that move round; and a spirit that flows in over research, a degree that the intellectual construction becomes a united, coordinated, integral structure.

The ideas in belief (i.e., a group of thoughts and concepts about the world, life, the human being and existence) behave as a prime base to be built up on all foundations of civilizational and moral construction, as well as, man's cultural activities, such as, knowledge, the arts and literature.

Verdicts (i.e., compulsory, lawful and unlawful) behave as measures and criteria for thought. So, every intellectual, cultural, artistic and literary product will submit to commitment with lawful, unlawful and compulsory measures. As belief and ideas behave as measures and concepts of intellectual commitment, in the same way, morals behave as measures and precepts of intellectual commitment. Surely, morals are as a spirit that flows in all dimensions of human production and affects them, as well. By this, the commitment is accomplished and construction is being built up solidly, and the progress of thought is corrected according to the obvious Islamic basis.

5. Originality:

Linguists have defined `originality', thus: Original man means he has a root. Original man means the one who has an affirmed view and is reasonable, and is in a deep-rooted originality, much the same as, `to magnify' bears the meaning of magnification.

When we say a person is of `original view' it means that he has a firm groundwork in originality and it is also to say that he is a person of original view and mind. And as `original glory' means it has originality,(32) thus, the meaning of originality becomes more limited to us in language. Nevertheless, due to convention, the same meaning is used in respective fields. So, it is said, `An original Islamic Thought and an original Muslim culture - i.e., they have Muslim principles, that which is based on and obtain their existence from.' Therefore, no hybrid will be included or mixed with any other odd thoughts which are unfamiliar to the `roots' and `fountainheads'.

The secret behind the `Originality of Muslim Thought' is hidden in the following elements:

The originality of the source and its enrichment in doing without fabrication, borrowing and demanding integration from the others.
The existence of precepts and frameworks that have the ability to reserve the identity of Muslim Thought and reinforce it, too.
The existence of method and style for Islamic research and thinking, which takes into consideration the observed original product when dealing with principal sources of thought and knowledge along with an attempt at discovery, foundation and creation, criticism, testing and getting benefit from the product and other intellectual experiences.

Allah (be He Exalted) says:

"(Receive the baptism of Allah, and who is better than Allah in baptizing? and Him do we serve." Holy Qur'an (2:138)

"And (know) that this is My path, the right one, therefore, follow it, and pursue not (other) ways, for they will lead you away from His way;..." Holy Qur'an (6:153)

It was related that Allah's Apostle (a.s.) said:

"This religion is borne by just persons at the turn of every century who refute liars' sequel, extremists' distortion or ignorant people's literary theft; exactly as an iron slag is driven away by a bellows."(33)

Whereas, on the basis of originality, we can isolate and distinguish between philosophical, economic, political, social, moral and lawful thought and the like. Therefore, we can describe Islam-abiding thought as an Islamic original one and, at the same time, we take away this trait from that thought which does not abide by Islam. So, we cannot term it as an Islamic one; although it has been produced by an Islam-embraced writer or thinker, because the self-identity of thought and its personality can only grant it the trait but not the identity of the belief of the writer which still never embodies any intellectual, literary or artistic product. By this, the intellectual commitment and the preserving of originality, as well as, abided thought will be a responsibility of the Muslim writers, thinkers, men of letters, artists and scholars.

And as a result of this, Muslim jurists have given a decision about the taboo that books on error should not be read by any person who is unable to react strongly against them; inhibiting or stopping their publication. From here, the responsiblity of protecting our nation from intellectual deviation and from losing the ideological originality or purity, as well as, the loss of the identity of belief which results from the use of non-Muslim concepts, ideas, theories, letters and the arts which are in circulation through intellectual markets, schools, universities and institutes of thought, art, literature and knowledge, news propaganda media, etc.; which are not abiding by the line of original Islam. So, due to this, we have to take preventive measures and fortified means to keep on the Islamic, cultural and intellectual track.

