The Arab Psyche

Ray · 07-31-2005, 01:08 AM

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Issue 29 / July 1999

The Arab Psyche

As we approach the 21st century, the Arab nation is experiencing a crisis that it must overcome to move successfully into the new millennium. In the last of our series of articles, Al Shindagah looks at the factors that influenced the modern Arab personality

Numerous factors and events contributed to the cultural stagnation, poor production and innovation that ruled supreme over the Arab world in the past and continue to prevail in varying degree to date. This was the product of the social, economic and cultural conditions that emanated from such factors that can be summed up as follows:

To begin with, the Arabs were excluded form leadership and management positions for a long time. From the fall of the Omayyad state in132 hijri that was Arab in the true sense of the word in terms of government, leadership and army, the Arab nation until the early decades of this century, was dominated by non-Arab groups and races that did not particularly like the Arabs. Among these groups were the Persians whose role became prominent in the early era of the Islamic state of the Abbasides. The Turks were another group that was trusted by the Abbaside Caliph Al Mutasem, but they proved to be a real disaster to the other Muslim Caliphs after him. In addition, non-Arab states emerged in the Muslim territory under the control of the Abasside Caliphate such as the Samani and Bouhiwi states in Persia, Toloni and Ikhshidi states in Egypt, the Saljouki state in Asia Minor, to be followed by the Mamlouki and Ottoman states. The emergence of these states was characterized by the deterioration of the social and cultural conditions in the Arab nation.

The crusades also added to the factors that contributed to the social, economic, cultural and political disasters that befell the Arab nation. The Mogul invasion wiped out all traits of civilized life as they rolled into the Arab Muslim homeland. In 656 hijri, the Tatari military leader, Holaco, For example, occupied Baghdad, the capital of the Abbasside Caliphate. He killed its people, its cultural and intellectual heritage was dumped in the Tigris River. He caused untold amount of damage and destruction to the cultural and intellectual life that left the personality of the Arab nation bruised for many centuries.

Coupled with these factors were the divisions that tore the unity of the Arab nation in the past and weakened its social fabric. These are the remnants of the pre-Islamic tribal prejudices and biases that divided the nation over the years and persisted up to date.

Added to these factors are the numerous religious schools of thought and sects that emerged in the early period of the Islamic society and continued to present days.

In modern times, the Arab nation was also subjected to many events that left a very strong impact on it. The most apparent of these events is the imperialist domination of the Arab world by various powers such as the Portuguese, Spaniards, Italians, French and British. This was culminated in creation of the State in the heart of the Arab nation. This of course was accompanies by persecution, deprivation of freedoms, rights and pillage of wealth. In addition, these powers attempted to alienate the Arab people from their history, culture and heritage. They employed countless intrigues to keep the Arab world weak, divided and lacking confidence in itself and its potentials. This in their view will keep the Arab nation dependent on them and unable to restore its ability to control its resources and wealth.

Finally, one of the factors that contributed to the current personality of the Arab nation lies in the fact that a segment of the Arab nation is impressed with the European civilization and the Western lifestyle. They tend imitate the Western mode of life believing that this is the way to development and progress. This segment of Arab society were not content with emulating the Western lifestyle, they went even further to mock the Arab personality, its heritage and values. They alienated themselves from their past and called for the destruction of the Arab cultural and literary heritage. They therefore initiated dubious calls such as replacing the Arabic characters with Latin ones, using the Arabic dialects in stead of standard Arabic. They also began to harp on antiquated regional biases.

The Negative Traits of the Arab Personality

The negative traits of the Arab personality as shown by experience and proven by scholars can be summed up as follows: -

Tribalism and Nepotism

Cultural schizophrenia caused tribalism and nepotism to spread and persist in Arab societies. This means that our culture is just a whitewash that has no influence on our behaviour. Rather, our behaviour is governed by ancient precepts that go back to pre-Islamic times; namely, tribalism with all its biases that put the interest of tribe members before the common interest of society at large. In addition, personal interest appears to shape individual behaviour. These two patterns are common in Arab societies. In the first instance, the tribal pattern exploits all principles and value and employs them for the interest of the tribe only. This explains why the electoral process in some of the Arab countries is based on tribal considerations and not on intellectual merits or national interests. In the second instance, intellectuals use ideas and principles as springboard to get high positions, prestige or money. There is no doubt that these two patterns caused harm to the progress movement in our societies and caused it to deviate from its proper course.

The Foreigner’s Complex

This means that Arabs admire the sayings and deeds of foreign people. They trust their qualifications, products and expertise. This is evidenced in the high demand for foreign-made products although such products are produced locally. Furthermore, this complex finds expression in hiring foreign experts at very high salaries. It is quite possible that an Arab expert may suggest and idea or propose a project which may not receive a positive response. But, when the same idea is suggested by a foreign expert, it may be hailed by some as a wonderful idea.

Conspiratorial Frame of Mind

This represents the tendency to interpret events, attribute failures and problems the beset the Arab world to a cause which is external to the Arab personality; namely, a foreign plot. According to this interpretation, this means that the failures encountered and are still being encountered by the Arabs do not stem from the poor management of the political, economic and social movements. Rather, they attribute them to the intrigues fabricated by the foreign enemy, i.e. the West. Every time a minor or major event occurs in the Arab world, it is interpreted as a foreign conspiracy against the Arabs and Islam.

This interpretation has its roots in the ancient and modern ambition of the West in the Arab world. These ambitions extended from the Crusades to modern imperialism and its effort to weaken the Arab world and ensure that it remains under its influence and a market for its products.

