Islam Between East and West (Book)

Islam Between East and West, written by Aliya Izetbegović in 1980, provides a detailed examination of the historical philosophical cultural and moral interactions between Islamic thought and the civilizations of the East and West. The book analyzes from an academic perspective the exchange of knowledge and mutual influences between these two civilizations from the early periods of Islam to the modern era. The work consists of two main sections titled The Foundations of Western Thought and Islam as a Bipolar Unity and offers a profound analysis of how Islam’s universal message has been shaped in different geographical contexts and its role within the East-West dialectic.

Historical Context

The book examines the historical relationships established between Islam and the civilizations of the East and West since its emergence. Particularly between the 8th and 13th centuries the advancements made by the Islamic world in science philosophy medicine and astronomy played a critical role in their transmission to Western civilization. The collaborative efforts of Muslim Christian and Jew scholars in regions such as Al-Andalus represent one of the most prominent examples of this interaction.

The translation and interpretation of works by Western philosophers such as Aristotle and Plato into Arabic formed the intellectual foundation of the Renaissance in the West. The work emphasizes that this transmission of knowledge was not unidirectional and that philosophical and scientific ideas also flowed from the West to the Islamic world. For instance it is noted that mathematical models and optical studies developed in the Islamic world became foundational pillars of the scientific revolution in the West. Moreover Islamic civilization’s papermaking techniques and early printing practices accelerated the dissemination of knowledge in the West and strengthened cultural exchange.

Philosophical and Religious Framework

The book examines the theological and philosophical structure of Islam through a comparative approach contrasting its interpretations in the East and West. It categorizes worldviews into three groups: religious materialist and Islamic. In the religious view existence is defined as spirit in the materialist view as matter and in the Islamic view as the unity of spirit and matter. It is stated that the essential characteristic of Islam is dualism which represents a structure that unites the material and spiritual worlds.

The text notes that mystical currents such as Sufism share similarities with Christian mysticism in the West but have developed their own distinct identity. The universal message of Islam is examined in detail as having been synthesized with Indian and Persian traditions in the East and with Hellenistic thought in the West. Islam is presented as a religion that balances the worldly orientation of Judaism and the spiritual orientation of Christianity. In this context it is argued that Islam offers a way out of the paradoxes of the modern age particularly by addressing the question of whether a dual life can be lived consciously and meaningfully.

The Quran states: "You will not have faith until you spend of what you love." It does not say believe so that you may become a good person. On the contrary it says become a good person so that you may have faith. The answer to the question "How do I begin to believe and how can I strengthen my faith?" is this: Do good deeds. It is easier to find God through acts of kindness than through contemplation alone.^【1】

Cultural Interactions

The book comprehensively examines the influence of Islamic civilization on the West in the fields of art architecture science and education. The Umayyad architecture of Al-Andalus inspired Gothic architecture in the West and the decorative arts and geometric patterns of mosques left lasting traces in Western art. In science the introduction of disciplines such as algebra astronomy and optics into Western universities reflects the intellectual legacy of Islam.

Izetbegović emphasizes that art is tied to human personality and closely connected with religion; the historical use of churches as art galleries and religiously inspired musical compositions support this connection. The distinction between culture and civilization is a central theme in the work: civilization is grounded in technological progress while culture is rooted in the education and self-mastery of the individual. The moral strength of primitive societies is presented as a failure in a world where modern civilizations produce soulless buildings and cultureless cities. The reflection of repressive regimes in architecture demonstrates how human beings are confined to spaces alienated from their spiritual needs.

Morality and Surrender

The work underscores the deep connection between morality and religion asserting that moral behavior is shaped by intention rather than outcome. It is noted that moral conduct observed among atheists is often a reflection of early childhood education but the argument is made that "moral atheism" still rests on a religious foundation. In Islam the dualism inherent in its worldview is explained in detail through its rituals: prayer is linked to astronomy fasting to medical benefits and pilgrimage to commercial and social dimensions. The need for astronomical calculations to determine prayer times the spiritual and physical benefits of fasting and the role of pilgrimage as both a religious ritual and a platform for gathering and trade are presented as examples of this dualism.

At the end of the book acceptance of fate and surrender is defined as Islam’s greatest call; this theme is summarized in the phrase "O surrender! Your name is Islam." Surrender is presented as a virtue that teaches individuals to perceive life as it is and to cultivate patience and endurance.