Islam at the Crossroads
In the name of Allah, the Most Gracious, the Most Merciful
Islam at the Crossroads
Reviewed by Abdul Hai
The Saudi writer Ibrahim Al-Buleihi is deeply convinced of the political, social, scientific, and anthropological achievements of the Western world, considering it a “civilisation par excellence.” His admiration for Western civilisation is so profound that he attributes its greatness not to ancient Greece—often cited by Western intellectuals as the foundation of their heritage—but to the modern West itself. This perspective leads him to regard Islamic civilisation as a diminished and seemingly insignificant chapter in world history. His views appear to be shaped, at least in part, by a cultural inferiority complex and a limited intellectual perspective. Al-Buleihi seems unable to look beyond the superficial allure of the Western world, taking a stance that contrasts sharply with that of Muhammad Asad, the author of Islam at the Crossroads, the book under review.
Despite its brevity, Asad’s work is a profound and insightful analysis that challenges the perspectives of what I term the “sick men” of the Gulf States, particularly Saudi Arabia. Islam at the Crossroads is a critical examination of the cultural, intellectual, and international state of the Muslim world, while also assessing Western civilisation. Asad warns the Muslim community, especially its youth and future leaders, against the uncritical adoption of Western traditions and worldviews. He highlights the growing influence of Western ideologies on Muslim societies and the resultant crisis of identity for many Muslims.
Asad argues that the unreflective assimilation of Western values and lifestyles threatens the spiritual and cultural heritage of Islam. He contends that Islamic heritage alone can safeguard humanity from moral and existential decline. Rejecting both blind emulation of the West and uncritical adherence to the Islamic past, he advocates for a revival of Islam through adherence to its foundational principles—the Qur’an and the traditions of the Prophet (Sunnah). A significant portion of the book underscores the necessity of reconnecting with these principles to address contemporary challenges. To substantiate his argument, Asad first critiques the Western worldview, asserting that the abandonment of religion has led to moral decline. In his view, Western intellectual traditions dismiss religion as a relic of the past, constructed by uneducated and regressive individuals. Asad argues that the West’s departure from religious belief, driven by scientific and empirical advancements, has ultimately led to the erosion of its moral fabric.
Conversely, he posits that the Islamic worldview is the natural outcome of intellectual engagement. Islam, he asserts, is the only religious framework that satisfies humanity’s pursuit of knowledge, understanding of reality, and connection with the Divine. It enables human beings to fulfil their dual role as both stewards of the world and devoted servants of the Creator. According to Asad, Islamic civilisation is fundamentally religious in nature, yet it also encompasses mechanisms for governance and societal order, all within the framework of Islamic principles. The author also examines the decline of Christianity, attributing it to the rigid dogma that led many European intellectuals to separate themselves from religious influence. He argues that the Christian doctrine of original sin contributed to the perception of humanity’s inherent fallenness. In contrast, Islam provides a theological framework that is both practical and aligned with human nature, making it a viable foundation for civilisation.
The book further explores the historical relationship between the Islamic world and Europe, with particular emphasis on the impact of the Crusades. Asad argues that religious warfare left a lasting imprint on both Muslim and Christian societies, shaping European perceptions of Islam in a distorted manner. He suggests that Western attitudes towards Islam continue to be influenced by this legacy, with European scholarship, literature, and cultural expressions reinforcing a portrayal of Islam as “the Other.” Furthermore, he contends that the intellectual contributions of Islamic civilisation have been deliberately marginalised in Western historical narratives to downplay their significance.
Asad asserts that the West has systematically downplayed the knowledge inherited from Islamic civilisation, thereby minimising its role in shaping modern Western intellectual and scientific development. He urges Muslims to reclaim their historical narrative, recognising that Islamic civilisation played a crucial role in the advancement of the West. He contends that, had it not been for the intellectual contributions of Islamic scholars, the West might have remained in the Dark Ages. The book presents a rigorous critique of Muslim societies, particularly their educational institutions. Asad argues that contemporary Muslim educational establishments are mere imitations of their Western counterparts, leading to the neglect of traditional Islamic knowledge. He calls for an educational reform rooted in Islamic principles rather than uncritical emulation of Western models.