Tendency to Believe in the Supernatural

There is a tendency among a significant segment of the Arab society, even on the more educated level, to have faith in magicians, astrologers and fortune-tellers. The Arab environment is a fertile ground for these swindlers who practice their tricks make large sums of money. The newspapers report almost daily stories about one or more of these swindlers who convinced their victims to employ the jennies to find lost treasures, to multiply his fortune or to cure him of serious illness. This means that the Arabs still believe in superstition, which was common in the pre-Islamic period.

This danger of this phenomenon stems from the fact that the thinking mode of the individual becomes unsound and far from being systematic in the sense that it fails to link between event and its real causes. Rather, it links events to the extraordinary and supernatural. This is far removed from the rational and scientific reasoning which is necessary to solve problems systematically. Doing so on the individual level, will ultimately contribute to the progress and development of the entire society.

Looking into the Future

As we look into the future with anticipation and real desire that the Arab nation will resume its glorious role in building human civilization by catching up with the fast-paced progress of modern science and technology, the following points must be taken into serious consideration:-

We must preserve the cultural identity of the Arab nation. Cultural assimilation will cause the Arab nation to lose its link with its past. This will make it very difficult to the Arab identity to persist, grow and progress. Casting doubt on the value of the Arab heritage will adverse affect our self-confidence, self-worth. To question the value of Arab heritage is to question right of the Arab nation to exist as a distinct civilization, an essential right that gives members of the Arab nation the historical depth, value, a sense of belonging, security and ability to continue and adapt with other civilizations. Those who are interested in preserving them must reject questioning the existence of Arab civilization and identity by individuals who lack the sense of belonging to it.

To preserve the cultural identity of the Arab nation does not mean doing without other cultures for we cannot live in isolation. A balanced personality with distinct identity does not live in isolation nor does it assimilate with others. Rather, it co-exists with them. Living side by side with other culture is bound to ascertain our personality and enrich our culture. Without the other cultures we will fail to perceive our cultural value as only through other cultures we will be able to see the true image of our identity. This will allow us to better understand our very existence. It will give us a better sense of direction and determines the way to safety. Proponents of assimilation are absolutely wrong because they appear to adhere to wiping out the identity of the nation. Similarly, those who reject interaction with other civilizations are equally wrong because they in fact condemning us to isolation and backwardness.

The future outlook of the Arab nation envisages the Arabs as one strong nation that is independent from the East or the West. A nation that seeks to shape its’ people into a modern society built on sound values, science and technology; a society that adheres to the principles of freedom, justice, democracy and innovation that will allow them to emerge from its current marginal role to active participation in modern human.
http://www.habtoor.com/thinkingclear...issue29a01.htm

There are a lot of threads that veer on Islam indirectly and directly.

Islam emerged in Arabia and there is a distinct emphasis on the rituals and customs, which impact the Islamic psyche, especially the Sunni class, that are Arabic since Mohamed was from this area.

Therefore, it is essential to understand the Arab psyche.

Here is an article by an Arab and it speaks volumes of the mindset that afflicts the Islamic ummah.

Ray · 07-31-2005, 01:14 AM

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Issue 25 / May 1999
The Arab Psyche

As we approach the 21st century, the Arab nation is experiencing a crisis that it must overcome, to move successfully into the new millennium. In the second of a series of articles, Al Shindagah looks at the Arab psyche, past and present.

Where are we now?

As we stand on the threshold of the 21st century, the Arab/Muslim nation is in crisis. In fact, problems and challenges that threaten the very existence and future of the Arab/Muslim identity are swamping it. The promotion and adoption of Western economic models and the cultural values that go along with it, are eroding Arab culture and values. To avoid this cultural colonisation by the West, there is an urgent need for a deep reassessment of the state and structure of Arab society. Some serious soul-searching must be undertaken, to enable it meet the challenges and surprises that await our beleaguered part of the world in the 21st century. This is the only way that the Arab/Muslim nation will be able to once again, as it did centuries ago, assume a leading role in both the scientific and international arenas of human achievement.

Soul-searching why?

When we talk about soul-searching we are in fact talking about the very identity of a nation, the deep-rooted traits that mark its’ behaviour, its reason for being, the daily colour and conduct of its civil society. Such traits constitute a part of its overall identity and is the yardstick against which its achievements and progress, as a unique cultural entity, can be measured on the scale of human civilisation.

Why do we study the psyche of a Nation?

Studying a Nations psyche, and an analysis of the traits that determine its behaviour, can help determine the reason for dissatisfaction or otherwise, in society, and to what extent it lives in harmony with the rest of the world. Analysing a Nation’s psyche will help determine, and point to its strengths and weaknesses, and enable an assessment of its contribution to the progress of humankind, to be carried out. By carrying out such an analysis, will help foster and promote the positive aspects of society, rectify the negative ones, and encourage its innovative abilities. This will enable Arab civilisation to move forward along the road of development and modernisation, that the new millennium requires.

The Arab psyche is deeply rooted in human cultural history, and stretches backwards until it is lost in the mists of time. As it developed, it absorbed a series of early civilisations that can be traced back to the peoples that originated in what has now become known as the Arabian Peninsula, Mesopotamia and Syria. Then, Almighty Allah chose to bestow his grace on this nation, and entrusted his Message and Holy Revelation to it. If it were not for the character of Arab civilisation, Allah would not have selected it to carry his message to the rest of mankind, for Allah only knows who is fit to carry His Message.

