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Muhammad Asad (2 July 1900 – 23 February 1992), born Leopold Weiss, was a journalist, traveler, writer, social critic, linguist, thinker, reformer, diplomat, political theorist, translator and scholar. Asad was one of the 20th century's most influential Jewish Muslims.
- It doesn't matter if you agree or disagree with my interpretations, even the classical Quran commentators disagreed on many details. Disagreement deepens our understanding of the Quran.
- Documentary, A Road To Mecca
- Jew or Arab. Both here are brimming over with an intolerant hatred that leads them nowhere. Each side says to the other: You do not belong here.
- Documentary, A Road To Mecca.
- Some Muslim scholars argue that the concept of Democracy is not compatible with the concept of an Islamic state. But of course it is and the Quran outlines the essence of Democracy.
- Documentary, A Road To Mecca.
Islam at the Crossroads (1934)
- Islam appears to me like a perfect work of architecture. All its parts are harmoniously conceived to complement and support each other; nothing is superfluous and nothing lacking, with the result of an absolute balance and solid composure. Probably this feeling that everything in the teachings and postulates of Islam is "in its proper place" has created the strongest impression on me.
- Preface to the first 1934 edition, p. xviii.
- By imitating the manners and the mode of life of the West, the Muslims are being gradually forced to adopt the Western moral outlook: for the imitation of outward appearance leads, by degrees, to a corresponding assimilation of the world-view responsible for that appearance.
- Chapter 5, p. 72.
The Road to Mecca (1954)
- We allow ourselves to be blown by the winds because we do know what we want: our hearts know it, even if our thoughts are sometimes slow to follow- but in the end they do catch up with our hearts and then we think we have made a decision.
- Page 68.
- While I thus cogitate in disquiet and perplexity, half submerged in dark waters of a well in an Arabian oasis, I suddenly hear a voice from the background of my memory, the voice of an old Kurdish nomad: If water stands motionless in a pool it grows stale and muddy, but when it moves and flows it becomes clear: so, too, man in his wanderings. Whereupon, as if by magic, all disquiet leaves me. I begin to look upon myself with distant eyes, as you might look at the pages of a book to read a story from them; and I begin to understand that my life could not have taken a different course. For when I ask myself, 'What is the sum total of my life?' somthing in me seems to answer, 'You have set out to exchange one world for another-to gain a new world for yourself in exchange for an old one which you never really possessed.' And I know with startling clarity that such an undertaking might indeed take an entire lifetime.
- Page 48.
- Under the impact of Western cultural influences, the souls of many Muslim men and women are slowly shrivelling. They are letting themselves be led away from their erstwhile belief that an improvement of living standards should be but a means to improving man’s spiritual perceptions; they are falling into the same idolatry of ‘progress’ into which the Western world fell after it reduced religion to a mere melodious tinkling somewhere in the background of happening; and are thereby growing smaller in stature, not greater: for all cultural imitation, opposed as it is to creativeness, is bound to make a people small.Not that the Muslims could not learn much from the West, especially in the fields of science and technology. But, then, acquisition of scientific notions and methods is not really ‘imitation’: and certainly not in the case of a people whose faith commands them to search for knowledge wherever it is to be found. Science is neither Western nor Eastern, for all scientific discoveries are only links in an unending chain of intellectual endeavour which embraces mankind as a whole. Every scientist builds on the foundations supplied by his predecessors, be they of his own nation or of another; and this process of building, correcting and improving goes on and on, from man to man, from age to age, from civilisation to civilisation: so that the scientific achievements of a particular age or civilisation can never be said to ‘belong’ to that age or civilisation. At various times one nation, more vigorous than others, is able to contribute more to the general fund of knowledge; but in the long run the process is shared, and legitimately so, by all. There was a time when the civilisation of the Muslims was more vigorous than the civilisation of Europe. It transmitted to Europe many technological inventions of a revolutionary nature, and more than that: the very principles of that ‘scientific method’ on which modern science and civilisation are built. Nevertheless, Jabir ibn Hayyan’s fundamental discoveries in chemistry did not make chemistry an ‘Arabian’ science; nor can algebra and trigonometry be described as ‘Muslim’ sciences, although the one was evolved by Al-Khwarizmi and the other by Al-Battani, both of whom were Muslims: just as one cannot speak of an ‘English’ Theory of Gravity, although the man who formulated it was an Englishman. All such achievements are the common property of the human race. If, therefore, the Muslims adopt, as adopt they must, modern methods in science and technology, they will do not more than follow the evolutionary instinct which causes men to avail themselves of other men’s experiences. But if they adopt - as there is no need for them to do - Western forms of life, Western manners and customs and social concepts, they will not gain thereby: for what the West can give them in this respect will not be superior to what their own culture has given them and to what their own faith points the way.If the Muslims keep their heads cool and accept process as a means and not an end in itself, they may not only retain their own inner freedom but also, perhaps, pass on to Western man the lost secret of life’s sweetness.
