Islam At the

Crossroads
Presented by: Sabaht Khurshid and Rozina
Presented to: Dr. Musab & Dr. Zeeshan
Contents
• Introduction about the author
• The open road to Islam
• The spirit of the West
• The shadow of the crusades
• About Education
• About Imitation
• Hadith and Sunnah
• Conclusion
About the Book
 Islam at the Crossroads is a book written by Muhammad Asad. The book originally
published in Delhi and Lahore in 1934 and was later reprinted by Dar Al-Andulas
in 1982 with an additional note by the author.
 The book is basically a plea to Muslims to avoid blind imitation of Western social
forms and values, and to try to preserve instead their Islamic heritage which once
upon a time had been responsible for the glorious, many-sided historical
phenomenon comprised in the term "Muslim civilization". Asad dedicates the book
to "the Muslim youth of today in hopes that it may be of benefit
Muhammad Asad
• Muhammad Asad was a jew, and his name was
Leopold Weiss.
• He started taking part in some of the major
events of the Muslim world.
• After some time, he converted to Islam and
changed his name to Muhammad Asad.
• He was helping the post-colonial Muslim world.
He also translated the Holy Quran.
• He lived his life as a committed advocate for the
enduring virtue of traditional Islamic civilization
in the face of modernity.
• His autobiography ‘The Road to Mecca’
emphasis Muslims to value traditions.
Introduction
 In "Islam at the Crossroads," the author aims to convey the
importance of preserving and re-awakening the cultural and
ideological aspects of Islam.
 By emphasizing "re-awakening" and "preserving," the author
suggests a need to reconnect with the fundamental values and
principles of Islam as expressed in the Quran and the Prophet's
Sunnah (traditions).
 This implies a desire to revive the spiritual essence of Islam and
to maintain its relevance in contemporary society.
 The author likely intends to encourage readers to reflect on the
core teachings of Islam and to apply them to modern
challenges, while also safeguarding the cultural heritage that
stems from Islamic civilization.
Continued..
 The writer seems to be highlighting their personal experience of encountering a
cultural contrast between the Western and Eastern ways of life. They express a
sense of admiration and sympathy for what they perceive as a more tranquil and
human-centered approach to life in the East, as opposed to the hurried and
mechanized lifestyle prevalent in Europe.
 This appreciation for the Eastern perspective prompts the writer to delve deeper
into the reasons behind this cultural disparity, which ultimately leads them to
explore the religious teachings of Islam. While their interest in Islam initially does
not lead to conversion, it does offer them a new perspective on society, one that
they perceive as progressive and humane.
 Through this passage, the writer likely aims to underscore the richness and
diversity of cultural experiences and to invite readers to consider alternative
worldviews beyond their cultural norms. Additionally, they may seek to provoke
reflection on the role of religion in shaping societal values and outlooks on life.
The Open Road of Islam
 At that time goods started transferring ,import and export system was gaining
momentum ,economic interdependence , in result no country can effort to remain away from
it .According to "Islam at the Crossroads," the author is talking about how important it is
becoming to share ideas and cultural values in addition to things. They admit that although
cultural and economic exchanges frequently take place simultaneously, the processes guiding
them are different.
 The author argues that although mutuality, or the benefit to both sides of a trade, is necessary
for the exchange of goods in economics, the dynamics of cultural exchange may not adhere to
the same guidelines. Cultural values and ideas, as opposed to things, have the ability to spread
asymmetrically, meaning that one culture might affect another without necessarily receiving
the same effect in return.
The Open Road of Islam
 This insight could prompt the writer to talk about
the effects of cross-cultural interaction, such the
possibility of cultural imperialism or the enhancing
of
The Spirit of West
 What we can call the "religious attitude" is a natural
byproduct of the biological and intellectual makeup of
humans. The mysteries of existence, birth, and death, as
well as infinity and eternity, are beyond human
comprehension. His logic halts in front of impassable walls.
Thus, he is limited to two actions.
 This, in my opinion, explains the distinctive style of the
Islamic prayer, which combines physical gestures and
spiritual focus.
 This method of prayer is frequently cited by those who
oppose Islam as evidence supporting their claims that it is
an externalist and formalistic religion. Furthermore, those
practicing other religions are used to neatly distinguishing
between the "spiritual" and the "body".
Continued..
 He said the concept of worship in Islam is different from that in any other religion.
 The KABAH towards which every Muslim turns his face for offering prayers with firm
belief in the oneness of God.