Arab civilisation rose to meet this challenge, and took up the responsibility of God’s Message under the banner of Islam. Therefore when talking about the Arab psyche we must equate it with its Muslim identity. Inspired to carry God’s Message to all, the Arab people as Muslims, conquered much of the known world, and spread the Word of Allah. Islamic and Arab culture spread rapidly over a vast area and almost succeeded in uniting all peoples under its Faith. This period of conquest enabled the Arab nation take the lead and placed it in the forefront of human development for many centuries

The Arabs therefore, are one of the great civilisations that have made significant contributions to all forms of human endeavor, particularly in the fields of science, mathematics, medicine, and astronomy. In fact, when we look back, we find that many of today’s ideas, scientific principles, and mathematical concepts, are of Arab/Muslim origin. Therefore, it is not difficult for someone who has planted a tree, to take care of its branches when it is grown, and continue to contribute to its health and well-being.

Why do we lag behind?

As we study the Arab psyche, it becomes apparent that it has, in its long decline from its golden age, to today, fallen into backwardness, and become weak and intellectually sterile. Since the early years of this century, many Arab thinkers have recognised that Arab civilisation is no more able to contribute or make a difference in human development. Amongst those that have been most concerned, were Jamul Uddin Al-Afghani and his student Shaikh Mohammed Abdul. Both men outlined programmes for reawakening the Muslim world that would see Arab/Muslim society once again regain the heights of their past glory. Al Afghani believed the "reawaking could be best achieved by establishing a "Muslim University, "while Abdu believed that the "awakening" would be achieved through scientific and educational awareness.

Another scholar Abdul Rahman Al Kawakibi, contributed to this stream of thinking in his book Umm Al Qura. In it, he proposed that scholars from throughout the Muslim world would convene a conference in "Umm Al Quara" (the Holy City of Mecca) to consider Muslim affairs and the reasons for the backwardness and stagnation of Arab civilisation.

In addition, the Lebanese scholar Shakeeb Arslan, attempted to analyse and explain the underlying reasons behind Arab backwardness, while other nations were still developing. His conclusion was that the West had continued to make progress in science, was willing to explore it with open minds, and was prepared to exploit its discoveries for the benefit of mankind. Another Muslim scholar, Abu Al Hassan Al Nadwi, dealt with this issue in his book " What did the world lose by the deterioration of Muslims?" He takes the view that the responsibility of the Western world for Muslim deterioration is no less the responsibility of Muslims themselves. The Algerian Muslim scholar, Malik bin Nabi, believes that strong links must be developed with modern cultures. He is a proponent of the idea that the cultural stagnation of Muslims made them an easy target for Western imperialism, and made them willing to succumb to it. His issue has also become a point of interest.

Return to scientific and international arenas

It is quite feasible for Arabs to return to the scientific and international arenas. It happened in the past, and there is no reason why it cannot happen again. To achieve this end, it is imperative to stimulate the creative and innovative talents of the Arab people. Arabs lacked these qualities until Islam emerged to breathe a new life into the human spirit. Islam, thus provided the driving force for the Arabs to make the transition from a nomadic people, to one that became the intellectual driving force of mankind for over many centuries.

The Arab psyche must break the chains of the old sterile thinking that has bound it for so long. It must acquire an awareness of the world around it and interact with it; this will break down the barrier of helplessness that has kept it chained for so long. Arabs can only do this if they start with a new spirit, and a rejuvenated psyche that has new energy and vision. It is crucial that they stop blaming others for their backwardness. They must look to themselves for the cause, and have the will to change. In this series of articles we will examine the chronology of the Arab psyche, in an attempt to pinpoint its characteristics. Starting in the pre-Islamic era, we will go on to explore the ‘Golden Age’ of Islam, its contributions to human civilisation and its affect on the psyche of the Arabs; a path that brought Muslims a long way towards the goal of human perfection, one of the ideals that Muslim culture promotes. Then we will focus on the deviations that befell the Muslim world. For many centuries, the Arab world was burdened by a series of invasions, such as the Crusades, the Moguls, the Mamelukes and the Turks. This culminated in the atrocities of modern western imperialism. Naturally, the Arab psyche was seriously affected by this legacy of the past, and the suffering of the present – these adverse effects that are still present in the Arab consciousness today and are partly responsible for Arab backwardness and pose a barrier to accelerated scientific and intellectual progress. In this context, we draw a comparison between Western and Arab modes of thinking, and subsequently suggest a number of guidelines that may affect changes to our negative state of affairs, and breathe new life into our current hide-bound thinking that insists that our backwardness will persist. Civilisation is only achieved a technology-orientated mind. It is therefore imperative to rid the Arab psyche of impediments that preclude us from achieving our goals. This will only be possble by installing high ideals and by advocating scientific modes of thought, leading to a brighter future, with hope and confidence.

Same site.

More on the Arab/ Ilsamic views.

Ray · 07-31-2005, 01:17 AM

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Issue 26 / January 1999
The Arab Psyche

As we approach the 21st century, the Arab nation is experiencing a crisis that it must overcome, to move successfully into the new millennium. In the second of a series of articles, Al Shindagah looks at the Arab psyche, past and present.

The Arabs before Islam

The Arabs are an ancient Semitic people of the Middle East. They are proud in their belief that they are descended from the Prophet Noah’s son Shem, and honoured that the last of the lineage of God’s prophets was from their midst, and humbled that God enlightened mankind by revealing the Holy Word in their language.

The complex history of the Arab’s is conveniently divided into two parts, before and after, by the Revelation. In the pre-Islamic period, the social structure that evolved in the harsh environment of the Arab Peninsula was based on the tribal unit. Some tribes from the era survive even to this day, while others perished during the process of God’s unfolding plan.

