Nationalism and cultural pluralism in Islamic thought

Abstract

Is it possible for one country to have several cultures, or in another way: can several cultures exist in one country?

This research attempts to answer this question from the perspective of the Islamic thought, adopting the approach of the Glorious Qur'an in referring any controversial matter to Allah and His Prophet (peace be upon him) in order to reach the truth. It deals comprehensively and realistically with this topic, following a wisdom which is consistent with Islamic care for unity, the harmony of Muslims' hearts, the unification of their word, and warning them against the cultural conflict which is the reason for enmity and division.

The research deals with the following issues:

1- The meaning of home.

2- The concept of nationalism in the Islamic thought.

3- Nationalism and culture.

4- The function of Islamic culture in building the identity of the homeland culture.

5- The cultural identity and the multiplicity of cultures.

6- The Islamic culture and multiculturalism.

7- Diversity of cultures within an Islamic country.

8- The national culture and (globalization).

Introduction:
Praise be to Allah and peace be upon the one who was sent as a mercy to the worlds [i.e., Prophet Muhammad], his family, his Companions, and those who follow him until the Day of Judgment.

The cultural scene in Islamic countries has witnessed intellectual and sectarian conflicts, and subjected to political and social developments. In the middle of these complex circumstances and successive developments, the following question arises:
Can one country include several cultures or in another way: Is it possible that several cultures exist in one country?

This question has a basis to stand on and the answer is affected by different intellectual and dogmatic directions. As for the basis on which it is based, it is the reality of the Islamic societies which were gathered under one public Islamic culture, but were split into multiple cultures with special qualities. As for the intellectual and ideological trends, the answer is different because they affect these societies visibly.

This research attempts to answer this question from the perspective of the Islamic thought, following in this approach the manner of the Qur'an in referring any conflict to Allah and His Messenger (peace be upon him) seeking for the truth. Allah (Glory be to Him) says: "(And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination." [Surat An-Nisa': 59]. It deals comprehensively and realistically with this topic, following a wisdom that is consistent with Islamic care for unity, the harmony of Muslims' hearts, the unification of their word, and warning them against the cultural conflict which is the reason for enmity and division.

The issue of (nationalism and cultural pluralism) is vital and problematic in the same time, where if it is studied, it cannot end up to one precise view because of the methodological, ideological, cultural, and educational effect in accepting or rejecting the cultural pluralism. However, the best we can say is: it is an important and worthy issue that needs more study to illustrate its aspects and deal with its different problems.

The Meaning of "Home"

Home in terminology is: A place where a person lives [1, vol. 6, p. 4868].

The Qur'an calls it a house in Allah's Saying: "So the earthquake seized them, and they lay (dead), prostrate in their homes." [Surat Al `Ankabut: 37]. And in Allah's Saying: "Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity." [Surat Al Mumtahinah: 8]. On the other hand, the Sunnah used both words "home and house" in the Hadith which says: "It is my home and house." [2, vol. 3, p. 177].

Place of Birth: is the place where a person is born and the place in which he loves to stay and years to. [3, vol. 3, p. 1252].

Citizenship has Two Meanings:
The first is: The meaning of "innate" instinct, stemming from the human love for his homeland and his sense of belonging to it as a result of getting familiar with its places, especially the places of play in young age as Ibn Ar-Rumy stated:

And the homelands were made beloved to their inhabitants because of the places where youth used to play.

Their homelands will remind them with the times of youth and youth will yearn to these days.

It is an instinct which humans, animals, and birds have in common.

The other meaning is: An intellectual and dogmatic that is deeper than being an emotional trend and a natural inclination to the place where a person is born and brought up on its land. The philosophical doctrines changed the meaning of citizenship to an intellectual ideology. These general principles and ritual behaviors are planted in people's minds and youth are raised on them, therefore, situations are judged according to them, and others are seen through them. [4, p. 172].

The History of Nationalism in human Thought

Nationalism is a modern concept that imposed itself on the map of human thought even if it is deep-rooted in history. It was known by this philosophical view in old communities, such as the nationalism of Greece that had divided society into free people and slaves and distinguished between them in terms of rights and duties. We had the nationalism of the Roman Empire which used to look at the subject peoples as slaves subordinate to the mother land. It did not allow these nations to melt into its pot and integrate into it. This tendency showed up again coupled by local nationalities in Europe after the French Revolution to replace the religious tendency of Christianity gradually, and become one of the givens of the nineteenth century that are directed to all the state systems to serve this trend of sectarian tendency. [5, p. 47].

This tendency has managed to divide Europe into popular rival principalities; and each principality made up its national view of things and others. It also attempted to turn the general values into specific national values that led to the deterioration of relations between these countries fueling wars between them for many years, and bequeathed ruin and destruction generation after generation as the British philosopher Bertrand Russell said regarding the national Germans: "They believe that the interests of Germany are the most important regardless the interests of other countries and without thinking of the harm that might befall other countries. They do not think of the bad results of their policy to the destruction of cities and people, nor do they think of the damage that might lead to the deterioration of civilization that cannot be reformed." His words were about the Nazi Germany, which adopted a national trend. Sayings such as: "Germany alone could lead the world" [5, p. 50] circulated and as soon as the war, which raged between the countries of Europe, ended, competition took place again to colonize other nations. After the retreat of the colonial waves, these countries realized the bad consequences of the fanatic nationalities, began to escape from them, and getting close to one another in projects that are known as "the European Union" [4, p. 173-175].

In the Muslim world, the fans of the Western culture found in the tendency of nationalism, which spread in Europe, an idea to gather the people from each country to demand their rights, call for freedom, get rid of the injustice they suffered from. In the meantime, the colonial powers worked hardly to uphold this idea through arousing old disputes and nationalism among the Muslim nations, focusing on the natural features that distinct each country from the other and creating the spirit of localism and regionalism [6, p. 367] with the purpose of tearing Muslim societies apart and separating them from each other to prevent their unity and their common aspirations. On January 9, 1938, a report was submitted by the Minister of the British Colonies to his prime minister: "War taught us that Islamic unity is the greatest danger which the empire should fear and fight, not only the empire but all France. To our joy, the Islamic Caliphate had ended and I wish it would not come back. Our policy aims at preventing the Islamic unity as well as the Islamic solidarity, and it should ... " [7, p. 12].

Later on, this idea has been developed in the Islamic countries by those people who were affected by the European culture. They have turned the localism into nationalism, attacked the religious bond, and considered it a threat to the unity of Islamic countries, dispersed its word, kill its sympathy, and weakened its unity. [8, c. 1, p. 78].

Despite the black side of nationalism with its sectarian sense and the resulting conflict, the natural meaning of nationalism remains in the same meaning known today which seizes the human feelings, hopes, and senses.

Nationalism in the Islamic Thought

If the sectarian work linked the meaning of nationalism with land and home in the past, Islam does not deny the instinct of patriotism, and does not count it contradictory to its principles. Mustafa Kamel - an Egyptian nationalist - said: "Perhaps some people think that religion is contrary to nationalism or calling to religion is not part of nationalism, but I believe that nationalism and religion are correlated and the people whose hearts are full of religion will love their country truly." [8, 1, p. 82]. Islam considers patriotism an instinct that is well-established, so it promoted that instinct and did not confine it to any sectarian tendency, but linked between that instinct and religion. It worked to integrate humanity with one another without discrimination based on geographical boundaries; thereby, the concept of homeland was expanded to include faith and expanded nationalism to form an instinct belonging to earth and religious loyalty to Islam: its principles and values.

The harmony of religion and nationalism, where nationalism is imbued with Islam, had given patriotism a broader sense that exceeds regional boundaries and the meaning that is confined to the land to promote it from the concept of land and geographical location to the value, the prestige, and sanctity. It mixes that meaning with the meaning of principles and values that the citizens of a country believe in. The Prophet (peace be upon him) explained this meaning in his speech to Makkah when he migrated to Madinah: "What a good country you are! You are the most beloved country to me and were your people drove me out of you, I would not have resided anywhere else." [9, c 5, p. 723].

This situation explains his instinctive love to his country "Makkah," explaining that his emigration (from it) was against his wish and love, and because the Makkans drove him out and prevented Muslims to practice their teachings.

