The Fundamental Clash between the Western Culture and Islamic Culture
In comparing the Western culture with the Islamic culture, the first issue is humanism whose opposite is the supremacy of God. Those who believe in this view, just as the Muslims believe in God, do not consider the legislation. They are only thinking of their economic interests, welfare, comfort, and pleasures.
Of course, among the Western schools there are also more or less disputes such as, for example, whether pleasures and interests are individualist or collective. However, all these schools have one thing in common and that is, as much as possible conditions and limitations must be reduced. In opposition to this atheistic thinking is the mindset of the divine school and Islamic culture, which state: Nobility does not lie on man; rather, God is the supreme.
It is He Who is the genesis of all values, beauties, felicities, and perfections. He is the Absolute Truth. He has the highest right on human beings, and we have to behave in such a way that we establish link with Him.
God cannot be overlooked in life, or else man will forfeit his humanness. The essence of humanness lies on worship of God. Man is innately inclined toward Allah. Once we overlooked this inclination, we have remove man from his humanness. In any case, the main axis in the ideas, thoughts and values is only God, whose opposite is anthropomorphism.
The second issue is secularism whose opposite is the supremacy of religion. The most expedient and important affair for a faithful person is the choice of religion. Prior to thinking about his daily bread, he has to investigate first whether the religion he is professing is the truth or not, whether his religion is authentic or not. Is belief in One God correct or not? Is it better to remember God or to deny Him? Which is correct, to believe in One God, or in Trinitarian God and many deities?
Thus, on the very day that man reaches the age of responsibility, he has to determine whether or not he believes in God, the revelation and the Day of Resurrection. Is the Qur’an the true word of God or not? Prior to choosing occupation, spouse and field of study, he has to choose his religion first because religion is related to all aspects of life. Thus, the second pillar of the divine culture is religion-centeredness, which is the opposite of secularism that regards religion as a marginal affair in life, stating that religion is not supposed to interfere in the main issues and not to be propounded as the most essential issue encompassing all facets of life.
Islam states that no subject is outside the ambit of religious values, and the lawful and unlawful of religion. Religion determines the lawfulness or unlawfulness of every thing. This trend is the opposite of secularism.
The third issue is liberalism; that is, the supremacy of freedom, lack of restrictions, and capriciousness. Liberalism means the preeminence of desire; since for the aforementioned meanings of freedom they have commonality on some levels, if we want translate them into Persian we have to say, isalat-e delkhah [the primacy of desire].
On the opposite side of liberalism is the supremacy of rightfulness and justice. Liberalism states that you have to act as you like, while the divine trend and divine culture states that you have to act within the periphery of rightfulness and justice. One must not make a step beyond the sphere of right and act against justice; of course, the two (rightfulness and justice) are interrelated, for if we take right in its general sense, justice will also be included: حَقَّهُ حَقٍّ ذى كُلِّ اِعْطاءُ اَلْعَدَالَةُ
“Justice is to give all rights to their rightful owner (claimant).”
Hence, the concept of right is blended in the concept of justice, yet in a bid to avoid misunderstanding, we mention the two concepts together.
So, liberalism upholds the primacy of desire and its opposite is religion that advocates the supremacy of truth and justice. In other words, religion says that there are really truth and falsehood and it is not that we have to look for anything that we like. Instead, we have to identify which is truth and which is falsehood; which is justice and which is injustice. Even though I wanted to commit injustice against others, I am not supposed to do so to anyone.
The expediency of liberalism is that we respect truth and justice so long as going against them would lead to crisis; otherwise, everyone can think about his own interest.
They say that compassion and fairness are concepts humanity has brought out while in a state of weakness. If you have the ability, you can do whatever you want to do unless you feel that this freedom (of action) will cause social crisis and since its dire consequences will also affect you, it (freedom) must be restrained.
Thus, the third principle in the Islamic culture is the supremacy of truth and justice whose opposite is the primacy of desire. These three pillars, i.e. humanism, secularism and liberalism are the three fundamental pillars in the Western cultures, which exert influence on the lawmaking process.
The Difference between the Islamic and Western Perspectives on the Scope of Freedom
We have stated that all rational people of the world reject absolute freedom. We do not know of anyone who says that anyone can do whatever he wants at any time. So, on negating the absoluteness and limitlessness of freedom, the question is: What is the extent of freedom? To what extent can the law promote or restrain freedom? Basing on the divine and Western cultures, there are two distinct answers to these questions. Based on the Western culture, freedom will be limited whenever it threatens the material interests of human beings.
If freedom threatens the life, health and properties of human beings, the law will put a restraint on it. Therefore, if the law would say that maintaining health is necessary and that potable water must not be poisoned as it would endanger the lives of people, this imposition of limits on freedom is acceptable because these freedoms are ought to be retrained in order to maintain the safety of individuals.
