IQNA – An Egyptian scholar emphasized the necessity of re-examining the civilizational dimensions of the Quran, arguing that the mission of Muslims extends beyond mere worship and individual morality.
Hatem Abdel-Azim, a scholar in Fiqh (Islamic jurisprudence) and Usul (principles of jurisprudence) stated that Quranic teachings—with their focus on social justice, the development of the earth, and opposition to hegemony—can serve as a foundation for resolving contemporary global crises and establishing an order based on justice and the common good.
He made the remarks recently while speaking on the “Silat al-Nawafidh” (Connecting Windows) podcast.
Addressing the wars and crises currently affecting the Islamic world, he noted that by drifting away from the civilizational dimensions of the Quran, Muslims have become unable to effectively utilize their religious teachings to analyze political, social, and international realities.
According to this Egyptian scholar, the Quran calls upon humanity to worship God, develop the earth, and serve all human beings; therefore, the mission of Muslims should not be confined solely to the performance of religious rituals or the refinement of individual character.
Referring to Verses 151 and 152 of Surah Ash-Shu’ara, Abdel-Azim explained that one of the mandates of an Islamic society is to oppose extravagance, the destruction of natural resources, the monopolization of wealth, and any behaviors that endanger the lives of other nations.
To illustrate the West’s double standards, he pointed to the war in Gaza, noting that during the conflict, groups in Europe launched campaigns to rescue animals—in one instance, transporting approximately 700 donkeys to Germany—while Palestinian children, women, the elderly, and other civilians were being killed under bombardment.
While affirming the value of compassion and the protection of animals, the scholar wondered how it is possible for people to mobilize to save animals, yet fail to take commensurate action to save human lives and bring an end to the war. He described this situation as an example of the inversion of moral standards, stating that the Quran was revealed precisely to rectify such deviations and to restore humanity to its rightful, dignified position.
Abdel-Azim traced part of this separation back to the tradition of Orientalism over the past two to three centuries.
According to him, a central focus of Orientalist scholarship has been the redefinition of Islam for Muslims—narrowing it down to a collection of individual beliefs, rituals, and moral values. This approach has gradually permeated academic institutions and universities within Muslim societies, he said.
Citing the views of the English Orientalist David Margoliouth, he noted that a key component of this perspective involves decoupling Islam—as a religion—from the Caliphate—as a political system—while also detaching the concept of the Ummah (the global Muslim community) from the social and ideological bonds that unite Muslims.
Within this framework, he said, Islam is lauded for its spiritual and ethical teachings, yet the historical experience of the Islamic state—specifically its wars and power struggles—is portrayed in a disparaging light.
Abdel-Azim argues that this line of reasoning creates an unfair distinction between religious texts and the historical conduct of those who followed them: the perfection of religious teachings is measured against the Quran, whereas in assessing the political system and civilization of Islam, the shortcomings of human actions become the basis of judgement.
He emphasized that the historical experience of Muslims should be evaluated against religious standards, rather than allowing their errors to be accepted as the definitive representation of Islam.
Abdel-Azim further noted that, following the weakening and eventual collapse of the Ottoman Empire, colonial powers—seeking to replace the concept of the Ummah—promoted ethnic nationalism and the establishment of national borders. Pointing to the historical precedent of Muslim governance, he noted that throughout a significant portion of Islamic history, Arabs, Turks, Kurds, Albanians, Iranians, and various other ethnic groups participated within a shared political and civilizational framework.
This scholar emphasized that Islam does not, in principle, recognize ethnic superiority. He argued that nation-states and ethnic identities—provided they foster solidarity and cooperation—can serve as constituent elements of the broader concept of the Ummah, rather than acting as a replacement for it.
He further identified a fundamental distinction between the Quranic perspective and certain common Western interpretations regarding the nature of natural resources and the purpose of human life.
According to him, the Quranic worldview posits that the Earth was created to sustain the needs of living beings, and its resources are available for utilization to support life. In contrast, the theory of scarcity—in some of its interpretations—transforms the competition to acquire resources into an unavoidable necessity.
He argued that if the human objective is defined as the attainment of unlimited prosperity—while resources are simultaneously assumed to be insufficient—then the seizure of others' wealth, war, arms races, and even the destruction of nations could be justified as means to secure that prosperity.
Referring to the development of weapons of mass destruction and the nuclear arms race, he stated that such instruments are not merely the product of technological advancement; rather, they stem from an intellectual framework that imposes no moral constraints on the pursuit of dominance and unlimited prosperity.
In his view, technical progress, when devoid of ethical and humanistic standards, can evolve into a threat to all of humanity. Referring to the history of the United States' formation and the violence perpetrated against Native Americans, Abdel-Azim observed a profound gap between the values of freedom, equality, and human rights—enshrined in the nation’s founding documents—and its historical conduct. He viewed this discrepancy as a sign of a civilization’s gradual deviation from the values it had initially defined for itself.
In contrast, he emphasized that, from an Islamic perspective, war and military power should not be transformed into instruments for the destruction of nations. Islamic teachings—which prohibit the killing of women, the elderly, monks, and farmers during wartime—serve as an example of the ethical constraints placed upon the exercise of power.
The professor added that the value of a civilization should not be measured solely by its technology, military might, or wealth; rather, the primary criterion is the extent to which it benefits humanity.
Abdel-Azim enumerated three basic axes for understanding the mission of man in the Quran: relationship with God and adherence to religious duties, prosperity of the earth, and the concept of istikhlaf.
He explained that istikhlaf means that man is not the absolute owner of his resources, knowledge, wealth and time, but he is responsible for how they are used.
From this point of view, wealth should not be used only for accumulation or luxury consumption, but should be used to provide legitimate needs, eliminate deprivation and improve the society.
Referring to religious teachings about spending and avoiding hoarding wealth, Abdel-Azim said a person can enjoy the facilities of life, but he should not neglect his social responsibility. According to him, these teachings are not just recommendations for individual piety, but form the foundations for the formation of a just economic and social system.
Explaining the concept of divine Sunnahs (laws), this professor of jurisprudence said historical developments cannot be analyzed only based on population, wealth or military power.
According to him, in order to evaluate the future of civilizations, one should pay attention to the quality of fundamental ideas, the level of society's belief in its values, its ability to cultivate competent leaders, and the existence of constructive competition.
By comparing the formation period of Islam and the power of the Iranian and Roman empires, he said that in the first years, the Muslim community was very small in terms of numbers and military facilities, but in a short time it was able to become an effective power.
Abdel-Azim pointed out the expansion of the Muslim territory in Syria, Iraq and Iran and considered these developments as an example of the importance of factors beyond material superiority, relying on his belief framework and historical analysis.
He also referred to the Iranian Empire and said this government enjoyed a civilizational capacity at the beginning, especially during the period of Cyrus, by correcting some injustices and restoring the rights of the dominated nations.
Abdel-Azim believes that one of the signs of the decline of civilizations is the replacement of competent leaders by weak and power-hungry people.
He also considered the monopoly of global power and the attempt to eliminate competitors to be factors that weaken Western civilization and said competition forces societies to maintain and strengthen their abilities, while the idea of reaching the “end of history” and remaining unrivaled can lead to stagnation and internal erosion.
Referring to Verse 140 of Surah Al Imran, he emphasized that power does not remain constant in history, and nations and civilizations can rise to power from weakness or in the form of erosion of their values and institutions, they will decline.
Referring to the historical experience of Muslims, he emphasized the necessity of rereading the Quran in depth and reviving its civilizational dimensions and said the mission of Muslims should be to provide solutions to the problems of humanity, reduce the areas of war and conflict, and create an order based on justice and public benefit.
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