al-Thaqafa allati nahtaj ilayha
- Author died
- 1407 AH
- Editions
- al-Jāmi‘ah al-Islāmīyah
Al-Thaqafa allati nahtaj ilayha (The Culture We Need) is a treatise by the Moroccan scholar Muhammad Taqi al-Din al-Hilali (1311–1407 AH / 1893–1987 CE) examining the foundational requirements for the spiritual, social, and cultural revival of Muslim societies . It was published as an essay while al-Hilali was teaching at the Islamic University of Madinah in the third issue of the university's journal, Majallat al-Jami'a al-Islamiyya .
Scope and Purpose
In the treatise, al-Hilali introduces the subject of required culture as an expansive theme deserving of an independent volume, setting out to summarize its core pillars . He posits that any society seeking happiness and enduring strength depends first and foremost on spiritual power (al-quwwa al-ruhiyya), which is rooted exclusively in authentic religion (al-din al-sahih) as understood and lived by the earliest generations of Muslims . He contrasts this with altered or hollow expressions of faith, which he argues fail to produce moral or civilizational vitality .
Core Themes and Arguments
Historical Transformation and Legal Reform
Al-Hilali illustrates the transformative power of Islam by contrasting pre-Islamic Arabian society—characterized by lawlessness, female infanticide, economic instability, and the disenfranchisement of women—with the civilizational order established after the advent of Islam . To demonstrate Islam's elevation of women's status, he examines prophetic traditions concerning marital consent and analyzes classical juridical discussions from scholars such as al-Shafi'i, Ahmad ibn Hanbal, al-Awza'i, Ibn al-Mundhir, Ibn Hajar al-Asqalani, and Muhammad ibn Isma'il al-San'ani . He also addresses modern criticisms of Islamic inheritance laws, arguing that assigning a woman half of a brother's share represents equitable protection when viewed alongside the financial duties imposed solely on male relatives .
Critique of Foreign Imitation and Materialism
The work criticizes blind imitation of both Western and Communist models, describing ideological subservience as "spiritual colonialism" (al-isti'mar al-ruhi) . Al-Hilali draws on personal anecdotes, including a discussion in Berlin with a communist student regarding the meaning of ritual dry ablution (tayammum) . To counter those who dismiss Islamic tradition as outdated, he cites European intellectuals and converts who praised or embraced Islam, such as Abdullah Quilliam, Lord Headley, Muhammad Marmaduke Pickthall, Étienne Dinet, the German-born Cambridge scholar Fritz Krenkow (Abd al-Karim al-Krenkowi), as well as non-Muslim writers including Thomas Carlyle, Leo Tolstoy, and George Bernard Shaw .
Historical Resilience
To demonstrate that authentic religious commitment produces tangible strength, al-Hilali cites major historical turning points, including the rise of the Ottoman Empire, the repulsion of the Crusades in Palestine, and the history of the Saudi state . Drawing on the chronicle of Abd al-Rahman al-Jabarti, he highlights the defense of Dir'iyya against the forces of Ibrahim Pasha, tracing that legacy to the contemporary development of the kingdom under King Faisal ibn Abd al-Aziz .
The Role of the Arabic Language
Al-Hilali identifies the Arabic language—the language of the Quran and the Sunnah—as the primary vehicle and essential prerequisite for this cultural revival . He criticizes "linguistic colonialism" and the neglect of classical grammar, pointing out that modern Arab writers continue to rely on lexicons compiled in or before the 8th century AH while struggling to coin and integrate contemporary terms . He concludes by urging educational reform that integrates rigorous religious and linguistic instruction from early childhood through higher education, alongside the compilation of comprehensive Arabic reference works and encyclopedias .
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