If the Prophet (peace be upon him) had sacrificed to stay home for the sake of his principles and values which the pagans of Makkah prevented him to practice, that was a choice between to continue to call for Islam by migration or give it up and stay home. There was a state of contradiction between giving priority to Islam or enjoying home and family. Therefore, the Prophet (peace be upon him) and his Companions (may Allah be pleased with them) gave priority to religion over anything else. The Qur'an confirmed that religion has the priority over anything else in the following Ayah: "Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight ... are dearer to you than Allah and His Messenger, and striving hard and fighting in His Cause, then wait until Allah brings about His Decision (torment). And Allah guides not the people who are Al-Fasiqun (the rebellious, disobedient to Allah)." [Surat At-Tawbah: 24].

It does not necessarily mean that Islam changes the loyalty of people from their land, peoples, and tribes; this is a physical and a natural matter that cannot be changed. The one who is born in a country is not condemned if he loves it. Bilal (may Allah be pleased with him), who emigrated to Madinah, sacrificed everything for his faith and yearned to his country Makkah while he was in Madinah saying:

Will it come the day when I see the water of Majannah (a place near Makkah) and will Shamah and Tafil (two mountains overlooking Majannah) will be visible to me.

When the Messenger of Allah (peace be upon him) heard the description of Makkah from Asil, his tears flowed over his cheeks. He said: "O Asil, do not break my heart." [10, part 1, p. 84]. Islam has approved this loyalty and did not consider the love of one's country contradicts faith nor inherent to it.

Allah (Glory be to Him) says: "Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity." [Surat An-Nisa': 66]. This Ayah has shown the love of those people to their countries although they were not Muslims. [11, 1, p. 414]. Islam did not consider land, blood, language, nor interests the first factors that connect people and did not give it priority to the sound faith. [12, p. 586].

If loyalty in human minds became complete and life became integral in its practices, there will be no contradiction between loyalty and faith. There will be no contradiction in thoughts and there will be no objection to practice the instinctive behaviors of humans. The connection between Islam and loving one's country exceeds contradiction to mixture, connection, and admitting what is instinct. Islam cannot be established except in a country, a place, a geography, and it will not become a Muslim land unless it subjects totally to the general concept of Islam, hence comes the need for a land to establish the religion on [13, p. 35].

Allah (Glory be to Him) says: "Have they not seen how many a generation before them We have destroyed whom We had established on the earth such as We have not established you? And We poured out on them rain from the sky in abundance, and made the rivers flow under them. Yet We destroyed them for their sins, and created after them other generations." [Surat Al-Hajj: 141].

A Muslim has the right to declare his instinctive love to his country and giving it priority to other countries: living in it, loving good for it, and providing it help to other without cutting the ties of Muslim brotherhood or neglecting other parts of the Muslim countries. The Muslim land does not have geographical boundaries for it extends with faith [14, p. 141] and it spreads in the corners of the globe because there is no contradiction between loving one's country and belonging to Islam. A Muslim may love his country and his fellow Muslims in other countries because it completes the system of Muslim brotherhood. [15, p. 31].

Islam recognizes nationalism as a right of peoples, and keeping this right is like giving life to it among nations because there is no meaning to life without keeping the independence of lands and countries. Any country gives up its right in independence and lives under the dominance of its enemy, it will be dead even if it takes the ruling of a living country. Professor Muhammad `Abdou says in the same context: "This is the norm which Allah, the Almighty, set for those nations that do not push away their enemies.

Life and death of nations are known to the people; the meaning of death is that the enemy destroyed the nation, eradicated its power, and ended its independence where they scattered and became dispersed and lost. Their presence depends on others and the meaning of life to them is giving them their independence. Cowardice of fighting the enemy, handing over the land, and fleeing is the real death that is fraught with shame. The dear and good life is the life which is free of aggression and fighting for the sake of Allah is more general than fighting for religion because it includes defending the boundaries of our land when it is attacked by enemies or it wants to humiliate us and attack our independence. If fighting was not for securing our religion, fighting will be for protecting the truth. Scholars have agreed that if enemy enters the Muslim lands, fighting back will become an individual duty for every Muslim." [16, c 4, p. 695-697].

Nationalism in Saudi Arabia

Nationalism in the Kingdom of Saudi Arabia represents the meaning consistent with pure instinct and Islam where the meaning of belonging to the Kingdom of Saudi Arabia bears great values as follows:
1 – It is the location that Allah has chosen for revelation, the stronghold of Islam, the store of its cultural values, its intellectual reference, their qiblah, and its land a home for Muslims alone until the end of the Hour. Allah (Glory be to Him) says: "Allah knows best with whom to place His Message." [Surat Al An`am: 124]. The Messenger of Allah (peace be upon him) said: "I shall drive the Jews and Christians out of the Arabian Peninsula until I leave only Muslims therein." [17, c. 3, p. 1388], i.e., do not let the People of the Scriptures live there because it is the fort of Muslims.

2 – Islam is the religion which Allah has chosen this location a home for it and its people. They establish the rites of Islam on its land, resort to it in arbitration, and act according to its principles, values, and legislations. Allah made it the last religion and abrogated all the previous religions, and did not accept any other religion. Allah (Glory be to Him) says: "And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers." [Surat Al `Imran: 85]. So, by this religion, the Peninsula gained its status, its character is distinguished, and its people felt their duty connected with it in their way of life.

This meaning was embodied in the Kingdom of Saudi Arabia, as since its founding, it is connected with religion and taking the responsibility to preserve it. In regard of reality, the country is entrusted with the Two Sacred Masjids and the sponsor of pilgrims and the visitors of the Prophet's Mosque. It also attempts to disseminate Islam through the institutions that call to Allah, enjoin good and forbid evil, establish the rulings of Allah, the executer of the prescribed penalties of Allah through the independent Shar`y courts which no one has an authority over them, but Shari`ah, and they are entrusted with Islam in all fields. The first article of the Saudi constitution stated that Saudi Arabia is an Arab and Islamic country with full sovereignty, its religion is Islam and its constitution is the Book of Allah, the Sunnah of His Messenger (peace be upon him), and its language is Arabic. The state has exercised this function in its three phases since it had been established at the hands of Imam Muhammad ibn Saud and Muhammad ibn `Abdul-Wahhab. So, it is the output of a reformist call that prevailed in the entire Arabian Peninsula and all its people enjoyed its shades, picked up its fruits: unity, pure monotheism, prosperity, and widespread knowledge.

The concept of citizenship implies commitment that means belonging to the Saudi Arabia, which requires the protection of its land, supporting its mission, and fighting to protect its sanctities and defending its cultural achievements: the moral and the material.

At the present time and more than ever, we need to deepen this concept in the minds of the youth after some Western ideas and opinions had sneaked to that Muslim country and its children as long as the secured residents who were targeted by the bloody incidents. Perhaps the following are the best means used to deepen these concepts:

1- Curricula that can ingrain the meaning of home and highlight its position in the whole world in general and in the Islamic world in particular. They speak about the Islamic characteristics, duties, and its good stances of Islamic causes, such as: Palestine, Bosnia, and Herzegovina, the role of charitable organizations in relieving the distressed and the needy in the Muslim world, and its support for international Islamic institutions such as the Islamic Conference Organization, the Association of the Islamic World, and the Islamic Bank.

2- Information such as press, TV, and radio that can be used to show the true picture of the Kingdom of Saudi Arabia, and its leading role in maintaining the values and principles of Islam. They defend Muslim issues in the international forums, and subject them to serve the establishment of the identity of this country in the hearts of its children through meaningful dialogue, the program which is in contact with the problems of the people and their social conditions. They also fight the coming ideas that contradict the sound faith and Shari`ah, and in treating the cases of deviation and extremism that may appear in the community affected by the neighboring communities.

Nationalism and Culture

Nationalism was emerged in the early nineteenth century associated with the (liberal) values or individual liberty and (democracy). France is considered the most prominent example for this correlation in modern Europe where the French patriots had adopted the idea of defending their own national culture along with their loyalty to the French State. Turkey is also one of the leading countries in the Muslim world that interested in developing their national culture through separating itself from the Arabs in: alphabet, dress, education, customs, and traditions [18, p. 20-26].