The Holy Quran is a source of much sociological history of the Arab. In it is revealed information about some of the tribes that disappeared. Among them were the people called the Aad, to whom God sent the prophet Hud:

Such were the Aad, that they rejected the signs of their Lord, disobeyed His messengers, and followed the command of every powerful, obstinate transgressor. They instead were pursued by a curse in this life, and on the Day of Judgement (it will be said to them):

‘Ah! The Aad rejected their Lord.
Away with them, the people of Hud!’
(Chapter of Hud, v.59-60)

Another tribe that became extinct was the Thamoud, to whom God had sent the prophet Saleh, as evidenced by the following verse from the Quran:

‘To the Thamoud people we sent Saleh, one of their own brethren. He told them, ‘My people, worship God, you have no other God but Him. Now a clear sign has come to you from your Lord! This she-camel of God is that sign. Leave it to graze on God’s earth, and let her come to no harm, or you will be stricken with a grievous punishment.’
(Chapter of the Aaref, v.73)

The Arabic tribes which did not perish but which survived to the modern era can be divided into those clans of pure lineage, and those peoples who have gradually become naturalised within the Arabic family. The core tribe of the pure Arab is the Qahtan, whose land of origin is found within Yemen. Arab historians identify the first king of Yemen as Yar’ub bin Qahtan, who was succeeded by his son Yashjub, who in turn was followed by his son Abdu-Shams. This latter ruler was an early king of Sheba, and it was in his reign that the famous Dam of Ma’rib was constructed. That dam pooled the waters of the Yemeni Mountains, and provided the basis of an advanced irrigation system that established it as the fertile and bountiful home-land of the Arabs.

The Al Qahtani established a number of states, such as Maeen, Sheba and Himyar. The rulers of Himyar were known as the Tubba. Five hundred years after the birth of the Christ, the last of these Tubbas was named Dhu Nuwas al Himyari. This king converted to Judaism and forced his people to do likewise. Dhu Nawas was responsible for a terrible incident which has been seared into the memory of the Arabs ever since. In the year 525 AD, he gathered the Christians of Najran (currently a province of Saudi Arabia) into a large pit. For their crime of having refused to embrace Judaism, the Tubba burned them alive. According to the Quran:

Woe to the makers of the pit of fire supplied abundantly with fuel!
They sat to watch and witnessed all that was done against the Believers.
(Chapter of the Burooj, v.3-8)

Arab historians believe that the ancient civilisation of Yemen was as significant as that of ancient Egypt and Phoenicia. It featured prosperous towns, advanced agriculture, and far-reaching commerce in precious fragrances and the tree sap now called gum arabica. For the wealth generated by the trade in frankincense and myrrh, the Romans called Yemen ‘arabia felix’, happy Arabia!

The great Dam of Ma’rib was the keystone to Yemeni civilisation. In the following Quranic verse, however, the story is recounted of its destruction:

There was for Saba a long time ago a Sign in their homeland, two gardens to the right and to the left. Eat of the sustenance provided by your Lord, and be grateful to Him for your fair and happy territory and for His forgiving nature.
But Saba turned away from God, and We destroyed their great dam to send against them a flood. We caused their two gardens to then grow bitter fruit and tamarisks and some few stunted lote trees.
(Chapter of the Saba, v.15-16)

It should be noted that several years ago the great Ma’rib Dam was recently rebuilt to collect the waters of Yemen once again. Its reconstruction will hopefully herald a new age of prosperity for the Yemenis. One of the generous financial backers of this achievement was His Highness Sheikh Zayed bin Sultan al Nahayan, President of the United Arab Emirates.

The second group of Arabs who have survived from the pre-Islamic era are those which are referred to as naturalised, being from the peoples which mixed and intermarried with the Qahtan. These Arabs descended from the Prophet Ismail, who had settled in the holy city of Mecca. They are also known as the Adnani and the Nizari, after their great-grandfather Adnan, and their father Nizar bin Maad bin Adnan.

Among the prominent tribes of this group are the Madar, the Rabeea, the Iyad, and the Anmar. These Arabs were concentrated in the upper region of the Arab Peninsula, and were thus known as the northerners. One of the tribes descended from this lineage was the Quraish, into which the Prophet Mohammed (peace be upon him) was born.

Today’s modern Arabs therefore consist of the descendants of these southern and northern Arabs, and their off-spring due to intermarriage with other peoples. With the emergence of Islam, and the subsequent Muslim conquest, their nation has spread far and wide across the world.

Pagan Beliefs

Prior to the revelation of God’s Word, the early Arabs did not have the benefit of a unified dogma to explain their world to them, or to discipline their unruly habits. Though there were some Christians and Jews among them, these Arabs were primarily pagans who worshipped idols. During those dark days, Mecca’s holy shrine (called even at that time Al Kaaba) was burdened with statues and images of these false gods. The tribe of the Prophet, the Quraish, worshipped one of them, calling it by the name of Hobal. With the emergence of Islam and the conquest of Mecca, the Prophet Mohammed, peace be upon him, cleansed the Kaaba of idols. The Holy Quran cites the names of some of the graven images which were smashed, such as Lat, Uzza, and Manat, as evidenced by the verses, ‘Have you seen Lat and Uzz, and the third goddess,Manat?’
(Chapter of the Najirn, v.19-20)

The pagan Arabs believed that these images provided a medium which somehow brought them closer to the divine, as shown in the Quranic verse:

Is it not to God that sincere devotion is due? But those who take for protectors others than the One God say, ‘We only serve them in order that they may bring us closer to God.’ Truly God will judge between them in their differences, but God guides not the false and ungrateful.
(Chapter of the Zumar, v.3)

Tribal System

During the pre-Islamic era, the tribe was the primary social and political unit of the Arabs. The function of the clan structure was to defend its members, whether right or wrong. Correspondingly, the tribesmen devoted themselves to protect their collective honour, and obeyed the dictates of their tribal elders. A pre-Islamic poet eloquently expressed this unquestioning loyalty as follows:

I am nothing but a member of my tribe.
If it goes astray, I will too,
and if it follows the right path, so will I.