- At all times people had known greed: but at no time before this had greed outgrown a mere eagerness to acquire things and become an obsession that blurred the sight of everything else: an irresistible craving to get, to do, to contrive more and more - more today than yesterday, and more tomorrow than today: a demon riding on the necks of men and whipping their hearts forward toward goals that tauntingly glitter in the distance but dissolve into contemptible nothingness as soon as they are reached, always holding out the promise of new goals ahead - goals still more brilliant, more tempting as long as they lie on the horizon, and bound to wither into further nothingness as soon as they come within grasp: and that hunger, that insatiable hunger for ever new goals gnawing at man's soul: Nay, if you but knew it you would see the hell you are in.
- Well,' I answered, 'when a Westerner discusses, say, Hindu-ism or Buddhism, he is always conscious of the fundamental differences between these ideologies and his own. He may admire this or that of their ideas, but would naturally never consider the possibility of substituting them for his own. Because he a priori admits this impossibility, he is able to contemplate such really alien cultures with equanimity and often “with sympathetic appreciation. But when it comes to Islam - which is by no means as alien to Western values as Hindu or Buddhist philosophy this Western equanimity is almost invariably disturbed by an emotional bias. Is it perhaps, I sometimes wonder, because the values of Islam are close enough to those of the West to constitute a potential challenge to many Western concepts of spiritual and social life?
- My own observations had by now convinced me that the mind of the average Westerner held an utterly distorted image of Islam. What I saw in the pages of the Koran was not a ‘crudely materialistic’ world-view but, on the contrary, an intense God-consciousness that expressed itself in a rational acceptance of all God-created nature: a harmonious side-by-side of intellect and sensual urge, spiritual need and social demand. It was obvious to me that the decline of the Muslims was not due to any shortcomings in Islam but rather to their own failure to live up to it.For, indeed, it was Islam that had carried the early Muslims to tremendous cultural heights by directing all their energies toward conscious thought as the only means to understanding the nature of God’s creation and, thus, of His will. No demand had been made of them to believe in dogmas difficult or even impossible of intellectual comprehension; in fact, no dogma whatsoever was to be found in the Prophet’s message: and, thus, the thirst after knowledge which distinguished early Muslim history had not been forced, as elsewhere in the world, to assert itself in a painful struggle against the traditional faith. On the contrary, it had stemmed exclusively from that faith. The Arabian Prophet had declared that ‘Striving after knowledge is a most sacred duty for every Muslim man and woman’: and his followers were led to understand that only by acquiring knowledge could they fully worship the Lord. When they pondered the Prophet’s saying, ‘God creates no disease without creating a cure for it as well’, they realised that by searching for unknown cures they would contribute to a fulfilment of God’s will on earth: and so medical research became invested with the holiness of a religious duty. They read the Koran verse, ‘We create every living thing out of water’ - and in their endeavour to penetrate to the meaning of these words, they began to study living organisms and the laws of their development: and thus they established the science of biology. The Koran pointed to the harmony of the stars and their movements as witnesses of their Creator’s glory: and thereupon the sciences of astronomy and mathematics were taken up by the Muslims with a fervour which in other religions was reserved for prayer alone. The Copernican system, which established the earth’s rotation around its axis and the revolution of the planet’s around the sun, was evolved in Europe at the beginning of the sixteenth century (only to be met by the fury of the ecclesiastics, who read in it a contradiction of the literal teachings of the Bible): but the foundations of this system had actually been laid six hundred years earlier, in Muslim countries - for already in the ninth and tenth centuries Muslim astronomers had reached the conclusion that the earth was globular and that it rotated around its axis, and had made accurate calculations of latitudes and longitudes; and many of them maintained - without ever being accused of hearsay - that the earth rotated around the sun. And in the same way they took to chemistry and physics and physiology, and to all the other sciences in which the Muslim genius was to find its most lasting monument. In building that monument they did no more than follow the admonition of their Prophet that ‘If anybody proceeds on his way in search of knowledge, God will make easy for him the way to Paradise’; that ‘The scientist walks in the path of God’; that ‘The superiority of the learned man over the mere pious is like the superiority of the moon when it is full over all other stars’; and that ‘The ink of the scholars is more precious that the blood of martyrs’.Throughout the whole creative period of Muslim history - that is to say, during the first five centuries after the Prophet’s time - science and learning had no greater champion than Muslim civilisation and no home more secure than the lands in which Islam was supreme.