In the Arab world, nationalism emerged coupled with the call for the Arab unity, which had the objectives of resisting the Western colonialism to the Muslim countries. This project was characterized by building a new national culture that matches the Western culture policy that aims at separating religion from the state. The first reaction which the Muslim thinkers declared was they will hold firm with their Islamic Caliphate and will call the people to revive it again, which led to the emergence of a new intellectual trend that contradicts the idea of the Arab unity. It also calls for protecting the Islamic identity and defending it against the Western cultural invasion [19, p. 34-37] that sought to shrink it, liberate the Islamic countries from colonialism that occupies its land, and unify its people based on faith and Islamic principles.

In fact, calling for nationalism was an earlier phase that was confined to the concept of gaining superiority due to one's land and regional history. When that call failed, a new call for the Arabian regionalism arose which followed the example of Turanian way in Turkey, Pharaonic in Egypt, and Phoenicia in Syria. Such calls contributed to tear the Islamic nation apart. The colonial influence in the Muslim world was powerful in emptying the concept of nationalism and regionalism of their true values, and separating it from the nation's heritage and its general culture. There is no doubt that such concept is new to us because it considers the unity of thought and culture a basis for the correlation of its people and their cohesion [20, p. 225-226].

The difference in the concept of citizenship between the nationalists and Islamists emerged from the differences in culture that identify home and its relation with others, but both groups agreed that the two parts agreed that nationalism, as Mr. Ali Mazrou`y said: "is a combination between culture as identity and culture as a method of communication." [18, p. 23] According to both parties, culture is one of the human characteristics. It is a thankful and rational creature and any derogation from that will be considered derogation for its humanity and any interest in improving its culture is an interesting in its humanity. Culture also is a very important issue for the community for it is the main factor for communication among peoples in order to know one another and exchange experiences, no matter what their races and beliefs are. Through these experiences, people exchange concepts, ideas, beliefs, life style, along other systems and perceptions. It is also a mean to distinct peoples from one another on the basis of qualities that distinct each culture and enable them to open doors for other cultures without fear of integration or melting in other cultures [21, p. 74-84]. This can be done by having the ability to maintain the special characteristics of one's country, its heritage that is represented in its principles, values, and systems.

Citizenship means to invest the culture of environment, which is in general terms: "the outcome of a variety of information and methods of thinking that expand and narrow regarding its connection with the human issues in general and the fields of identity in particular. The cultivated citizen is the person who is aware through his social sense, whether the matter is related to his time or exceeds it. This awareness is the humanitarian side of culture, as for what he feels and lives regarding his life, his identity, and national and regional affiliation, is the self-culture." [22, p. 6].

In this context, it is very difficult to imagine an abstract and neutral culture that do not relate to historical or religious backgrounds that form its source of balances, standards, and the reference of its values. Therefore, in most cases, it bears a quality that identifies its framework and dimensions. So, we find it attributed to a religion or a doctrine, such as Islamic culture, or Buddhism, or to a country, an area, or a territory, such as the Greek or Indian culture and holds many contents. When the Islamic culture adopted Islam as its cloak, it could hold all the contents of Islam whether creed, Shari`ah, thought, civilization, and a system of values [22, p. 8] like all other cultures.

If any country needs comprehensive and purposive development in all its facilities in order to invest all its capabilities and energies, this development must be compatible with its culture, data, and the components of its society, for example, development in the field of applied sciences. These sciences that have developed in that time rapidly and spectacularly and those who are interested have tried, in the middle of its rapid growth of data, to develop away from cultures and away from their contents, therefore this led to a kind of conflict and contradiction within societies. Perhaps this is what drove the world famous scientist Ilya Prigorine to say: "It has become persistent that science considers itself an integral part of the culture in which it develops." And to the saying: "Science will open a door for globalization when it does not isolate from the concerns of the community. It should adjust itself from being independent and isolated, then science will become able to communicate with people of all cultures and respect their questions. Perhaps, the experience of the Muslim world is one of the clearest proofs to the bad outcome when it imported patterns of development that are not compatible with the data of its reality, and the components of its societies, therefore, the outcome was blind imitation of the Western civilization [23, p. 26] and deterioration in many fields."

The Cultural Identity of Homeland

It is necessary for any country to have its own culture because it is inconceivable that a country does not have heritage or history and a society without faith and principles. A nation without systems or values, or at least there is no society without religion. Henri Bergson says: "We may find, in the past or in the present, human societies that do not know science, art, or philosophy, but there is no society without religion." [24, p. 25].

It is almost intuitive to admit the contribution of religions in all communities in forming their culture. It is very effective in building culture for any society regardless how valid or invalid is this religion. All societies have turned into religion because religion is a human nature to which a person resorts to satisfy the spiritual need of believing in Allah. We extract the concepts of existence and life from faith as it controls our lives. It is also a social need through which we assert our faith in values and virtues, and committing by the provisions and laws that regulate the human affairs.

Religion in the Islamic culture is the main basis on which it is established, from which it extracts its scientific and intellectual material, direction, concepts, and thoughts. It depends on religion in criticizing the human heritage and facing the challenges that blocks the way before maintaining its character from being melted in others'. Religion is the protector that preserves it from deviating from the Straight Path or being killed with the weak cultures that could not withstand the changes of life, or had melted in other cultures.

These sources is the backbone of grounding "The correct understanding of the Book of Allah, the Almighty, and the Sunnah of His Messenger (peace be upon him), understanding religion, understanding the Islamic history, and solving the contemporary problems of the Muslim community is through the arbitration of Allah's Shari`ah without interpretations nor referring the intellectual and psychological failure to it against the opposite currents. This genuineness is not achieved except through encompassing the entire religion of Islam: faith, worship, ethics, and legislation." [25, p. 111-112].

The Islamic culture has been connected with the words of Allah alone which are not distorted, altered, nor mixed with delusions and distortion of human beings. They rely on the book of Allah that is revealed to His Messenger Muhammad (peace be upon him) and away from the human intellect. The book of Allah is a truthful and authentic source that Allah took the responsibility of preserving it from any distortion. Allah says which means: "Verily We: It is We Who have sent down the Dhikr (i.e. the Qur'an) and surely, We will guard it (from corruption)." [Surat Al Hijr: 9]. It also depends on the Sunnah of the Messenger of Allah (peace be upon him): his words, actions, and approvals.

Allah destined for it someone to distinguish its true and false, and explain the fabrication that was added to it where it became manifest to the people, confined, and discussed by the trustworthy scholars, unlike other cultures that are associated with divine religions with corrupted resources or man-made-laws that have no origin. Its source is human whether from the very beginning, such as Buddhism or after distortion, such as Judaism and Christianity which are no longer an authentic source because of the distortion that came upon its reality and removed its sanctity [26, p. 35].

The Islamic culture is based on authentic resources which made it different from the modern Western and Eastern culture which their cultures were based on the remnant of distorted religion or on atheistic philosophy that denies the existence of Allah or on a man-made-philosophy, such as the Greek or the Roman, or on a secular perception that ignores the role of religion, and confine it to a very small part of human affairs; the matter which made these cultures subject to change, contradiction, and decline [27, p. 84].

Hence, it is clear that the Islamic culture alone is divinely originated. It extracts its components from the teachings of the Qur'an and the purified Sunnah whether the components are not subject to the acceptance of the mind, such as reception, understanding, and application — like the fundamental of religion — the devotional rulings, estimated matters, the basis of dealings or things that are subject to the mind, Ijtihad, and deduction in which no text was found in the Qur'an or in the Sunnah [28, p. 30].The Islamic culture depends on the sound creed which forms its main focus and solid basis from which it extracts its character, component, constituents, fields, and direction. This creed is based on the six pillars of faith which are: faith in Allah, faith in angels, faith in the Scriptures, faith in the messengers, faith in the Hereafter, and faith in the destiny: good and bad. It was connected with this creed completely and made it a main pivot from which it extracts its perceptions and provisions. It was distinguished from other cultures with this quality that contributed in confirming itself and its independence because of its authenticity, clarity, and its ability to explain the universal facts sincerely without ambiguity, misconception, and without referring to reality [29, p. 39]. Verily, the connection between the Islamic culture and faith has resulted in fruitful benefits which no other culture can produce. A state of discipline has grown in the heart and the mind of a Muslim with which the concepts are steady, the values are firm, and perceptions and behaviors are not ambiguous. The one who perceives Allah's Deity and realizes the limits of worship will have his direction clear his behaviors are identified, and he will know for sure: Who is He?, the cause of his existence, and the limits of his power? He will realize the reality of this universe, and the power and ability of Allah, then imagines things and deals with them under controlled limits which result in discipline in the nature of mind and its balances discipline in the nature and values of the heart, and discipline in dealing with the norms of Allah. Moreover, reception based on this creed increases, controls, and reinforce this discipline [30, p.228].