The Holy Quran preached strongly against this blind loyalty and the destructive prejudices that resulted. The Word of God decreed better criteria to differentiate between people, being their devotion to Islam. A Quranic verse posits “The closest of you to God is the most pious.” In the Hadith, the collection of traditions collected from the life of the Prophet, Mohammed is quoted to have said, “An Arab is by no means better than a non-Arab, for piety is the only base for distinction.”

Unfortunately tribal allegiances and prejudices have continued throughout Arabic history. Sad to say, but this tendency has been one of the primary factors which has weakened the Muslim nation by provoking disputes among the believers. Even during the modern era there is abundant evidence of this divisive devotion to tribalism. The fragmentation of the Arab nation is only of benefit to its enemies, as disunity denies the Arab his strength.

Practical Knowledge and Science

Arabic culture of the pre-Islamic era did not invent the sort of complex mythologies and creation myths that characterised ancient cultures such as Greece. Hellenic mythology was based on a belief system featuring many rival gods and goddesses in constant struggle against each other. Each of this pantheon of gods had their devotees among men. One consequence of such a ritualistic and complex method of understanding the world was to broaden the classic imagination. Thus did ancient Greece gift mankind such epics as the Iliad and the Odyssey.

Early Arabic tribesmen were more prosaic in their perceptions of the reality they inhabited. Of utmost concern were the skills needed to survive their harsh environment and the predators in it, both animal and human. As a consequence, the scientific knowledge that developed among the early Arabs was practical in nature, such as astronomical knowledge, useful for predicting weather, animal reproduction, travel, and migration.

The ancient Arabs also exhibited a full awareness of genealogy that they used to keep track of the complexities of tribal kinship. And as would be expected of a pastoral and nomadic people, skills gradually evolved for veterinary and popular medicine, with techniques such as herbal treatments, cautery and cupping among those in which they gained extensive expertise.

The always-quarrelling tribes developed skills of warfare. Animal husbandry evolved not just for alimentary reasons, but for breeding faster, stronger horses and camels for battle. The settled Arabs, called the hathar, became skilled craftsmen of metal working, which was useful for fashioning the lethal daggers and swords for which Arab warriors gained fame.

Continued....

Ray · 07-31-2005, 01:19 AM

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The classic framework of philosophy and rhetoric that the Greeks developed was therefore far from the more mundane considerations of the early Arabs. The tribal lack of advanced urban centres meant that schools of specialised intellectual skills did not develop. The pre-Islamic Arabs were villagers, pastoralists or traders, who existed with the less effete goal of simple physical survival.

The Need for Revenge

Pre-Islamic Arabs were adamant about the unquestionable law of revenge. In their view, a disgrace must be avenged, no matter what the consequences. One of their poets expressed this cultural fixation thus:

I shall wash disgrace with the edge of my sword,
no matter what this may bring about.

In this context, the pagan tribes believed that if the murder of a kinsman went unavenged, a bird named ‘al Hama’ would come out of the victim’s skull and hover over his grave shrieking “Satisfy my thirst!” This would be the victim’s demand to avenge his death and to quench his terrible thirst with the blood of the murderer.

The momentous revelation of the Word of God changed that mentality. The Holy Book prohibited revenge, as shown in the verse, “An evil deed must not be countered by another evil deed.” Moreover, the new religion organised the political life of the believers in such a manner that judgement and punishment under the Sharia law was a right reserved to the state. The fact that the practice of revenge, and clan feud still erupts within the Arab world. merely proves the strength of the pre-Islamic legacy. It should serve to remind all believers, that complete submission to God’s will is a daily obligation for every Muslim.

A People of Eloquence

The early tribes did not commonly express their artistry with architecture and statuary. Instead they gloried in the intricacies of their splendid Arabic language. The tribes loved eloquent speech, and the expression of their folk wisdom in clever proverbs. Story-telling and recitations of poetry were standard features of social gatherings of both Hathar and Bedouin.

The abundant poetry that still exists from that era demonstrates deep insight into the human condition. Witness the erudition displayed by the following extract from the work of an early Arab poet by the name of Labeed:

Personal possessions and family are merely entrusted with us,
such trust must one day be returned.

Among the distinctive features of pre-Islamic Arabic literary expression, are the skills with which its masters exploited the complexity of their language, and the precision of expression about real-life experience. The proverbs from the era are still in common usage among today’s Arabs, which surely is an indication of their eloquence. A brief sampling:

Men perish as a victim to their greed.
Words are deadlier than the sword.
Prudence starts with seeking advice.
A free man honours his promise.
Whims are the enemy of wisdom.

The verses of the Holy Quran are indicative of the standard of rhetoric which existed at the time of the revelation, as the Arabs quickly recognised its brilliance. Muslims believe that the Word is so perfect in the language of its delivery that it represents a linguistic miracle. This perception explains therefore the insistence that the believers of all nations must learn the Quranic verses and prayer in the language which God chose for their revelation.

To those skeptics who doubted the divine source of the Holy Word, the Lord challenged them to produce one verse similar to those of the Quran.

If you are in doubt as to what we have revealed from time to time to our servant, then produce a sura similar to these, and call your witnesses or helpers (if there are any) to stand beside you if you are truthful. But if you cannot, and surely you cannot, then fear the fire whose fuel is men who reject the faith.
(Chapter of the Cow, v.23-24)

The Character of Respect

For a tribesman to hold his head high among his fellows during the pre-Islamic period, he had to display certain character traits that were highly valued in his culture. These qualities included courage, generosity, integrity, and pride.