The Principles of State and Government in Islam (1961)
Page numbers refer to the 1961 edition published by Islamic Book Trust
- Islam is a complete, self-contained ideology which regards all aspects of our existence—moral and physical, spiritual and intellectual, personal and communal—as parts of the indivisible whole which we call "human life."
- Chapter 6: Conclusion, p 95
- The ideology of Islam is as practicable or as impracticable as we Muslims choose to make it.
- Chapter 6: Conclusion, p 107
- True progress is not possible without a variety of opinions, for it is only through the friction of variously constituted intellects and through the stimulating effect they have on one another that social problems are gradually clarified and thus brought within the range of solution.
- Chapter 3: Government By Consent And Consent, p 48
- A state inhabited predominantly or even entirely by Muslims is not necessarily synonymous with an "Islamic state": it can become truly Islamic only by virtue of a conscious application of the sociopolitical tenets of Islam to the life of the nation, and by an incorporation of those tenets in the basic constitution of the country.
- Chapter 1: The Issue Before Us, p 1
- It is only within the framework of an independent ideological state built on the principles of Islam and endowed with all the machinery of government, legislation, and law-enforcement that the ideals of Islam can be brought to practical fruition.
- Chapter 6: Conclusion, p 96
- Our reason tells us that a community based on ideas held in common is a far more advanced manifestation of human life than a community resulting from race or language or geographical location.
- Chapter 6: Conclusion, p 96
- The Law-Giver meant us Muslims to provide for the necessary, additional legislation through the exercise of our Ijtihad (Independent Reasoning) in consonance with the spirit of Islam.
- Chapter 1: The Issue Before Us, p 14
- There can be not the least doubt that an Islamic constitution to be evolved thirteen centuries after the Right-Guided Caliphs may legitimately differ from that which was valid in and for their time.
- Chapter 2: Terminology And Historical Precedent, p 27
- There is not only one form of the Islamic state, but many; and it is for the Muslims of every period to discover the form most suitable to their needs—on the condition, of course, that the form and the institutions they choose are in full agreement with the explicit, unequivocal shariah laws relating to communal life.
- Chapter 2: Terminology And Historical Precedent, p 23
- Human ingenuity has not evolved a better method for corporate decisions than the majority principle.
- Chapter 3: Government By Consent And Consent, p 50
- A "Presidential" system of government, somewhat akin to that practiced in the United States, would correspond more closely to the requirements of an Islamic polity than a "Parliamentary" government in which the executive powers are shared by a cabinet jointly and severally responsible to the legislature.
- Chapter 4: Relationship Between Executive and Legislature, p 61
- The duty and the right to express one's opinion freely may be meaningless—and on occasion even injurious to the best interests of the society—if those opinions are not based on sound thought, which, in its turn, presupposes the possession of sound knowledge.
- Chapter 5: The Citizens And The Government, p 86
- A state, in order to be truly Islamic, must arrange the affairs of the community in such a way that every individual, man and woman, shall enjoy that minimum of material well-being without which there can be no human dignity, no real freedom and, in the last resort, no spiritual progress.
- Chapter 5: The Citizens And The Government, p 89
- Instead of being given a true, simple—and therefore easily understandable—picture of Islamic Law, the Muslims are presented with a gigantic, many-sided edifice of fiqhi deductions and interpretations (a secondhand Islam, as it were) arrived at by individual scholars and schools of thought a thousand years ago.
- Chapter 6: Conclusion, p 100
- Their [Conservative Muslims'] insistence that a modem Islamic state would have to be an exact replica of the "historic precedents" of our past is apt to bring the very idea of the Islamic state into discredit and ridicule.
- Chapter 6: Conclusion, p 97
This Law of Ours and Other Essays (1987)
Page numbers refer to 2001 edition published by Islamic Book Trust, Kuala Lumpur
- A Muslim is he who carries the fear of God in his heart and tries, by following the ways of Islam, to rise in spiritual stature: and not merely he who happens to have been born in a Muslim house and bears a Muslim name.