The Islamic culture plays a vital function in building the national identity and forming it within the teachings of Islam and its exalted values which show up in the following fields:

1- Safeguarding the characteristics of the Muslim nation from being lost, evanescence, and obliteration. Any culture has special characteristics that distinguish it from others and belongs to a special nation of principles, values, and special perceptions. As man belongs to a family, a group, or a country, culture also belongs to that. Moreover, the Muslim world is the place where the people of the nation exist and practice their rites, values, and their Islamic principles.

In case the Muslim world has suffered from invasion by the Western culture during the political colonialism, it still subject to waves of relegation through mass media, economy, and by what is known as (globalization). The Islamic culture functions as a form of prevention against the harm of this invasion. It works on securing the Muslim world against the invasion of the Western culture which is practiced in Muslim societies.

2- Working on the unification of the Muslim world and its nations at the intellectual side. The presence of Islamic culture which gathers Muslims and upon which the Muslim youth grow will protect the intellectual disparity and cultural dispersion. It also will save it from the state of loss nor to live without a character or a united thought [31, p. 10]. It will help it to generate mutual goals, interests, and perception that will contribute in forming a united structure among the Muslim people and will help them in unifying its human patterns and values and gathering them to adhere to the fate of the nation [32, p. 68].

3- Contribution in composing the psychological dimension of individuals inside the Muslim world and forming a feeling of self-security because the Islamic culture is the most connected sciences with human dignity and the most profound of confirming itself. This is achieved through confirming the frameworks, formats, systems, and values that are extracted from revelation because adhering and respecting these systems by individuals will result in forming self-assurance for a Muslim. They give individuals a feeling of solidarity and cooperation, and it also will achieve for him a sense of belonging to one Muslim group [32, p. 68- 69]. The importance of this psychological dimension which this science forms is conceived when a Muslim realizes that he lives in a non-Muslim community in which he feels strangeness in his thoughts and the way of life. He also fears for his values, prohibitions, and dignity to be violated or transgressed, but rather fears everything; this is because he had lost the bond which connected him with the prevailing culture in his Muslim homeland.

4- To stand in the face of the intellectual dangers which are facing the Muslim world. They are represented in (the oriental) studies that aim at distorting the image of Islam in the hearts of Muslims, shaking their confidence in the sources of their religion, and implanting doubts in the principles of Islam, doctrine, values, and history, whereas Christianization seeks to convert Muslims away from their religion and spreading atheism and Christianity in Muslim countries. Another threat which is the alienation which seeks to form the Muslim societies in a Western style that simulates the Western way of life in customs, traditions, and way of life.

Facing these threats that surround the Islamic nation could be done by protecting the children of the Muslim nation from being affected by these ideas, protecting them from their harms, criticizing (the Oriental) opposite studies, explaining their contradiction to the truth, their deliberate distortion and lies, and stopping Christianization. That shall be done by doubling efforts in calling to Allah (may He be Exalted), blocking the way before missionaries to call or spread their religion inside the Muslim countries, and achieving a degree of awareness with the goals of (globalization) and its dangers on the gains of the nation.

5- Deepening the sense of belonging to Islam, linking Muslims with their valuable religion, glorious history, and their great civilization, and strengthening the intellectual and dogmatic links in between, no matter how far their countries are or no matter their ethnics and languages are deferent. Building a sense of brotherhood that is based on belief, and strengthening religion in the hearts of Muslims so that some Muslims could feel the pains and joys of others. A Muslim is connected with his Muslim brother with an intellectual bond which unites their feelings and senses, in addition to their perceptions, their view of life, and their stances of its variables.

Verily, a culture that plays such a function is worthy that its people feel proud of it because of its high goals, content, and methodology for it is the culture of the religion by which Allah ended the Scriptures and satisfied for His Servants as Allah (May He be Exalted) says: "This day, I have perfected your religion for you, completed My Favor upon you, and have chosen for you Islam as your religion." [Surat Al Ma'idah: 3].

By which, Allah made good things lawful, the evil things unlawful, and removed hardships that were imposed on the previous nations. Allah says about the description of the Messenger (peace be upon him): "he commands them for Al-Ma'ruf (i.e. Islamic Monotheism and all that Islam has ordained); and forbids them from Al-Munkar (i.e. disbelief, polytheism of all kinds, and all that Islam has forbidden); he allows them as lawful At-Taiyibat [(i.e.all good and lawful) as regards things, deeds, beliefs, persons, foods, etc.], and prohibits them as unlawful Al-Khaba'ith (i.e., all evil and unlawful as regards things, deeds, beliefs, persons, foods, etc.), he releases them from their heavy burdens (of Allah's Covenant), and from the fetters (bindings) that were upon them." [Surat Al A`raf: 157]. With Islam, culture becomes universal and not a culture of a racist nation that is enclosed to itself like Israel. It has become guidance for humanity, as it addresses the intellect and guides to the best way and not a culture based on aberrance and Ignorance. A Muslim should hold firm with this religion and be proud of it as Allah (May He be Exalted) says: "So hold you (O Muhammad) fast to that which is inspired in you. Verily, you are on a Straight Path. * And verily, this (the Qur'an) is indeed a Reminder for you (O Muhammad) and your people (Quraysh people, or your followers), and you will be questioned (about it)." [Surat Az-Zukhruf: 43, 43]. Te meaning of: {Reminder for you} is an honor for you and a pride for everyone who believes in him [33 p. 49- 51].

Islamic Culture and Multiculturalism

Despite the fact that the Islamic culture represents the identity of the Islamic nation, and protects it from fading away or being dissolved in other cultures, it is realistic in its view to others. It considers itself generated from the differences of human, as Allah (May He be Exalted) says: "And if your Lord had so willed, He could surely have made mankind one Ummah [nation or community (following one religion only i. e. Islam) ], but they will not cease to disagree- except him on whom your Lord has bestowed His Mercy (the follower of truth- Islamic Monotheism) and for that did He create them" [Surat Hud: 118- 119]; because the disagreement and change are of Allah's norms in societies. Ibn Khaldun said: "And the conditions of nations, their customs, and their sects do not stay in one condition. The difference takes place in days, times, and the transition from case to another, as it takes place in people, it takes place in times and countries [34, p. 29]. As it is the case, it is important to bear this fact in mind and consider it when dealing with other cultures.

The Islamic culture is also aware of other cultures; this is because it is a humane culture that respects and honors humans and estimates high morals and human unity. It seeks to contact with peoples and talk with them based on knowledge and truth.

It cares for other cultures based on mutual respect. As it participates in protecting values and establishing the human principles for it is a humane culture that is clear in all its aspects.

There is no evidence more denotive than the writings of the Prophet (peace be upon him) to the kings and emirs of his time and attending Al Fudul confederacy in order to help the oppressed. It was reported that he said: "I witnessed in the house of `Abdullah ibn Jad`an a confederacy which is better for me than the red camels and if I had been invited to such a confederacy in Islam, I would have responded to it." [35, vol. 1 p.155]. The meaning is: If the Messenger had been invited to it by non-Muslims, he would have responded to it so long as it sought for justice for human beings. Therefore, the Islamic Shari`ah is the protector of values and ideals. Ibn Al-Qayyim said: "The Islamic Shari`ah is built on the rulings and bringing about benefits to people in their livings as well as in the hereafter. The Shari`ah includes justice, mercy, benefits, and wisdom. Any matter was deviated from justice to injustice, from mercy to its opposite, from benefit to corruption, and from wisdom to foolishness, it is not part of the Shari`ah even if it is included in it by interpretation because the Shari`ah is Allah's Justice for His Servants and Creatures" [36, vol. 1, p. 3].

This distinctive quality of the Islamic culture in the unity of creed characterizes all systems and regulations which our civilization came with. There is unity in the message, in the legislation, in the goals, in the general human entity, and unity in the means of living and thinking. The researchers of the Islamic art have noticed the unity of style with all its different kinds: a piece of the Andalusian ivory, another of the Egyptian fabric, a third of the Syrian ceramic, and a fourth of the Iranian metals which seems to be of one style despite its diversity and decoration. No wonder, the Islamic culture is humane in tendency and target, but universal in horizon and message. The Qur'an has declared the unity of human kind despite the diversity of its races, sources, and places in Allah's saying: "O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you with Allah is that (believer) who has At-Taqwa [i.e. one of the Muttaqun (pious)]. Verily, Allah is All-Knowing, All-Aware." [Al Hujurat: 13].