Undoubtedly, this law is acceptable for all. Nevertheless, in case an act threatens the chastity, eternal bliss and spiritual values of people, and pollutes the human soul, should the law hinder it or not? It is here that the dispute between the divine and Western cultures arises.
From the divine perspective, man is moving toward divine and eternal perfection and the law is supposed to pave the way for this wayfaring, removing all the obstacles along the way. (At this juncture, the law we are referring to is the legal and administrative law whose guarantor for its execution is the government, as well as the one related to the individual. That is to say that the ethical issues are not what we mean.)
In answer to the question as to whether or not the law should prevent anything that jeopardizes the eternal life of human beings, the divine culture states that it should prevent, but the answer of the Western atheistic culture is negative. If we were truly Muslims, and do acknowledge God, the Qur’an, Islam, Hadrat[2][16] Muhammad (S), Hadrat ‘Ali (‘a), and the Imam of the Time (may Allah, the Exalted, expedite his glorious advent), we should hold in high esteem the spiritual, eternal and otherworldly values.
The lawmakers have to observe the spiritual and divine interests while the Islamic government has to prevent that which is harmful to the spiritualities of human beings, otherwise we will follow the Western culture. The law should not only facilitate the bodily health, subsistence and other material welfare of human beings, prevent anything that creates disorder and crisis in the society, and put on check any action that threatens the economic interests and security of the people. Instead, the law should take into account the spiritualities as well.
We have two options before us: We have to accept either the Islamic law or the Western law. Of course, in these two options there are intermixtures and intersections. They are the manifestations of the statement of the Commander of the Faithful (‘a) who says: فَيَمْزِجَانِ ضِغْثُ هذا مِنْ وَ ضِغْثُ هذا مِنْ يُؤْخَذُ
“Something is taken from here and
something from there and the two are mixed!”[3][17]
They take something from the Islamic culture and yet another from the Western culture and this constitutes the asymmetrical combination. Certainly, Islam does not accept such an approach, and in reproaching it the Qur’an states: اﷲِ بَيْنَ يُفَرِّقُوا أنْ يُرِيْدُوْنَ وَ رُسُلِهِ وَ بِاﷲِ يَكْفُرُوْنَ الَّذِيْنَ اِنِّ ﴿ يَتَّخِذُوا أنْ يُرِيْدُونَ وَ بِبَعْضٍ نَكْفُرُ وَ بِبَعْضٍ نُؤْمِنُ يَقُوْلُوْنَ وَ رُسُلِهِ وَ ﴾ …حَقّاً الْكَافِرُوْنَ هُمُ أولئِكَ ٭ سَبِيلاً ذلِكَ بَيْنَ
“Lo! those who disbelieve in Allah and His messengers, and seek to make distinction between Allah and His messengers, and say: We believe in some and disbelieve in others, and seek to choose a way in between; such are disbelievers in truth.”[4][18]
Today, there are also those who want to mix some elements of Islam with some elements of the Western culture, and present it to the society as the “modern Islam”. These individuals do not believe in Islam. If he only believed in Islam, he would know that Islam is a totality whose demands he should definitely accept. I cannot claim that I do accept Islam, but I do not accept some of its demands.
Therefore, our affair in legislation and in setting limit on freedom is situated between the two, one of which we have to choose. We have to regard either the material and worldly threats, or both the material and spiritual threats as the criterion in setting limit to freedom. If we accepted the first we thus accepted the atheistic Western culture, but if we accepted the second, it follows that we accept the divine and Islamic culture.
The farther we are from that polar (the first) the nearer we become to Islam. In any case, these two have no total concordance because as far as material interests are concerned, both Islam and the atheistic Western culture state that they must be pursued. For example, both the two cultures state that the hygienic orders must be observed. Yet, as far as spiritual affairs are concerned, difference arises.
When only the material interests are considered, a small circle of the limitations is set before the freedom of man; however, when we added the spiritual values, another circle will be added to the first circle, and two aliquot circles emerge. As a result, the circle of limitations is wider than the circle of freedoms.
When we say that the freedom accepted in religion is not like the freedom in the West bespeaks of it. That is to say that it is on this account that spiritual interests must be observed. We cannot be like the Westerners who are unrestrained and unfettered. We have to observe the set of other values related to the spirit, true humanity and eternal life of man.
But the Western culture says that these values are not related to the social laws. Government and state laws revolve only around the axis of material affairs of society and their opposite are related to ethics, which have nothing to do with the state. Once it is said that the sanctities of religion are in danger the government official will say,
It does not concern me; my duty is to protect the material interests of the people’s lives. Religion is related to the seminaries and the akhunds;[5][19] they themselves have to go to protect them (religious sanctities). The government has nothing to do with these issues.
But if the government is an Islamic one, it says: “Religion first, then the world
