Fall Of Capitalism and Rise of Islam by Mohammad Malkawi

The theoretical foundation of Islam is summarized in one statement reported by Prophet Mohammad (PBUH). He said, “Islam is constructed upon five tenants”:

Æ Believe that Allah is the only God and that Mohammad is his Messenger.

Æ Establish prayer.

Æ Pay the Zakah dues.

Æ Fast the month of Ramadan.

Æ Perform pilgrimage to the Sacred House in Mecca.

The first of these tenants provides the intellectual foundation of the ideology of Islam. It is the base upon which everything else in Islam is constructed. Furthermore, it provides what is called an intellectual leadership, because once this foundation is established, the human behavior is naturally molded by whatever laws that emanates from this foundation.

Islam requires the belief in the existence of god to be based upon a mental reasoning process. In this regard, Islam devalues any type of belief if it is a mere imitation and continuation of the beliefs of older generation. In numerous occasions, the Quran belittles the beliefs of people which simply rely on the beliefs of fathers and previous generations. In Surah Al-Maidah (chapter 5, verse 104), it says, “And when it is said to them: Come to what Allah has revealed and unto the Messenger. They say: Enough for us is that which we found our fathers following, even though their fathers had no knowledge whatsoever and no guidance.” This notion is repeated in other places in the Quran; see for example the verses in references.161, 162, and 163

Instead of following a belief that has been simply inherited from older generation without careful scrutiny, the Quran invites the people to ponder and use their minds to establish a firm belief in the existence of one Almighty Creator. In Surah Al-Ghashiah (chapter 88, verse 17-20), the Quran says, “Do they not look at the camels, how they are created? And at the heaven, how it is raised? And at the mountains, how they are rooted (and fixed firm)? And at the earth, how it is outspread?” Along these lines, the Quran makes numerous references to universal phenomena and physical realities to instigate the human thought and draw the attention to the essence of creation. See for example the direct invitation to mental reasoning in Surah Al-Baqara (chapter 2, verse 164): “Verily! In the creation of the heavens and the earth, and in the alternation of night and day, and the ships which sail through the sea with that which is of use to mankind, and the water (rain) which Allah sends down from the sky and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that He has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed proofs, evidences and signs for people who reason.” Another reference to the products of land draws the attention of the mind to ponder on the reason behind the variation in kind and quality of fruits and vegetables which grow in the same garden.164 There are more than three hundred references in the Quran to various signs, physical phenomena, and natural events which compel the mind to think and ponder about the creation, in order to establish a firm belief in the existence of the one Creator for man, life, and the universe.165

The numerous references in the Quran always draw the attention of the mind to the fact that all existing materials share the qualities of being limited in time and space, and in being self-insufficient. None of the existing bodies, whether in the outer universe or in the realms of life, can sustain its own existence. All existing material beings depend on external factors to exist and to be sustained. The idea is that Islam wants the people to appreciate the concept of creation and to have a deep and thorough conviction in the core idea of belief.

Because the belief in the foundation of Islam is based on reason, Islam does not force people into belief. It leaves the matter of belief for the human mental discretion.166 The conviction in the foundation of belief is required because upon this foundation, Islam builds an entire system for life. Building and sustaining such system requires a tremendous amount of energy, which can only be drawn if both the mind and the heart of the people are totally engaged in this system.

An important aspect of the belief in god is the belief in the attributes of god. The main attribute, which qualifies Islam as an ideology, is the notion of sovereignty of god. In essence, this attribute places god as the only source of laws and rules, which shape the behavior of individuals and societies. This notion is clearly stated in the Quran. In one verse, it says, “It is He (Allah) Who is the only God to be worshiped in the heaven and the only God to be worshiped on the earth. And He is the All-Wise, the All-Knower.”167 In another verse, it says, “The command (or the governance) is for none but Allah. He has commanded that you worship none but Him; that is the (true) straight religion, but most men know not.”168