He declared this humanitarian global unity in terms of the truth, good, and dignity. He made his civilization a necklace that gathered all the intellectuals that were subject to the Islamic sovereignty. Therefore, every civilization could brag about the genus of its own people except for the Islamic civilization which brag about the genus who established its unity among all nations and peoples" [37, p. 31]. If the humanitarian meaning is clear in the Islamic culture, the national cultures in general suffers the loss of this meaning which made the American researcher Richard Mac Queen, the counselor of the US delegation in the first, the second, and the third sessions for the general conference of (UNISCO) that called for establishing a positive universal system that fulfills the aspirations of peoples. He also denoted that this system should modify the natures, positions, customs of peoples based on the intellectual and the ethical gains and on the inventions of individuals in the global framework in the field of thought, work, and expression [25, p. 94]. In this context, a group of experts — who gathered by an invitation from the (UNISCO) to study the problems resulted from communications and relations between the world civilization — issued a statement which stated: "The Problem of the international understanding is a cultural problem. From these relations between cultures a new global society should emerge based on understanding and mutual respect. This community should take a picture of a new human tendency in which inclusiveness is achieved by admitting mutual values under the motto of multiculturism [38, p. 423]." If the Islamic culture adopts the principle of understanding with other cultures and mutual respect in between, in the same time, it does not adopt the principle of coexistence with cultures that seek to break the barriers in order to replace them with another culture [39, p. 24], but it does not prevent the interaction of cultures, and its nearness in the scientific, applied, and the cultural aspects provided that it should be based on the mutual respect in a peaceful atmosphere away from the hostile spirit, and fanaticism that are against the other cultures, about the monopoly of information, modern technologies, and putting it in a context for dominating a culture over another.

Maintaining every nation to its own culture does not contradict multiplicity of cultures and the denial of the cultural coexistence that leads to cancel the cultural identity for every nation does not mean to admit the uni-culture. The danger lies in cancelling and denying the other cultures and imposing a certain culture. This method was practiced by the Western culture against the other cultures when it differentiated among peoples and incited doctrines and religions against one another. It also practiced this way with the Islamic culture, especially during colonialism; where the colonial countries moved their political, economic, intellectual, and social systems to Muslim World and imposed them on the Muslim peoples compulsorily. It also used excessive force to change the identity of the Muslim nation and alienating it without giving care to its history, sources, intellectual schools, the properties of its societies, creed, their values, and their principles. This curriculum still in control over the Western culture although it is known as (democracy) in its way and rational in thinking and dealing, in which it believes in pluralism, difference, and variety between the human cultures. Perhaps, the current reality that seeks to impose the Western culture through (globalization) is the greatest witness for that; the matter that can be observed in the current Western policy which works to maintain the intellect of Western centralization and exclusion of the other. Perhaps the fear of taking avenge of the Western civilization because of what it had done with the civilizations and cultures that subjected to its dominion, which Professor Samuel Hangton admitted when he said: Starting from 1500 AD, the huge expansion of the West began along with all other cultures. The West could dominate over most civilization during that period and subjecting them to its colonial authority, but in some cases, the West destroyed these coexistent civilizations [40, p. 21] without a culture overcame another. Perhaps this complex pushed the Western culture to continue this extreme uni-cultural way.

If we are in the context of talking about the Islamic culture, it is completely different from other cultures. It recognizes the cultures of other religions that existed within the Muslim world, grants its people the freedom of practicing it, and respects their holy sites and their religious and intellectual resources. After the Messenger's migration to Madinah and establishing the pillars of the Muslim State, he recognized the rights of the Jews to practice their religion.

So, in the convention which the Prophet (peace be upon him) contracted between the Muslims of Yathrib and the Jews, which was the first written constitution for the Islamic country which stated: "The Jews have the right to practice their religion as Muslims including their servants and their selves except those who oppress and commit sins" [41, vol. 2, p. 121]. The covenant that `Umar ibn Al-Khattab (may Allah be pleased with him) wrote for the people of Ilya' is a proof that Islam respects other Scriptures and the values which they hold.

The covenant which `Umar (may Allah be pleased with him) stated: "This is the security which `Umar, the emir of the believers, gave to the people of Ilya': He gave them security for themselves, their churches, and their crosses. Their churches should not be inhabited, destroyed, and their sizes should not be reduced, their crosses should not be broken, they should not be forced to leave their religion, and none of them should be harmed" [42, vol. 4, p. 158].

Muslims spoke to the followers of these religions in the best way without compulsion or forcing anyone to abandon his own culture or confiscating his opinions, but they held an open dialogue with them and persuaded them on the following basis: Say (O Muhammad), "Produce your proof if you are truthful." [Surat Al Baqarah: 111] enables the Muslim nation to do its role and testify against the people which is the function that Allah made a function for the nation in dealing and communicating with others. Allah (May He be Exalted) says: "Thus We have made you [true Muslims- real believers of Islamic Monotheism, true followers of Prophet Muhammad and his Sunnah (legal ways)], a Wasat (just) (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad) be a witness over you." [Surat Al Baqarah: 143].

Verily, the Islamic culture adopts a moderate speech away from exceeding the proper limits, negligence, and alienation in style and content which it extracts from the recommendations of the Messenger (peace be upon him) to Mu`adh and Abu Musa (may Allah be pleased with them). When the Messenger of Allah sent them to the people of Yemen who were a people of the Scriptures, he said: "go easy and do not be harsh, and give glad tiding and do not scare people away" [43, vol. 5, p. 107].

It seeks to combine the hearts, keeping away from anything that incites hatred and hostility against others, and working to narrow the disagreement with them to avoid anything that leads to disruption and insult. It was reported from Asma', the daughter of Abu Bakr As-Siddiq (may Allah be pleased with them) that she said: "My mother came to me desiring the covenant of security from the Prophet (peace be upon him). So, I asked the Prophet (peace be upon him) : should I communicate with her? He said: "yes." Ibn `Uyaynah said: So, Allah (may He be Glorified and Exalted) revealed therein: "Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity." [Surat Al Mumtahanah: 8]." Allah (may He be Exalted) says: "And insult not those whom they (disbelievers) worship besides Allah, lest they insult Allah wrongfully without knowledge. Thus, We have made fair- seeming to each people its own doings; then to their Lord is their return and He shall then inform them of all that they used to do." [Surat Al An`am: 108].

Al Qurtuby said in his Tafsir about this Ayah: "Allah (He may be Glorified) prohibited the believers to insult the worshipped idols of others because if they do that, the infidels will be scare off and their disbelief increases." [44, vol. 7, p. 61]. When the Islamic culture deals with others, it maintains justice, in all cases [45, p. 13- 15] acting according to the command of Allah to the believers: "O you who believe! Stand out firmly for Allah and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allah. Verily, Allah is Well- Acquainted with what you do." [Surat Al Ma'idah: 8].

In general, integrity, objectivity, and respect in the issues of disagreement, cultural pluralism, cultural differentiation, and the fair look to all cultures that gives every person what he deserves — will reinforce the future of humanity with harmony and possible coexistence instead of destructive competition and clash with peoples that dedicated hatred in between [40, p. 123]. It will provide a wide scope for dialogue among peoples, as it will provide suitable conditions to sound opinions to persuade others and benefit from it without the need to force them to accept it. Then it will make its culture superior to other cultures because the powerful culture that does not have knowledge, truth, and persuasion does not fear of falling down or defeat.

Cultural Pluralism inside the Muslim World

The Muslim World is full of intellectual trends and sectarian and Jurisprudential doctrines. If there is a common factor, the Muslim world agrees on a great amount of the general Islamic culture which is the culture of all its sects, elites, and its doctrines which are extracted from the Glorious Qur'an and the Prophetic Sunnah and they separate in details. This division, or rather disagreement trace back to different thoughts, school, personal contentment, and views to the future with a historical, dogmatic, judicial, national, and real dimension. No community can exclude any of the Islamic country from this difference or cultural plurality where the Islamic nation has split into several sects, some of them we study and some of them are not known, and for each group its own dogmas, celebrities, and its vision. The Jurisprudential Ijtihads (juristic effort to infer expert legal rulings) in realities, new events, and the jurisprudential doctrines were formed because of them; for each doctrine its own methodology, rules, and Istidlal (reasoning by methods other than the recognized sources). The national trends differed and for every party its own ambitions and the views to the future were different; everyone loves his own opinion, expectations, and treatments. However, each party has its own culture, qualities, vocabularies, and objectives.