An unfortunate aspect of the life of both Hathar and Bedouin, was a condition of constant insecurity. Attack from hostile forces could take place at any time. For members of the tribe, courage was imperative if family and property and honour were to be defended. Audacity therefore came to be a highly regarded attribute, whereas cowardliness and fear of the enemy was a disgrace.

Another highly valued element of character was generosity. The social rituals of the pre-Islamic Arabs, enshrined this trait as the worthiest mark of a man. He must welcome the guest with lavish hospitality, and do everything possible to make the visitor feel welcome. This obligation was so paramount, that even an enemy had the right to enjoy hospitality for a limited period. A poem of the period declares:

I am a slave to my guest, so long as he is my guest, but I have no other trait that brings me closer to being a slave.

To indicate their eagerness to be hospitable, pre-Islamic Bedouin used to light bonfires on hilltops at night to guide wandering strangers to their tents. It was said that some eager hosts used aromatic wood for their fires, so as to guide even the blind to a warm welcome!

For such fiercely proud and independent tribesmen, a pre-requisite to manhood and leadership was integrity. The Arab thought of this attribute as indicative of self-esteem and decency. This was eloquently portrayed by the pre-Islamic poet and folk character named Antara, who was quoted as saying, “May I spend the night hungry and remain in that condition until I have earned my way in a decent manner.” It was reported that when the Prophet Mohammed heard this line, he said, “I have never felt anxious to meet bedouin because of what is reported about them, except for Antara.” The pride that was so central to the Arab’s self-esteem, was such that he could never accept disgrace. A free man was unwilling to live under the shadow of shame, as it would be akin to slavery. The person who would accept disgrace, was considered akin to a donkey tied to a wedge in the ground, as shown by the following proverb:

No one will tolerate injustice except the donkey and the wedge.
The latter is beaten into the ground, while the other is beaten above the ground and no one feels sorry for either of them.

Pre-Islamic Arabs possessed many other characteristics, such as love for prominence and charity for the needy. One of the poets of the time summed up these virtues as follows:

She reviled us for our small number.
I said that decent men are few.
We do not mind our small number when
as a result our neighbour is treated well.
This is not so with the neighbour of
those who are large in number.
And if one of our leaders passes away,
he is replaced by another whose deeds
are those of honourable men.

The Emergence of Islam

The Word of God was revealed to mankind in the year 610 AD. The message brought by the Prophet Mohammed, peace be upon him, introduced drastic changes to the political, social, intellectual and cultural life of the Arabs. The teachings of the Holy Quran were a blunt instrument to suppress the cruder aspects of Arabic culture, and a fine instrument to uplift their better selves.

The revealed system was complete, as it established all of the laws necessary to regulate both personal and political life. Islam instilled in the Arab the high ideals and holy fire, which enabled the miraculously rapid expansion of the Muslim world. Such is the power of the word of God!

The Revelation of the Word had a powerful impact on the Arab psyche, and the transformation that resulted will be the subject of the next segment of this historical investigation into the Arab nation.

A very interesting read.
There is more.

Ray · 07-31-2005, 01:22 AM

Quote:

he Message

It is an article of faith for Muslims that God ordained the Arab nation to receive His Word and to carry it to all humanity. For that reason the last of the prophets was chosen from among them. The divine mission for the messenger was to proclaim the Word of God, the Holy Quran, and guide all of mankind into a new era of enlightenment.

The Holy Book was the culmination of the all the messages brought to mankind by a long lineage of prophets. The Quran conveyed to the early listeners’ clear signs and unquestionable evidence of its origin, as its eloquence was unattainable to any human authorship. The miracle of the Book unified the Arabs. The structure of the laws that it established for them bestowed power on them and would henceforth govern the lives of true believers everywhere. It developed the Arab personality according to new principles and nurtured a civilisation and an empire.

Characteristics of Islam

The most essential characteristic of Islam is its core monotheistic belief. The religion commands its believers to worship but One God, who has no partner, no father, no mother, no son. Monotheism frees man from subjugation and submission to anyone other than God, the creator of mankind. This simple, liberating concept is the principle that offers unity to mankind.

God commanded His prophet to explain his mission thus:

Say: “I am but a man like yourselves. The inspiration has come to me that your God is the One God.
(Chapter of the Cave, verse 110)

A second essential characteristic of Islam is that the creed is not strictly a religious belief, nor it is simply a moral dogma. Rather, it is both belief and legislation, both faith and practice. Islam integrates acts of worship and morals into a practical everyday system of action. It is a source of unity for a complete life in all aspects. God?s message offers a path to achieve the good in this earthly life and to earn eternal life. Because Islam regulates the political, social, economic and intellectual life of the believers, Islam defines both religious practice and the state. Witness the saying of the Prophet, peace be upon him:

Work for your earthly world as if you live forever, and work for your afterlife as if you are dying tomorrow.

A third important trait of Islamic civilisation is its humanistic orientation. It is universal in its scope and content. The demand in the Holy Book for liberty, justice and equality preceded by a millennium the call of the French Revolution for the same. The Islamic declaration of human rights irrespective of ethnic group or economic class laid the divine precedent of the declaration in this century of the universality of human rights, as evidenced by the following verse:

O mankind! We created you from a single pairing of a male and a female and made you into nations and tribes so that you may know each other. Truly the most honoured of you in the sight of God is he who is the most righteous.
(Chapter of Al Hujurat, verse 13)

The humanistic orientation of the Islamic faith stems from the fact that it seeks to elevate the human being to perfection. Islam stipulates that man grows more perfect as he grows more obedient and submissive to God. Worship uplifts the individual to new heights of humanity.