Surely, the ideological originality that must be available on request is restricted by the following three stages:

A stage that distinguishes between what is a Muslim item and a non-Muslim one, as well as, between what is correct and what is incorrect. And, this is, of course, the only lesser stage of intellectual originality that can keep the ideological personality and Islamic knowledge safe. So, when a Muslim is faced with any thought presented before him that touches on economics, sociology, politics and psychology or a theory of art, literature, philosophy or law and, so on, he will differ and distinguish-because he has obtained intellectual principles, articles of belief and primary criteria between Islamic-based thought and the non-Muslim one which is (the latter) against all Islamic values, criteria and rules.
A stage of criticism and judgement: The second stage of intellectual purity and originality is a stage of the criticising and judging of thoughts, concepts, and theories which are alien to the spirit of Islam and its ideological rules.

This is one of the intellectual originality stages and has a serious, key role in keeping safe the Islamic thought, Muslim intellectual personality, missionary originality and social, as well as, civilizational life of the Muslim nation. The ideological, civilizational and foreign infiltration that began in the middle of the first of the Hegira century, included the beginning of fatalism and delegation of authority, as well as, Murajji'a Thought (i.e., a Muslim sect which believes in postponement).

A close association started, later on, with translated Greek philosophy, logic, ethics, etc.; besides, the Persian and Indian ones, as well as, the attempt by people who embraced Islam; like, the Jews, Christians and other various religions' followers, to apply their intellectual doctrines and legendary beliefs, as well as, their concepts about life and the world.

A fierce intellectual struggle has started with that strange newcomer, and against the destructive and devastative attempts which coincide with the beginning of criticism and purification along with the decisive reaction of the nation, Muslim thinkers, and, scholars. So, critical work and the task of purging has its role in keeping on the originality track and protecting Islamic thinking and thought from confusion, disorder and deviation.

Through the long extension of the Islamic thought process, criticism is considered as a basic scientific method in reserving legislation, sciences and its principles, as well as, to protect Muslim civilization, culture and life. So, that critical and defensive method being practiced by the infallible Imams (upon whom be peace), scholars, philosophers and thinkers with regard to two circles, are shown like this:

A non-Muslim circle which deals with responding to ideas, theories and infiltrated suspicions into the Islamic, intellectual entity, such as the incoming philosophies, theories, concepts, beliefs which are unfamiliar with Muslim thought and originality.
The Islamic circle. Shi'ite Imams (upon whom be peace) and Muslim thinkers, such as religious jurists, tradition scholars, interpreters, philosophers, theologians, men of fundamentals; and the like, have depended on this critical method to keep with Islamic legislation and originality and protect it from all interpretations, inclinations and strays whether done on purpose or not. Also, they have created the sciences of tradition and biography and criticism traditions, as well as, the science of juristic dispute.

Besides, they have held comparison studies which deal with the philosophy and theology field and fundamentals science of religious jurisprudence. Similarly, they have taken criticism as a method to research and verify the views.

Therefore, method becomes a base for researching and thinking. It, then, becomes obvious who it is that does the research into jurisprudence, fundamentals, theology, philosophy, tradition and philosophy of ethics, history and interpretation. Even language still has an unstable personal opinion except when the researcher reviews and discusses the views strictly and carefully to reach a chosen, deduced independent conclusion, in order to make a pursuer of this strict scientific method understand that the scientific personal opinion of the Muslim researcher and thinker in every art and science, as well as, field of knowledge is an essence of close examination, criticism, and purification.

So, due to that scientific method, Muslim scholars and thinkers have fortified the originality and purity of Muslim Thought against any foreign subjects being imported or interpolated into it and, also, to protect the Thought from the mind's deviations of a person who researches within the Islamic frame, but, who is still unable to discover the fact and abide by the originality and purity criteria. As a result of this, an active, energetic, defensive, critical and intellectual movement has come into existence and is able to achieve its missionary targets strictly and actively.

It is clear to every researcher and study-pursuing person, that the ideological, civilizational and struggle of belief between Islam and its enemies has intensified, since its origination, until today. Therefore, we can see that the European civilizational and intellectual conquest has had its planned, destructive act, against Islam and its mission, as well as, its culture.