- Chapter: Calling All Muslims, Radio Broadcast # 7, p 117
- For let there be no mistake about it: freedom is not an end in itself—it is only a means to an end. The moment you achieve freedom from something, the question arises: What is this freedom for? It is this question which the Muslim millah is now being called upon to answer.
- Chapter: Calling All Muslims, Radio Broadcast #1, p 92
- Literally, this word (Islam) denotes "self-surrender" and, in the deeper sense, "man's self-surrender to God". As soon as we become fully aware that God exists, and thereupon surrender ourselves to Him both in our faith and in our attitudes, we fulfil the meaning of our life.
- Chapter: Answers of Islam, Answer to Question # 17, p 158
- To give a valid Islamic content, as well as a creative, positive direction to the people's dreams and desires; to prepare them not only politically (in the conventional context of this word) but also spiritually and ideologically for the great goal of Pakistan: this is the supreme task awaiting our leaders.
- Chapter: What Do we Mean by Pakistan, p 84
- We are neither a racial nor a national entity in the conventional meaning of this term; we have become a nation only on the strength of an ideology, a common belief in a particular way of life: and that ideology, that way of life is expressed in one single word: Islam.
- Chapter: Calling All Muslims, Radio Broadcast # 4, p 105
- The poet-philosopher put greater stress on the spiritual aspect of our struggle, while the Quaid-e-Azam was mainly concerned with outlining its political aspect: but both were one in their intense desire to assure to the Muslims of India a future on Islamic lines.
- Chapter: Calling All Muslims, Radio Broadcast # 5, p 108
- They (the British Rulers) devised for us an educational system in which all independence of thought would be stifled from the very first stages of one's school life—for, according to Macaulay, such a system was the best means of obtaining suitable clerks for the offices of the East India Company and, besides, of training obedient subjects.
- Chapter: Calling All Muslims, Radio Broadcast # 6, p 112
- No nation can prosper unless the men and women of whom it is composed apply to their own behaviour the same high standards of social morality as they demand of the officers of their government; for it is your fathers, your sons and your brothers—in a word, it is yourselves—who are responsible for the country's administration.
- Chapter: Calling All Muslims, Radio Broadcast # 6, p 114
- It is not quite reasonable to expect of our Government that it should lead us in the direction of Islamic integrity and solidarity—while that integrity and solidarity are absent in our own behavior.
- Chapter: Calling All Muslims, Radio Broadcast # 7, p 116
- The cause of the intellectual and spiritual decadence of the entire Muslim world is not to be found in a supposedly overwhelming "worldliness" of the Muslim people but, on the contrary, in the insufficient worldliness on the part of their religious leadership: a failure which resulted in the gradual alienation of the Muslim faith from the Muslim reality.
- Chapter: Islam And The Spirit Of Our Times, p 133
- Although science is well qualified to make us progressively comprehend something of the world around us and of the life within us, it is neither able nor called upon to pronounce a judgment regarding the spiritual goal of human life and thus to provide us with ethical guidance.
- Chapter: Answers of Islam, Answer to Question # 3, p 142
- Within the Islamic concept of society there is no room for the concept of a "secular" state for the simple reason that Islam does not admit of any separation between "religious" and "mundane" life-concerns.
- Chapter: Answers of Islam, Answer to Question # 24, p 165
- In the last resort, the moral quality of a government—of any government—is conditioned by the moral quality of the people whom it governs: for it is the people themselves who produce the personnel of the great administrative machinery which we describe as "government".
- Chapter: Calling All Muslims, Radio Broadcast # 7, p 116
- All scientific research is of utmost significance in the world-view of Islam, for it enables us to comprehend better and better the fact that all creation is based upon a definite divine plan, and is thus apt to strengthen and deepen our conviction of God's existence and omnipotence
- Chapter: Answers of Islam, Answer to Question # 3, p 141
- Every born Muslim must be reconverted to Islam sometime during his life; Islam cannot be inherited. In view of this, it was alarming when a levelheaded and realistic man like Muhammad Asad, towards the end of his long life, revealed to me serious doubts as to whether as in 1926, he would again find his way to Islam, if he were again a young man in today’s Muslim world.
- Dr. Murad Hofmann in his book, Journey to Makkah ()
Relevant Editions of Books mentioned above
- Principles of State and Government in Islam, 1961 edition by Islamic Book Trust
- Islam at The Crossroads, 1982 edition published by Dar Al-Andalus
- The Road To Mecca, 2004 edition published by The Islamic Bulletin
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