Islam regards the contemplation of God’s wonders as a beneficial activity. The believers are urged to meditate about the miracle of the universal creation. Contemplation is a mental process which leads the individual to move from the tangible to the intangible, from the natural to the supernatural. In this manner, the Muslim grows in his consciousness of the Creator and more deeply believes, as evidenced in many Quranic verses:

Men who remember God when standing, sitting or lying down and who contemplate the wonders of the creation of the heavens and the earth, say ‘Our Lord, it was not for nothing that You created all of this. Glory to You! Grant us salvation from the chastisement of the Fire.
(Chapter of Imran, verse 91)

Another distinctive characteristic of Islam is its absolute respect for science. The Prophet declared that the status of scientists is next to that of the prophets. He also considered them as the heirs of the prophets. Muslims were exhorted to open their minds: Seeking knowledge is the duty of every male and female Muslim.

Though the scientist was exalted in this manner, still Islam brought him to his knees in worship: Amongst the worshippers of God, it is the scholars who truly fear Him. The scholars among the believers appreciate more clearly the fearsome wonder of His creation. The humility of true knowledge is emphasised by this Hadith: A scholar will continue to be a scholar so long as he seeks knowledge, but once he thinks that he knows, then he in fact lacks knowledge.

Keen interest in knowledge motivated the early Muslims to translate the classics of other nations to broaden their understanding. On that basis were the early caliphates able to make their own contribution to civilisation. For example, the scholars of the early Muslim era translated and studied the classic tomes of the Greek sciences, particularly philosophy and medicine. The great works of the ancient Persian civilisation were translated and made available. The great store of knowledge that was accumulated was in turn accessed by Europeans during their Dark Ages, and in that manner stimulated the explosion of learning which was the Renaissance.

When the Arabs better expressed God’s law, Muslim civilisation was the guiding light of mankind. How the believers suffer that their current divisions and arguments have denied them their former leadership in scholarship!

Another support of the edifice of Islam is its interest in the affairs of both the individual and the group. A fault of capitalism lies in its single-minded emphasis on the individual, while a sin of socialism has been to overly emphasise the priority of the group. Islam in contrast stresses the prerogatives of both polarities. The individual is respected as the ultimate expression of God’s creation and as the building block of society. The community is given the role of governing the individual, to nurture him in belief and action. The interface between the two must represent equilibrium of human rights and the primary role of the community of believers.

The Quran and the Hadith and more than a millennium of Muslim scholarship all expound at length on this subject. A famous quote from the Prophet has him saying, Keep together as a group, for the wolf eats the sheep that goes astray.

The Impact of Islam on the Arabs

Islam was not just an invitation to do good deeds, nor was it simply a reform movement. The revelation prompted a drastic transformation of the life of the Arab and his society. The message of God revealed a quantum leap which encompassed all walks of life. Islam transformed the Arabs from warring tribes into a proud nation with common interests, a people of strong social bonds and high moral values.

Political and Social Impact

Before the advent of Islam, it was the tribe that was the main political unit. Its Sheikh who managed its affairs according to tribal traditions and unwritten laws led each extended family. The Arab people were thus fragmented and in a constant state of war with each other.

Islam united these bickering brothers into one family under God. The divine plan provided the Arabs with the framework to establish a strong Islamic state to promote their collective interests. This new structure adopted the Quran as its only constitution and was headed by a series of caliphs. These leaders directed the Arabs towards one goal, which was the mission to spread the Word of God throughout the world. Within a few decades this fledgling state was able to vanquish the two great powers of the time, the Roman and Persian Empires. Within a period of but sixty years, the boundaries of the Muslim state stretched to China in the east, Byzantium and Russia in the north, and the Atlantic Ocean in the west.

Islam transformed the Arabs from a society whose ties were based on blind tribal prejudice to a community of brothers of one common faith. The religion preached not vengeance but compassion and solidarity among its members regardless of ethnic or economic group. The Word of God revealed that a true believer is the person who wishes for his brother in faith what he wishes for himself.

According to the Quran, members of the Muslim community should be like one body, so that if any of its parts suffers, the rest of the system struggles as a unit to correct the damage. Instead of tribal bias, the believers are ranked according to the sincerity of their belief. For example, a Hadith has it that a Muslim will not be a true believer if he goes to bed with a full stomach and his neighbour is hungry.

This social solidarity and compassion is the ideal offered by God’s Word. It is sad but true, however, that man’s imperfections have restrained him through the ages from ever perfectly achieving this ideal. During some epochs of Islamic history, the collective achievement has been closer to the divine mark, at other times lower. The performance is affected by numerous factors, some of which pertain to different rulers or to local and external influences. A crucial symptom of whether each generation is deviating from the revealed principles of Islam is the solidarity and unity of the believers.

Intellectual and Ideological Impact

Islam changed the perception of the Arabs about themselves and the creation around them. According to Muslim doctrine, the presence of mankind on earth is not a random exercise in evolutionary serendipity. On the contrary, God created man to fulfil a grand purpose, which is that mankind is granted the stewardship of the earth. That responsibility should then be managed in harmony with God’s will. In this manner, Islam changed at a stroke the ancient beliefs that the Arabs had about the world around them. The Arabs realised that the idols, which they had worshipped before the foot of the Prophet touched the earth, were unable to influence the worldly state of affairs. The Word revealed that the One God who is responsible for every instant and every particular of its existence had created the universe. In addition, Islam lifted the curtain on the afterlife, revealing the wonders of the heavenly paradise where beautiful virgins and fair young boys will serve the just man and the unjust would suffer the torments of hell.

These new beliefs broadened the horizon of the Arab. The believers were able to think on a higher plane and to manage their individual and group affairs more productively. The tribal ambitions expanded to encompass global dimensions as the Arabs were commissioned to spread the divine message throughout the world. Because of this formidable task, the believer has a great responsibility not just to himself but also for the world around him.

