The Meaning of Civilisation 
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A civilisation is a collection of concepts about life. Civilisation could be a spiritual divine one or a man-made. The spiritual divine civilisation emanates from a doctrine; like the the Islamic civilisation that emantes from the Islamic "Aqeeda"; As for man-made civilisation, either it emantes from a docrine like the Capitalist Western Civilisation that is a collection of concepts about life emnanating from the doctrine of seperating religion from life. Or it does not emante from a doctrine like the Shinto, Greek, Babylonian and Assyrian civilisations. These civilisations are collection of concepts that a people or a group of people agreed upon so it is a national or a man-made civilisation.
In addition, a people or peoples could have a religion (deen) and a
doctrine whatsoever, but this religion has no concepts about life like
Christianity and Buddhism. So people agree on concepts about life
specific to them, where these concepts form their civilisation without
this having any relationship with their religion, because it does not
emanate from it. So their civilisation is not divine despite the fact that
they have a religion. Hence, it is possible for various peoples to associate
in one civilisation, despite the difference of their religions like the
Japanese, Hindus and Sikhs and French; their religions are different but
their civilisation is one, namely Capitalism.
Material objects that are used in life's affairs are not part of civilisation
even though they sometimes result from it. There is no objection to give
the technical term of 'madaniyya' for these tangible material objects so as
to distinguish them from the collection of concepts for which we used
the term 'hadhara' (civilisation). If these material objects resulted from a
specific civilisation like statues then they are part of specific madaniyya.
However, if they resulted from science and industry, then they are of
universal madaniyya, like the television, rockets, planes, penicillin etc.
Thus madaniyya can be specific and it can be universal. This is contrary
to civilisation that cannot be but specific. The meaning of specificity
(khususiyya) is related to our adoption. So what is specific is not permitted
for us to adopt from others, whereas what is universal is permitted for
us to adopt.
The distinction between civilisation (hadhara) and madaniyya must be
observed at all times, just as it is imperative to observe the distinction
between the material objects derived from civilisation and the material
objects derived from science and industry. That is in order to observe,
when adopting madaniyya, the distinction between its objects, and the
distinction between it and civilisation. There is no objection to adopting
Western madaniyya derived from science and industry. As for Western
madaniyya derived from Western civilisation, it is not permitted to adopt
it in any case whatsoever due to its contradiction with the Islamic
civilisation in the basis upon which it is built namely the doctrine
(‘aqeedah). Our ‘aqeedah is different from their doctrine that is built upon
the compromise solution and separating religion from life; in the
depiction of worldly life or the criterion for actions; which is the halal
and haram for us, and benefit for them; and in the meaning of happiness
which is permanent tranquillity, which is - for us - attaining the pleasure
of Allah, and for them the bodily pleasures.
In order that we become fully aware of what we adopt from others and
what we leave, it is necessary to distinguish between civilisation and
madaniyya, and it is necessary to distinguish between madaniyya resulting
from civilisational concepts and madaniyya resulting from pure sciences
and industry.
If it is said: Why did you adopt the technical term 'hadhara' for
concepts and the term 'madaniyya' for material forms instead of the reverse? Hadhara in language, is residence in a civilised region (like
towns), while 'al-hadhir' is the one who is of towns and villages. Al-
Qatami said: 'Whoever is pleased with residing in towns. Which Bedouin
men will see us?'
While 'madana' in the place means to reside therein, and 'madina' means
also to arrive to the town (madinah), so the two meanings are close to
each other. It is said in response to this (self-directed) question: hadhara
is used in the language for meanings related to thoughts, so it is closer
to use it for concepts. It was said in 'Al-Qamus': "Hadhura is like nadusa
which is the man of eloquence. (bayan) and understanding (fiqh)." In Al-
Lisan, it is said: "a man 'hadhr' to mean eloquent, and a man 'hadhir' if he
brought something good." It also came in 'Al-Lisan': "And in the hadith:
'Say that which yahdhurukum' i.e. that which is present and existing in
you, and do not burden yourselves with something else." So hadhara is
closer, more consistent and appropriate to use for the collection of
concepts than using madaniyya, and madaniyya is closer to be used in
material objects. It has been said that there is no contest in technical
terminology (istilah), and what is important is distinguishing between
concepts and material objects derived thereof, and material objects
derived from them and material objects derived from pure sciences,
inventions and industry. The first is rejected and it is not permitted to
take them, while it is permitted to take the second. >>>>> 2