Before these local cultures that have historical depth: how could we stand while we are in a state of challenging the foreign culture that yearns to impose themselves upon us and cancels all kinds of our culture? Should we stand away from others or to admit them?

Yes, some people adopt the importance of recognizing the plurality of local cultures and accepting other citizens who live in the country. They have to realize that tribalism, doctrines, and sects cannot be the rule or the reference for any society that face the modern time challenges [46, p. 149]. This multiplicity cannot be dangerous or harmful, especially under balanced educational values in which each person respects the private life of others. Often, those different communities live despite their differences if each party respects the private values of other parties. Whenever virtues increase in a society and the human vision increases, the reasons of coexistence will be more powerful and profound. They will be able to form a sound and fair rule for a fruitful and useful cooperation in order to achieve common interests for each party.

The Islamic societies are more able than others to achieve this equation among sects, doctrines, and creeds. This is what our Islamic history proves; the history that witnessed the best example of this coexistence in the middle of remote nationalities, disparate languages, and between rival peoples [47, p. 383]. Some people adopt the view of building one culture to sponsor the unity of pillars and basis of religion and end the dispute in subsidiary issues [48, p. 2] without interfering in fundamentals; this is the most proper in order to keep the unity of the nation, its cohesion, and its unity. Moreover, the texts of the Qur'an and the Sunnah called to keep away from disagreement and disparity.

Allah (May He be Exalted) says: "And hold fast, all of you together, to the Rope of Allah (i.e. this Qur'an), and be not divided among yourselves, and remember Allah's Favor on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islamic Faith)" [Surat Al `Imran: 103]. Allah (may He be Exalted) says: "Verily, those who divide their religion and break up into sects (all kinds of religious sects), you (O Muhammad) have no concern in them in the least. Their affair is only with Allah, Who then will tell them what they used to do." [Surat Al An`am: 159].

Ibn Kathir said in his commentary on this Ayah: "The apparent meaning of this Ayah is: it is general regarding all people who abandon the religion of Allah, and were discordant to it, Allah has sent His Messenger with guidance and the religion of truth in order to make His Religion superior to all religions and one legislation with no difference or disparity. So, anyone differs about the Prophet and establishes parties, doctrines, sects, whims, and errors, Allah (may He be Exalted) has acquitted the Messenger of Allah (peace be upon him) of those differences" [49, p. 2, p. 196].

Ibn `Umar (may Allah be pleased with him) said: "`Umar addressed us in Al Jabiyah (a village in Damascus) saying: "O people, I address you as the Messenger of Allah (peace be upon him) used to address us. He said: "I commend you to treat my companions well, then those who will come after them, then those who will come after them. Adhere to the Muslim group and beware of disparity because Satan is closer to one person more than being a person be in a group and anyone wants to dwell in the middle of heaven, he should adhere to the Muslim group".

The Messenger (peace be upon him) commanded his Companions to stop reciting the Glorious Qur'an, despite its great reward, if recitation will lead to difference, conflict, and hostility. Jundub ibn `Abdullah (may Allah be pleased with him) said: "Recite the Qur'an as long as it combines between your hearts and when you differ about it, leave it" [43, vol. 6, p. 115 and 17, vol. 4, p. 2053].

In fact, combining between those two opinions may be clear if we realize that disparity in general is of two kinds: The first: Difference of variety is that each one of those two opinions and actions will be permissible such as the disagreement of the Companions (may Allah be pleased with them) in recitations. Ibn Mas`ud (may Allah be pleased with him) said: "I heard a man reciting an Ayah and I heard the Messenger of Allah (peace be upon him) reciting it in a different mode. Thereupon, I told him about that and I could recognize, in his face, that he disliked that matter. He said: "each of you has read the Ayah correctly and do not differ, for those who were before you differed and therefore, they were destroyed [43, vol. 3, p. 88]."

In fact, each of the two views bears the meaning of the other, but the two phrases are different. The modes of recitation differ in regard of the wordings of the prescribed punishments, names of things, and concepts [50, p. 514]; in this case disagreement is acceptable. Scholar Ibn Al Wazir said: "The disagreement which was prohibited and warned against is setting rivalry among them. As for disagreement without hostility, he admitted it; do not you see it when he said to Ibn Mas`ud: "both of you have done well" when he told him that they differed in recitation?! Then he warned them to disagree after approving their disagreement. So, the disagreement which is warned against is the one which leads to rivalry, corruption in relations, weakness of Islam, the superiority of its enemies over Muslims, and the approved action is disagreement without rivalry, and false accusation". He said: "The pious predecessors, such as the Companions and Followers used to do so" [51, p. 375].

As for the second type of differences, it is the disagreement of contrariness i.e., the contradictory views either in fundamentals or in branches on the basis that only one of them is correct which is praised. This disagreement is interpreted to hostility and hatred because one of the two group does not admit the truth which the other sect has and does not treat it fairly, but it adds falsely to the falsehood which it has, likewise the other sect, therefore, Allah made oppression its source [50, p. 516] in his saying: "And only those to whom (the Scripture) was given differed concerning it after clear proofs had come unto them through hatred, one to another." [Surat Al Baqarah: 213]. If there is fairness and respect between one another, such disagreement will be acceptable. However, the only barrier that protects them from falling to error and oppression is that each divergent party seeks for the truth.

When the Islamic culture was connected with the divine revelation and independent in its originality and its effect in other cultures because it was not a development for any of these cultures or resulted from, it was born in the context of the concepts of the Glorious Qur'an, the authentic Sunnah and their perceptions grew up under their shades and was connected with Islam which had destroyed polytheism, abrogated religions, and was singled out with the true religion, as Allah (May He be Exalted) says: "Truly, the religion with Allah is Islam. Those who were given the Scripture (Jews and Christians) did not differ except, out of mutual jealousy, after knowledge had come to them. And whoever disbelieves in the Ayat (proofs, evidences, verses, signs, revelations, etc.) of Allah, then surely, Allah is Swift in calling to account." [Surat Al `Imran: 19].

Allah (may He be Exalted) says: "And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers." [Surat Al `Imran: 85].

Because of the connection between the Islamic culture and revelation, it was different from the cultures which were based on the human visions and Ijtihad or was a development for old cultures or generated from them where the Islamic culture has been based on sound religious bases which is Islam. It was arisen independent from other cultures and communities because it is not a development for these cultures and not even an extension to them.

No doubt, depending on revelation in all its issues and perceptions keeps it protected against being affected by whims, corrupted opinions, and distorted doctrines that result in antipodal disagreement and cause rivalries to erupt. The thing which protects it is to refer all controversial matters to the Book of Allah and the Sunnah of the Messenger (peace be upon him) to clear the truth and to refer the differences to scientific and thoughtful reasons provided that not to spoil the relationship and harmony between the people of knowledge and thoughts.

Shaykh of Islam Ibn Taymiyah mentioned that: "scholars from the Companions, the Followers, and those who come after them if they dispute about matters if they follow the command of Allah in where He says: "(And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination." [Surat An Nisa': 59]. They were arguing in matters out of counseling and advising. They may differ in the scientific and practical matter, but with keeping the harmony, infallibility, and religious brotherhood.

Yes, he who goes against the Book of Allah, the Sunnah, or the consensus of the Predecessors, it will not be an accepted dispute and such a person will be treated as heretics" [52, vol. 24, p. 172] those who follow their whims, follow the similar Ayahs of the Qur'an seeking sedition, and seeking an interpretation [suitable to them].

If the nation was asked to gather and unite on the fundamentals of the Islamic Religion, its great scientific and practical principles, its general concepts, and the Shari`ah objectives that form the contents of the Islamic culture and its apparent features, it will not be harmed to differ in branch issues. Disagreement is wide and acceptable in those issues because people differ in understanding, jumping into conclusions deduction, their disagreement in opinions, and knowledge of the Islamic Shari`ah: its secrets, concepts, and the circumstances of the revealed texts and their reasons" [48, p. 2].

