The Position of Human Relations in the Civilizational Interpretation of the Quran

Since human relations are among the most important indicators of civilization, the civilizational interpretation of the Quran must be undertaken with the aim of fostering these relations. In a civilizational reading, engaging with any Quranic verse raises the question of how that verse can address the challenges of human interactions or regulate human relations. This research, aiming to clarify the position of human relations in the civilizational interpretation of the Quran, first discusses the relationship between these relations and the concept of civilization, and then explores the status of these relations within Islamic civilization and how they are organized through the civilizational reading of the Quran. Accordingly, the main question is: What position do human relations hold in Islamic civilization and the civilizational interpretation of the Quran? What role
does the Quran, as the primary source of Islamic civilization, play in improving and developing human relations? Can the Quran be used to strengthen and consolidate human solidarity and connection? Using a descriptive-analytical method, this research examines theories of civilization and Quranic verses to reach conclusions about the status and regulation of human relations. Accordingly, human relations in civilization can be defined at two levels: the intra-civilizational level and the inter-civilizational level. At the intra-civilizational level, it must be understood that Islam, despite the cultural and religious diversity of its followers, is unique. Amidst this plurality and diversity within the scope of Islamic civilization, various factors can be identified for creating unity among people and improving human relations—factors such as the Quran, charismatic leadership, the principles of religion, sacred law (Shariah), art, and others. Among these, the Quran is the primary factor in creating unity among Muslims. In this way, relying on the Quran, Islam can view linguistic, racial, and ethnic diversities as assets or civilizational capacities, fostering convergence and synergy among these capacities. One of the exegetes who has attended to the regulation of intra-civilizational human relations amid this diversity is Ayatollah Asifi. He believes that Islam has a complete theory regarding human relations, which he calls the "law of guardianship" (Wilāya). Wilāya is a comprehensive network that encompasses nearly all of a person's relationships with the external world. These relationships have three orientations: vertical, horizontal, and longitudinal. Ayatollah Asifi identifies seven elements at these three levels that organize relations within Islamic civilization. These elements include unity in worship, unity in guardianship (longitudinal level), unity in the social fabric of allegiance, unity in political obedience, unity in responsibility and oversight, unity in immunity and sanctity (horizontal level), and the relationship of Muslims with their civilizational heritage (vertical level). Thus, human relations at the intra-civilizational level are regulated in all their dimensions. As for inter-civilizational relations, attention must be paid to the need for civilizations, beyond their internal relations, to coordinate with other civilizations at a macro level for their well-being and flourishing. At this level, three types of relations between civilizations can be discussed: "exchange," "conflict," and "mutual recognition." Citing verse 13 of Surah Al-Hujurat, Zaki Milad proposes the theory of "mutual recognition among civilizations" in contrast to the clash of civilizations and even beyond mere exchange or dialogue of civilizations. He views the multi-ethnic, multicultural, and multi-continental nature of Islamic civilization as stemming from a particular vision within Islam, one capable of outlining a model for human relations between Islamic civilization and other civilizations. He identifies this vision as "Taʿāruf" (mutual recognition). Verse 13 of Surah Al-Hujurat points to several key ideas, the most important being that it accepts human diversity as a social and historical reality, and provides a model for human relations amid this diversity in order to organize such plurality and variety. This model is precisely "Ta'aruf," which regulates human relations at the inter-civilizational level. The concept of Ta'aruf is superior to dialogue, cooperation, and unity; in a positive sense, it can lay the foundations for these aforementioned concepts, and in a negative sense, it can eliminate the causes of conflict between civilizations. Thus, the idea of "Wilayah" at the intra-civilizational level and
the idea of "mutual recognition among civilizations" at the extra-civilizational level represent the Quranic method for regulating human relations. These ideas provide a basis for strengthening the internal cohesion of Islamic civilization and for building bridges between Islamic civilization and other civilizations, both of which contribute to the growth of Islamic civilization and reveal the hidden gems within it.