"I have not created the invisible beings and mankind to any end other than that they
may [know and] worship Me" 51:56.

 When the writer discusses the concept of "absolute" perfection in the context of human
beings, they seem to be emphasizing the inherent limitations of humanity compared to the
divine. By stating that "the Absolute belongs to the realm of Divine attributes alone," the
writer is suggesting that perfection in its absolute sense is an attribute exclusive to the
divine realm.
Continued
They could investigate topics like authentic complaints, the depiction of the
Campaigns in Islamic accounts, and the effect of Crusader symbolism on
contemporary struggles and legislative issues. Also, the chapter might look at efforts
to settle past disputes and make Muslims and Christians more empathetic. This
could include drives for interfaith discourse, verifiable grant pointed toward
returning to and reworking the Campaigns, and endeavors to advance harmony and
participation in locales generally impacted by Crusader-Muslim contentions. By and
large, the section probably gives a nuanced examination of the getting through
tradition of the Campaigns in the Muslim world and its suggestions for
contemporary Muslim-Christian relations.
Continued..
"Islam at the Junction" is a book that looks at the contemporary difficulties
confronting Islam in the edge cutting world. The author most likely delves into the
historical impact of the Crusades on the Muslim world and how those historical
events continue to shape perceptions and interactions today in the chapter titled
"The Shadow of the Crusades." During the Middle Ages, European Christians
launched a series of military campaigns against Muslims in the Holy Land. Both
Christian and Muslim societies were shaped by these campaigns, which had a long-
lasting impact on religious, political, and cultural dynamics. The author may
discuss in this chapter how the Crusades' memory still elicits strong emotions and
shapes Muslim attitudes.
The Shadow of the Crusades
The inward strength and social adequacy of the Islamic world were better than anything
humankind had until recently accustomed to the structure of social groups The shadow
of the campaigns The author of this chapter began a new chapter by emphasizing yet
another reason why Muslims should not imitate Western civilization. In view of the
otherworldly contradiction Greeks and Romans considered themselves to be the only
civilized people, a deeply ingrained and fervent form of racism. In correlation Islam has
confidence in balance Yet, barely any Muslims he alludes to inclination creeps.
Inconsistent Islamic courts framework twisted the genuine image of Islam This
contortion not bound one nation but rather numerous western nations. Furthermore,
Muslims confronting analysis One reason world isolated into two Europeans and
barbarians. ( subcontinent especially Muslims ) Mid-life stage And the Crusades brought
it into hostile contact with the Islamist world precisely at that crucial time.
Continued…
There had been, certainly, clashes among Muslims and
Europeans before the age of the Campaigns: the Bedouin
victories of Sicily and Spain and their assaults upon Southern
France. Be that as it may, those wars occurred before Christian
Europe's enlivening to its new social awareness, and thusly they
had in their time, essentially according to the European
perspective, the personality of nearby issues and were not yet
completely figured out in the entirety of their significance. For
many centuries to come, Europe's attitude toward Islam was
largely determined by the Crusades. After that Europe imagined
itself as a solidarity against universe of Islam in outcome it was
terrible for Islam it needed to bear The crusader's blaze On the
Muslim sides there were constantly existed an earnest and shared
resilience.
Continued…
European brain against the Muslim world overall through a purposeful deception,
cultivated by the Congregation, of the lessons and standards of Islam. It was at the hour of
the Campaigns that the ludicrous idea of Islam as a religion of unrefined sensualism and
severe brutality, of a recognition of customs rather than a cleansing of the heart, entered
the psyche of Europe, to stay there for quite a while. Hatred began as a seed. The West's
attitude toward the Muslim world and all things Islamic is influenced by the spirit of the
Crusades, albeit in a very diluted form. In Muslim circles we frequently hear the
attestation that the Occident's disdain of Islam, because of those vicious contentions
before, is slowly vanishing in our days. Even the West is said to exhibit signs of a
preference for Islam .
About Education "names" are a symbolic
expression for the power of
 Importance of Education in Islam defining terms, the power of
 And He imparted to Adam all the names articulate thinking which
 Striving after Knowledge is a sacred duty imposed on is peculiar to the human being.
every Muslim, male and female.
 Islam has never been a barrier to progress and science. It
appreciates the intellectual activities of man to such a
degree as to place him above the angels.
Continued..
Why have Muslims not progressed in the field of knowledge and science ?
 They do not realize the fact that Islamic and western civilization have opposed
conceptions of knowledge.