Ash-Shatiby stated some useful words in this regard after he had mentioned the disagreement of the previous Divine Messages and the agreement of the people of the truth. He said: "Those people who have agreement in some matters may disagree in regard of understanding because Allah (may He be Exalted) has decreed with His Wisdom that the branches of Shari`ah are subject to multiple understandings and It was proved at observers that theories cannot be approved with one accord. So, surmises are the source of disagreement, but in regard of branches and not the fundamentals, therefore this will not harm disagreement" [53, vol. 2, p. 168].

Despite it is a necessity, it is a mercy for the nation where the Companions (may Allah be pleased with them) exercised Ijtihad, had differed in many partial matters, and did not feel distressed about that, but they got used to that. Yunus As-Sadafy said: "I have not seen more clever than Al-Shafi`y; when I discussed him one day then we departed and when he saw me again, he took hold of my hand then said: O Abu Musa, is not it proper to be brothers (in Islam) even if we do not agree with one another in an issue" [54, vol. 10, p. 16]. Imam Ahmad used to respect the view of Imam Ishaq ibn Rahawayh even if he contradicted him in some issues. He said about that: "He did not cross the bridge to Khurasan like Ishaq even if he contradicted with us in some issues; however, people still disagree with one another" [54, vol. 11, p. 371].

However, the differences of those jurists gave the chance for those who will come after them to choose of their sayings and Ijtihad. They also have established the concept of disagreement in controversial issues that need Ijtihad and they remained loving brothers [55, p. 47- 51].

`Umar ibn `Abdul- `Aziz, the Rightly Guided Caliph used to consider the disagreement of the Companions a mercy. He said: "I am not pleased to see the Companions of Muhammad (peace be upon him) hold one opinion because if they did not differ, concession would not have been decreed" [56, vol.1, p. 209, 57, p. 392].

The followed Imams did not like that people follow their opinions forcibly. The proof to that is when the Abbyssid Caliph Abu Ja`far Al Mansur wanted to force the people to adopt "Muwatta' Imam Malik" by the name of the state in order that people would follow it and the other views are cancelled. Imam Malik prevented him to do that because that will seize the permissible views and to cancel the Ijtihad (juristic effort to infer expert legal rulings) of others along with the accompanying conditions. It was reported that when Al Mansur went for Hajj, he said to Malik "I made up my mind to command that the books you had classified to be copied then I shall send a copy of them to every country, command them to act according to them, and do not use any book but it. Thereupon, he said: O Emir of the believers do not do that because people have some old views heard Hadiths, reported narration, and each group of people have acted according to the knowledge they have. So let the people and their choices [58, vol. 1, p. 145].

It seems that the culture of disagreement and culture plurality are dominant and practiced in the times of the Righteous Predecessors according to their views and the past stories. Culture pluralism was an intellectual phenomenon in their society that cannot be hidden and the public culture that represents the trend of the majority of scholars was not the only one in the community. However, there are local cultures, which their vastness and numbers differ; they are cultures of schools and intellectual trends that are present. The relationship between them was based on dialog, forgiving, and apology does not have relationship with enmity, aversion, and hatred. However, Muslim scholars used to consider harmony, infallibility, and the religion brotherhood even if they differ in scientific and dogmatic issues as mentioned by Shaykh of Islam Ibn Taymiyah [52, vol. 24, p. 172].

From the examples which prove that Shaykh of Islam Ibn Taymiyah's apology to the people of Sufism who repented, reformed what they had corrupted, and perfected their faith. He said: "However, scholars who are truthful if they committed mistakes, the general rule is as long as they believe in Allah and His Messenger, they shall be forgiven to them after they observed Ijtihad" [59, vol. 1, p. 265]. He denied the vituperation of Mujtahid (a scholar qualified to exercise juristic effort to infer expert legal rulings) and attributing sin to him where he says: "Anyone who is known with the permissible Ijtihad it is not permissible to blame or attribute sin to him Allah forgave his fault" [52, vol. 28, p. 234].

This will make the view which adheres to the prevailing opinion rigid because the Islamic heritage admits different cultures, the varied doctrines, biographies of scholars and the thinkers of the nation who deal with their discordant on the basis of truth and justice, in order to maintain reconciliation of the hearts, uniting the word, and avoiding anything that may lead to hatred and enmity.

National Culture and (Globalization)

Verily, (globalization) in its intellectual direction attempts to form a comprehensive and universal culture to cover different aspects of human activity. There is a rising trend presses to establish a binding system of universal ethical rules" [60, p. 104].

Whatever scientific forms have been used in this culture, as Prof. `Adul- Wahhab Al Misiry see it, it has been formed in the cultural and political Western formation. It bears the features of this formation and revolves in the inclusive framework of secularism which calls to the denial of values, confirmation of ethical relativeness, and the development of the world. It is not far that the cognitive attribute for this (globalization) is a mean for the dominance of the Western culture to the entire world [61, p. 20] which the Western countries are attempting to reach. It tries to achieve dominance through cultural and economic agreements with other countries which often impose their own cultural benefits and the supremacy of their values over other parties. They represent the strongest side whether these agreements are dual or through the international organizations, such as the organization of commerce, and Intentional Labor Organization, or through the conferences in which the Western values are decreed and imposed on other countries. The Western countries link between their aids to other countries and imposing these values through the global mass media, such as satellite televisions and (the Internet) [62, p. 37] which its informational material depend on marketing the Western ideologies. Therefore, Dr. `Abdur- Rahman Al Zanidy does not feel astonished when globalization, the new approach for the West, spread frankly its values which relate to physical and material dimension in the issues which relate to women, family, society, and their given material and lewd civilization that is considered the most corrupted in the social matters. The beginning of this circulation has become noticeable in the decisions of the populations and women conferences [62, p. 29] that were contracted in Cairo (1994) and in Beijing in (1995) with Western interest and supervision.

From the realistic aspect, the global culture has succeeded with its political, informational, and social means in forming new concepts in some cultural, political, and social perceptions. It was able to impose itself instead of the national cultures and it is no doubt that those conferences represent a great danger against the national cultural identity of communities and on the formal national sense generated from the specialty of the historical experience of countries.

Yes, no community is able to stand still in the time of borders collapse, flow of ideas and systems rapidly and consecutively through multiple passes before such (globalization) without being affected by its new cultural concepts, but this is not a standard or inevitably. Communities that own dogmatic and ethical basis which are deep-rooted in the hearts of their people, minds, behaviors, and lives, are able because of the ideological system, intellectual concepts, and ethical values they have in order to fight back the attacks of (globalization).

The Western culture insists on cancelling other cultures to replace it with its own culture without paying attention to their historical and cultural context which made these communities in challenge all the time before this Western culture that is rushing forward to delete their culture, deform their identity, and seize their specialties. Therefore, it is a must on Muslim scholars and thinkers who are ardent for their religion and countries while they are watching the marginalization of peoples' cultures and replace them with the culture of the one system (It is the culture of the West through the modern used means in order to do the required replacement. Of these cultures is our Islamic culture which is subject to, like others, attempt cultures to cancel its specialty and distorting its character which it extracts from Islam) to reinforce the identity of awareness, loyalty, and belonging between materialism and spirituality, and imprint the spirit of love for Allah and His Messenger (peace be upon him) and fear to disobey their orders, and to explain the dogmatic issues, the rulings of Shari`ah that help to understand the spirit of Islam, the proper way to deal with life, and to discriminate falsehood from truth and prohibition from lawfulness [63, p. 162].

Before this challenge which our culture subject to, the KSA —which is targeted like other countries in a world that is witnessing a critical development dominated by the developed countries which try to develop their own cultures on others— to put a clear, realistic, and organized strategy to face this challenge. Such strategy helps KSA to defend itself, keeping the cultural identity of the community, safeguarding it against any alienation damage that might harm it, trying to develop this culture holding the fundamentals, and safeguarding the new matters until it becomes a productive culture and not one of the consuming countries [21, p. 48].

If the Islamic culture more resisting for the globalization current than others because of the constituents of steadiness which it owns, including the pure ideological stock, the authentic revelation resources, the bright historical history, and the integrated scientific legacy, this does not mean that the Islamic culture is not in need to double effort in order to take a civilized attitude against the international globalization in its compulsory course that keeps the character of the nation safe from melting into other cultures. This entails to open our minds and give the study and scientific research their rights then we find in our legacy things that will make us stronger in the middle of these challenges.