Although he champions traditional Islam, his perspective incorporates elements of both Western and Islamic education. He promotes independent thought, yet paradoxically, some of his arguments align with medieval Islamic rationalist schools of thought, particularly Mu’tazilism. This inclination, he suggests, is why he finds the works of Islamic philosophers like Muhammad Iqbal compelling, as they advocate for a rationally grounded Islamic educational system. Ultimately, Asad calls for the development of an autonomous Muslim educational system, rooted in Islamic thought while critically engaging with modernity. He warns against blind imitation of Western customs and values without evaluating their compatibility with Islamic principles. He argues that uncritical adoption weakens Muslim identity, facilitates cultural assimilation, and reinforces the perception of Western superiority.
Nevertheless, he does not advocate for the outright rejection of modernity or Western achievements. Rather, he urges Muslims to engage with contemporary developments through an Islamic lens, selectively adopting what is beneficial while discarding that which is incompatible with Islamic values. He asserts that the key to revival lies in maintaining a distinct religious, cultural, and social identity grounded in the Qur’an and the Sunnah while actively contributing to modern civilisation.
One of the final issues Asad addresses is his defence of the Hadith and Sunnah of the Prophet Muhammad (peace and blessings be upon him). He underscores their necessity in seeking guidance, arguing that undermining them equates to diminishing the essence of Islam. While acknowledging the existence of unreliable reports, he maintains that this does not invalidate the entire corpus of Hadith literature. He advocates for a rigorous scholarly approach that employs critical methodologies to ensure authenticity. It is impossible to deny Muhammad Asad’s scholarship or his contributions to Islamic literature. His engagement with Islamic texts and his analysis of the world through an Islamic perspective remain significant intellectual achievements. The author of this review prays that Allah grants Asad a high station in Paradise, forgives his sins, and elevates his rank.
However, despite his scholarly contributions, Asad exhibited certain limitations in his understanding of the Islamic worldview. Like many others, he sought to revive Islam, but his approach—rooted in rationalism—attempted to interpret Islam within the framework of European Enlightenment thought. In this respect, his methodology was flawed, as true Islamic revivalism must adhere strictly to the principles established by early Muslim scholars. That being said, utilising modern advancements for the benefit of the Muslim community is both necessary and prudent. The author asserts that unity among Muslims does not require agreement on every minor issue but should be based on collective benefit. When such unity is grounded in Islamic principles, external influences from ineffective or morally bankrupt leaders will not be able to manipulate the Ummah.
Muhammad Asad engaged with the Islamic world at a time when most Muslim societies were under Western colonial rule. Many Muslim leaders were subservient to Western interests, while the general populace, disillusioned, sought Western ideals at the expense of their Islamic identity. Asad sought to illustrate that the West was experiencing moral decay and was not inherently superior. Thus, his book serves a dual purpose: to expose Western moral and social failings and to remind Muslims of the value of their religious heritage. By doing so, he aimed to guide the intellectual and spiritual renewal of the Muslim world. The primary challenge facing the contemporary Muslim world is not, in most cases, physical colonisation, as it was during Asad’s time, but rather a form of intellectual subjugation to the West and its ideological frameworks. From the reviewer’s perspective, Asad would likely have responded with rigorous critique, particularly towards Muslims themselves, while actively engaging with intellectual and international organisations capable of challenging the prevailing discourse. His work, had it been undertaken in the present era, would have been far more extensive, detailed, and potentially radical in seeking solutions to the challenges facing Muslims today. Given the radical nature of his approach, it is conceivable that traditionalist would have labelled him a modernist, while modernists, in turn, might have regarded him as an extremist. This paradoxical positioning is one that Asad might have found acceptable and even praiseworthy.