 Western intelligentsia is anti-religious and materialistic.
 Muslims see, learn, approach sciences through the lens of western civilization.
 They wish to think in the western patterns of thought.
 They wish to exchange the spiritual civilization of Islam for the materialistic
experimentation of the West, whether Capitalist or Marxist.
Continued..
How to solve these issues?
 Only teach natural sciences and mathematics in Muslim
schools.
 Philosophy, literature and history are subjective subjects;
therefore, they should not be taught in an Islamic state.
 Boundless exaggeration of Western values and concepts “What is success according to
induces young and unripe minds to imbibe wholeheartedly you?
the spirit of Western civilization.
 The development of humanity can be judged only based on “How many of us wants to go to
European cultural experiences.  Redefines the meaning the US?
of success
 Western society is superior to other civilizations.  a third
world country?
 Islamic literature and philosophy should be taught.
Be proud of your deen and
civilization.
About Imitation
 Imitating western mode of life is the greatest danger.
 The author blames enlightened Muslims for believing:
Progress lies in adopting social and economic rules of
the West.
 Many Muslim intelligentsia believes that adopting
western way of life has no spiritual consequence.
Whoever imitates other people becomes one of them -
Hadith
 Acquiring outward appearance of the civilization leads
to slow and imperceptible infringement of our mental
attitudes.
Continued
 Soon people become normal to Haram things, effecting spiritual essence of Islam.
 Betrays his preference for its civilization
 Why Muslims copy West?
 Inferiority complex which lead to
 Unnecessary justification that Islam is compatible with the adoption of Western values.
 liberal Islam, e.g handshake with Na Mehram
 What should be done ?
 A Muslim must live with his head held high.  he is distinct and different from the rest of
the world,
 Free themselves from apologizing for their social and religious structure.
 Muslims should not completely seclude themselves form the west.
 Avoid copying outward appearances and the spirit of western culture, Muslims should not
sacrifice their intellectual and aesthetic independence.
 It can be regenerated the moment it is brought back to its own reality.
 Hadith and Sunnah
 The only tonic to all problems Muslim Ummah is facing.
 Observance of the Sunnah is synonymous with Islamic
existence and progress. Neglect of the Sunnah is
synonymous with a decomposition and decay of Islam. The
Sunnah is the iron framework of the House of Islam;
 The attitudes, actions and sayings of Holy Prophet (S.A.W)
is Sunnah.
 He showed us how to achieve complete harmony between
the moral and the material aspects of human life.
 Sunnah is obviously opposed to the fundamental ideas
underlying Western civilization
 Sunnah is only binding explanation of the Qur'anic
teachings
Hadith and Sunnah
'If you love God, follow me, [and] God will love you and forgive you your
sins; for God is much-forgiving, a dispenser of grace.’

 He led a life which depicts how a human being can carry his devotional and
spiritual matters with social and daily life.
 He was a great leader, teacher, commander, administrator, father, and husband.
 He was the only source of interpretation of Quran.
 Hadiths are the authentic sources from which we learn about the Sunnah of
Prophet (S.A.W). They have been transmitted to ummah through his
companions, and after a rigorous way of collecting hadiths, they have reached a
common man.
Conclusion
 Present world has failed to
 present a supra-national concept as the concept of Ummah in
Islam
 create a social structure to resolve conflicts and minimize friction
between its members.
 enhance the dignity of man
 Islam is not a mere culture, but it is a culture-producing force -a Law
decreed by God Almighty to be followed by humanity at all times
and everywhere.
 Islam is not in debasement and decays: Muslims are, who have given
up their social, intellectual, and economic responsibilities.
Conclusion
 Islam does not need reforms; Islam, as a spiritual and social
institution, cannot be "improved . It is the Muslims who need new
principles of conduct for Islamic revival. A change from within
Muslims is required.
 We need to regenerate our social and intellectual capabilities by giving
up intellectual defeatism and improving our education.
 We should inculcate teachings of the Quran and Sunnah in every
matter of our lives.
Conclusion
The problem facing the Muslims today is the
problem of the traveller who has come to a
crossroads. He can remain standing where he is;
but that would mean death by starvation. He can
choose the road bearing the sign "Towards
Western Civilization"; but then he would have
to say good-bye to his past forever. Or he can
choose the other road, the one over which is
written: "Towards the Reality of Islam". It is this
road alone which can appeal to those who
believe in their past and in the possibility of its
transformation into a living future.
Thank You