Conclusion

We can refer to the most important points of this research:

1- Citizenship has two meanings: The first: A primitive meaning which it considers an instinctive tendency emerging from the instinct of a person's love and a sense of belonging to one's homeland. The second meaning is: It is an ideological and intellectual tendency, which has its general principles, and its behavioral rites that plant in the hearts of people, judge the situations of its followers, and look to its followers through them.

2- Nationalism is one of the modern concepts that imposed itself on the map of human intellect even if it is deep-rooted in history. It was known with this attribute in old societies and of the most famous forms are: Nationalism of the Greek then the Roman emperor. This tendency has emerged again coupled with the local nationalities in Europe after the French revolution to replace the Christian tendency gradually. It has become one of the givens of the nineteenth century directed to all systems of the state in order to serve this dogmatic tendency.

3- If the sectarian trend worked to link the meaning of patriotism with the earth and home, Islam does not deny the instinct of loving home country and does not count it contradictory to its principles. That is because Islam considers it a natural disposition inveterate in human soul. So, it promoted that tendency and did not confine it to any racist tendencies, but linked between it and religion and worked to merge between the human beings without discrimination on the basis of the geographical limits. Thereby, he extended the concept of home according to the creed and expanded the concept of nationalism to represent a natural belonging to the earth and religious loyalty to the principles and values of Islam.

4- Verily, Islam has founded a harmony between religion and nationalism where nationalism is ingrained with Islam and a country will be home for it. It gave nationalism a wider meaning that exceeds the meaning confined in the earth. Islam has made nationalism a right of peoples and maintaining it means a life for it among nations. There is no meaning for the life of a nation while it loses its right of independence and lives under the domination and the governance of its enemy, it will be a dead enemy even if it looks like living.

5- Nationalism in KSA represents the meaning that is consistent with natural disposition and Islam where the concept of belonging to KSA bears great values emerged from its location, the two Sacred Masjids, being the Place of Revelation, abode of Islam, and a place for its followers. The meaning of belonging entails protecting its land, delivering its message which is Islam, fighting for the sake of maintaining its sacred values, and defending its achievements with its two parts: moral and material.

6- Nationalism emerged from the beginning of the nineteenth century coupled with (liberal) values or individual freedom and (Democracy).France is considered the clearest example for this concomitance in modern Europe. Nationalism appeared in the Arab word coupled with the project of calling to the Arab unity which one of its goals is to resist the Western colonization for the Islamic countries. Marketing for this project was done through building a new national culture for the Western political culture which aims to separate religion from the state. The first reaction to it from the Muslim thinkers was done by the declaration of holding the concept of the Islamic Caliphate and calling for restoring it again which lead to the crystallization of an intellectual trend that goes against the concept of the Arab nationalism and calls to protect and defend the Islamic identity.

7- Difference about the concept of citizenship between nationalists and Islamists has resulted in difference in culture that identifies the identity of homeland and its relation with others, but both teams agree that nationalism is "combining between culture as identity and a way of communication." Culture for both parties is one of the special characteristics of human and if there is any country needs a comprehensive and purposive development in all its facilities that invest all its capabilities and energies, this development must be consistent with its culture, data, and the components of its community.

8- Religion in the Islamic culture with its authentic resources is the main pillar on which it stands, takes its scientific and intellectual materials, and extracts there from its being, direction, perceptions, and its own thoughts. It depends on it in criticizing the human legacy, and facing the challenges that block the way before protecting its personality from melting into other cultures. It is the thing that protects it from deviation from the Straight Path, waning away along with the weak cultures that could not stand before the variables of life or melt in other cultures. The Islamic culture plays an effective role in building the national identity and forming it according to the Islamic teachings and its high values.

9- The Islamic culture is realistic in its view to other culture where it is generated from disagreement among individuals. It is full aware of these cultures and that is because it is a human culture that respects and honor humans, celebrates the high values and human unity. It cares for communicating with peoples and discussing them based on knowledge and truth. It cares for addressing the other cultures based on mutual respect. It participates in protecting the values, and establishing the human principles. It is a culture of clear human tendency in all aspects.

10- If the Islamic culture adopts the principle of understanding with other cultures, and mutual respect, in the same time, it does not recognize the concept of coexistence with cultures that aim to break all barriers to impose its own culture in its place, but it does not prevent the interaction of cultures and its closeness in the scientific, applied, and civilization aspects provided that should be based on mutual respect in peaceful atmosphere away from hostility and fanaticism against other cultures.

11- The Islamic culture has recognized the cultures of other religions that existed in the Islamic world, granted their peoples the freedom of practice, respected their sacred values and their religious and intellectual resources, and discussed their rivals in the best way without forcing anyone to abandon its culture or seizing its opinions, but an open and persuasive dialogue that enables the nation to bear witness against the people, which is one of the functions that Allah assigned to it in regard of its relation with others. It owns a moderate way away from extremism and the negligence or disinclining from its style and content.

12- Watching out integrity, objectivity, and respect in the issues of disagreement, cultural pluralism, cultural distinction, and the fair sight to all cultures that (give each one his due rights) will reinforce the future of humanity with harmony and the possible coexistence instead of competition and collision which destroy peoples, dedicating hatred in between and shall provide a wide scope for dialogue between peoples. It will give the correct opinions suitable for persuading others and benefiting from it without the need to force them to accept it and make its culture superior to other cultures.

13- The Islamic country is full of intellectual trends and dogmatic and Jurisprudential doctrines. If there is a common thing in between, it will be a great amount of Islamic culture which is the culture of its people, elites, and doctrines. They differ in its details and this disagreement traces back to different doctrines, schools, and personal convictions and looks in the future that has historical, dogmatic, jurisprudential, and realistic dimensions and cannot exclude any community in the Islamic countries from this difference or culture pluralism. And before these local cultures, there are some people adopt the necessity of objecting to the local cultural pluralism and accepting the other under the pretext that sects and doctrines cannot be the basis or the reference for any society that faces the modern age. There are some people who adopt one culture that safeguard the unity and the pillars of religion and recognize disagreement in the subsidiary issues without the fundamentals which is the basis for keeping the unity of the nation and its cohesion.

14- If the nation is asked to gather and unite on the fundamentals of the Islamic Religion, its scientific and applied pillars, its public concepts, and the objectives of Shari`ah that form the Islamic culture, and its prominent features. It will not harm it to differ about the branches where disagreement in those branches is acceptable because people differ in understanding, jumping into conclusion, deduction, and knowledge of the Shari`ah sciences: its secrets, meanings, and the conditions of the revealed texts and the reasons of revelation. We have a good example in the pious predecessors. The culture of disagreement and culture pluralism are dominant and practiced in their time to a high degree, culture pluralism was an intellectual phenomenon that cannot be hidden and the public culture that represents the trend of the majority of scholars, was not the only one in the community, but there are local cultures, which their vastness and numbers differ, they are cultures of schools and intellectual trends that already exist. The relationship between them was based on dialogue, forgiveness, and apology; there was no enmity and hatred between them. They used to maintain harmony, holding together, and brotherhood in religion even if they differ in scientific and dogmatic issues.

15- From the realistic aspect, the global culture has succeeded with its political, informational, and social means in forming new concepts in some cultural, political, and social perceptions. It was able to impose itself instead of the national cultures and there is no doubt that from this side they represent danger against the national cultural identity of communities and on the formal national sense generated from the specialty of the historical experience for countries. No community is able to stand still in the time of borders collapse, and the flow of ideas and systems in a fast and consecutive way through multiple passes before such (globalization) without being affected by its new cultural concepts, but this is not a standard countries, or indispensable. Communities that own dogmatic and ethical basis which are deep-rooted in the hearts of their individuals, their minds, behaviors, their attitude, and their lives, are able because of the system they have and their intellectual perceptions and ethical values in response to the attacks of (globalization) of the Western culture. Of these cultures is our Islamic culture which is subject to, like others, hard attempts to cancel its specialty and distorting its character which it extracts from Islam; Therefore, it is a must on the Muslim scholars and its thinkers to work to reinforce the identity of awareness, loyalty, and belonging to Islam in the hearts of Muslims.

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