The delivery of the systems of Islam from the Creator to the people comes in the form of revelation to the messenger Mohammad (PBUH). Repeatedly, the Quran emphasizes that the revealed message is the only code which should be followed by all, including the Prophet himself. See for example Surah Al-Araf (chapter 7, verse 203), where the Quran says, “I (Mohammad) but follow what is revealed to me from my Lord. This (the Quran) is nothing but evidences from your Lord, and a guidance and a mercy for a people who believe.” The Quran, in turn, received special attention such that it had a unique lexical, syntactic, and semantic structure. This uniqueness enabled the preservation of the Quran over time albeit unaltered and unchanged. Besides, the uniqueness of the Quran is perceived as an evidence and proof that the Quran is indeed revealed by god. It is stated in the Quran that no one will ever be able to replicate the Quran or any part of it; this challenge is valid until today. In Surah Al-Isra’a (chapter 17, verse 88), the Quran says, “If the mankind and the jinn were together to produce the like of this Quran, they could not produce the like thereof, even if they helped one another.” Since the revelation of the Quran in the seventh century, no replica of the Quran had ever been made, and the original text of the Quran had been preserved. Until today, there is only one copy of the Quran in the Arabic language. The translations of the Quran into other languages are numerous, but there is only one version in Arabic.

Besides the Quran, the revelation includes the Sunnah of Prophet Mohammad which consists of his biography and narrated texts. The Sunnah was compiled by a group of scholars who devised new methods for authentication and validation of the Sunnah of Prophet Mohammad.169

Since the early days of revelation, it was recognized that the revealed text (in the form of Quran or Sunnah) provides a base for deriving rules and laws. The text of the Quran was analyzed and interpreted in a manner to allow more accurate derivation of rules and laws. Several books of the interpretation of the Quran, known as the Tafseer, were authored since the early days of Islam.170 Based on the original texts of the Quran and the Sunnah as well as the books of interpretation, Muslim scholars developed the knowledge base of jurisprudence, known in Islam as the science of Fiqh. Essentially, this base includes the set of rules, regulations, laws, ethics, daily practices, and general ideas derived from the Quran and the Sunnah. Over an extended period of time, several methods of derivation were developed. Based on these methods of derivation, several schools of Fiqh emerged.171 Since the seventh century and throughout the rise of Islam and until the end of the nineteenth century, thousands of books in the areas of Tafseer, Sunnah interpretation, jurisprudence (Fiqh), and creed were authored. Many of these books survived despite the great loss incurred during the Mogul and crusade wars.172, 173

The theoretical foundation of the Islamic ideology is intelligibly and without any ambiguity detailed in the vast collection of literature produced over thirteen centuries. The soundness of the theory is vigorously established through a well-defined reasoning process which applies to the foundation of faith: God, Messenger, and the Quran. The correctness of the systems of laws and regulations is established on the basis of a correct derivation methodology. The power of this idea lies in the notion that only the base upon which the derivation is processed needs to have an original proof. The system of laws is deemed correct if the base from which it emanates is correct, and the method of deriving the system is correct. In other words, it is not required to prove that praying five times a day is a correct practice. Rather, it is required to prove that praying five times a day was revealed in a valid Quran or Sunnah text, and the method of interpreting that text follows a sound and correct method. By the same token, it is not required to prove the correctness of the law banning usury in financial transactions. Rather, it is required to prove that the antiusury law is found in the texts of Quran and Sunnah, and the method of generating the law from these texts is a valid and correct method.

The fact that Islam demanded a mental reasoning for the belief in its core ideas and principles demonstrates the confidence of Islam in the soundness of the intellectual base of its ideology. The rationalistic nature of the Islamic foundation was recognized and acknowledged by French historian and scholar Edward Montet.174 Montet makes the following conclusion: “Islam is a religion that is essentially rationalistic in the widest sense of this term considered etymologically and historically.” He further explains, “The Qur’an has invariably kept its place as the fundamental starting point, and the dogma of unity of God has always been proclaimed therein with a grandeur a majesty, an invariable purity and with a note of sure conviction, which it is hard to find surpassed outside the pale of Islam.” Montet describes the rationality of the creed as “a creed so precise, so stripped of all theological complexities and consequently so accessible to the ordinary understanding might be expected to possess and does indeed possess a marvelous power of winning its way into the consciences of men.” The extended proofs of the core ideas of Islam are beyond the scope of this book. This will be dealt with in another publication by the author. In the meantime, the reader can refer to numerous publications which address this issue in greater details.