Islam granted the Arabs a new spirit motivating them to widen the borders of the believers, using the power of the Word and not the might of the sword. This was the secret of the great victories that the Muslims achieved in their rapid conquest of much of the world. And it was divine inspiration that was the secret of the great achievements of civilisation in the early caliphates.

Linguistic and Cultural Impact

The revelation of the Word had a very strong impact on the language of the Arabs and their literature. As the Quran was revealed in Arabic, the unity of belief contributed greatly to the linguistic integration of the tribes into one common language. If it were not for the Holy Book, the gaps between the various Arab dialects would have widened farther and farther as history progressed. Perhaps the Arab tongue would have eventually disappeared just as the Latin language fell from use as dialects slowly became languages.

Islam spread the reach of the Arabic language as it became the medium of commerce and political power over a broad empire. In addition, the principles revealed by the Word held sway over an even greater empire of the spirit and thus contributed to the depth of the language. In addition the exposure to new peoples and experiences enriched the Arabic language immeasurably. This process refined the language with new meanings and styles and lofty ideas, developing Arabic into the medium of communication of a bright new civilisation instead of being the simple expression of desert nomads.

As for the culture of the Arab, Islam caused a transformation of wide dimensions. The literary arts became more diverse and served better purpose. The meanings of the poet and the singer became more profound and refined, and their messages more forceful. If it were not for the Quran, the Arabs would not have had the linguistic sciences of grammar, morphology and rhetoric. Nor would the profound theological and jurisprudence sciences based on the Holy Book have developed.

The cultural impact that Islam had on the Arabs is evidenced by the fact that they came to be known as the nation of ‘Read’, as they were primarily illiterate prior to the revelation of the Word. It is also a reference to the fact that the first verse of the Quran begins with the emphatic command to Read. The early Muslims did not hesitate to learn from the sciences developed by other nations, and the circle of Islamic civilisation was widened immeasurably by those scholars who themselves joined the Muslim community as it expanded.

Traits of the Arabic Muslim Personality

Much of the Arab personality derives from the impact that the revelation had on their culture. It can safely be said that Islam conferred on the Arab nation a new distinctive outlook and behaviour. A culture quite definitely shapes the individual personalities of its members, particularly in a traditionalist community such as the Arabs. Some cultural traits may diminish or change as history evolves, but the constancy of Islam has functioned to reinforce those elements that are sanctioned and nurtured by the religion. And this continuum has also preserved the finer aspects of the Arabic personality that predated the revelation of the Word.

There is a conspicuous pride and gratification among Muslim Arabs that God blessed them with the Divine Message and the commission to carry it to other nations. This responsibility adds a sense of honour and purpose to the Muslim personality, as evidenced by the Quranic verse:

But honour belongs to God and His Messenger and to the believers.
(Chapter of the Al Munafiqun, verse 8)

The orientation of the Muslim personality is neither strictly secular nor is it absolutely divine. The admirable course for a true believer is a balanced search for happiness on earth and paradise in the hereafter as per the following verse:

Seek with the wealth which God has bestowed on you (to enter) the home of the hereafter, but do not forget your portion of this world. Do good as God has been good to you.
(Chapter of the Al Qasas, verse 77)

Diligence and perseverance are among the personality traits that Muslims admire. The believer has to persevere in his obligation to spread the Word of God. It is to be expected that they will be diligent in striving for success, but each also has an obligation according to his or her capability to protect one’s rights, family and homeland. The ‘jihad’ or struggle to protect the Muslim domain, is a sacred matter for all Muslims. According to the Hadith, the Prophet Mohammed was quoted to have said, “A person, who does not engage in Jihad or does not think of doing so, dies like a pagan of pre-Islamic times”.

The Muslim is expected to lead a moderate lifestyle. The system of life dictated by the revelation encourages a balanced approach to life as it rejects both extravagance and stinginess. In this context, the Quran states:

Those are blessed who, when they spend, are not extravagant and not niggardly, but hold a just balance between those extremes.
(Chapter of Al Furqan, verse 67)

The believer should be modest and well tempered. Islam preaches against arrogance, insolence and foolishness. The Quran prohibits Muslims to imitate foolish behaviour as evidenced by the following verse:

The servants of God the Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say ‘Peace’.
(Chapter of the Furqan, verse 63)

Cleanliness and purity are admirable traits for the Muslim. Islam preaches that the believers must have a clean appearance in both heart and mind.

Finally, Islam made it imperative that its doctrines are translated into the actual behaviour of the believers. Whenever the phrase “those who believed” occurs in the Quran, it is always followed by “and carried out good deeds.” This confirms that sound belief is always grounded on good deeds and that the two are absolutely inseparable.

O you who believe! Why do you say that which you do not believe? It is grievously hateful in the sight of God that you say that which you do not do.
(Chapter of Al Saff, verses 1-2)

We have introduced to our dear readers the traits of personality that the Holy Quran and the Hadith of the Prophet encourage in the believers. These elements of character win the respect and admiration of the non-believers when they are properly and humbly exhibited in the actions of the believers. These are the traits that enabled the Word of God to spread so rapidly after its revelation to the Arabs.

These traits were the pillar of strength of the Arabs until a lack of vigilance allowed the Muslim nation to be weakened by a variety of internal and external influences. In the next article of this series, we will focus on the Arab Muslim of the modern era and the factors that have afflicted him.

The END.

Ray · 07-31-2005, 01:34 AM

It is essential to read the deeper meaning behind the sentences and words.

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Ray Postmaster General *Military Professional* Join Date: 08-20-03 Posts: 26,149 Country:	It is essential to read the deeper meaning behind the sentences and words.

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