Of course, that conquest is more dangerous than all other attempts of the civilized and intellectual kind over the first Islamic period, because Muslim society, at that time, had possessed ideological strength and immunity to a degree that was stronger than what Muslims were over the European intellectual conquest. So, during the first period, Muslims were considered an excelling, victorious, international, political power.

Similarly, Muslims were carrying the flaming torches of culture and calling for Islam to be the pioneer in leadership of human beings. Hence, the feeling of excellence and psychological strength and immunity were one of the original pillars, of achievement besides, power of thought and challenge of the Islam- abiding Imams, scholars and thinkers. Therefore, the strange incoming current has been defeated and Islamic Thought became free from its effect and negative role after being excluded, diagnosed and refused by it.

Moreover, due to that strict adherence and interaction, Islamic Thought has taken much benefit from power, activity and contributions. So, its circle becomes wider by including many subjects and processes. Also, its methods, as well as, powers become strong enough to defend, react and fix the Islamic personality landmarks of thought, culture and civilization.

Muslim Thought can dissolve, digest, absorb and assimilate the most suitable Islamic-incoming thought to apply it to its Islamic structure after being reversed, sieved and its formula, as well as, engineering reviewed on grounds which are Islam-abiding.

Concerning the studied and planned Western intellectual conquest period which aims at eradicating the Islamic mental personality and effacing its identity, all the European ideological establishments, universities, research, misleading and propagating foundations; such as, journalism, theatre, publishing houses, movies, parties and political movements, that European thought and theories include like democracy, communism, socialism, nationalism, racism and regionalism, have done their best to spread the European thought, theories and concepts. So, they have set forth the Marxism and Capitalism theories; equally, the regional and racial thought in the field of policy, economy, philosophy and history.

Also, other philosophical theories which try to set forth explanations for existence, knowledge, manners, morals, nature and various human knowledge; for instance, psychology, sociolgy and theories of literature, art, culture and, so on, as a substitute for Islamic Thought, knowledge, culture, and civilization. Besides, there are their attempts at eradicating the Muslim person, society and thought of their missionary contents and replacing them with other European incoming thoughts.

Surely, Islam-abiding thinkers, scholars, writers, scientific theology schools, Islamic political movements and Islamic scientific foundations have firmly stood against this current. So, they could find an Islamic intellectual rebirth and fulfill, once again, the civilizational and cultural originality along with reserving the Islamic identity of thought, knowledge and life's philosophy. Allah (be He Exalted) says:

"No! We cast the truth against the falsehood, so that it breaks its head, and lo! it vanishes;..." Holy Qur'an (21:18)

"They desire to put out the light of Allah with their mouths, and Allah will not consent save to perfect His light, though the unbelivers are averse." Holy Qur'an (9:32)

Thus, we see the strength and activity of Islamic Thought, as well as, its power on creation, contribution, reserving the originality and making an independent identity in spite of destructive storms and other attempts of distortion and substitution.

A stage of deduction and establishing theory. Concerning the upper most, mature, completed originality stages is a stage of deduction, groundwork and invention, (i.e., foundation of thought and theory to be deduced with regard to its Islamic fundamentals).

Indeed, the Islamic Thought has great theoretical and civilizational tasks today and must be suitable for the size of intellectual and civilizational product which depends on non-Muslim rules that go together with living, civilizational and intellectual needs which are met by a person, nowadays, in the fields of philosophy, ethics, economics, politics, psychology, information, public opinion, sociology, philosophy of history, art, and literature together with all social matters and subjects.

Surely, to deduce and form an Islamic theory that abides by purity and originality and is established according to such aspects is not available except for the Muslim thinker who has many prime requirements and those are as follows:

To have broad knowledge of sources of Islamic legislation and thought and with that which results from Islamic Thought in the field of research and theorization which deals with a subject and its related theory which is set up and deduced by the thinker. And, his knowledge must be at such a level that it enables him to deduce the needed theory.
To have the necessary knowledge required for research, studies and theories that are set forth by non-Muslim researchers and specialists in that field.
He should have a scientific method and Islamic way of thinking that enables him to deduce and set up both the research and theory.
To have a deducing talent and scientific power on understanding and education.