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Nietzsche's View Through Islamic Lens: Is He Truly a Great Philosopher?

By Zimaam Zayn

Introduction:

It was curiosity that first got me to read the works of Friedrich Nietzsche. My friends often brought his name up—a thinker described by many of them as a "great philosopher," one who dared to question traditions and explore the depths of morality, religion, and culture. But I wondered—how great could Nietzsche be when viewed through the lens of Islamic thought? Does his ideas resonate with that of Islam?

To find answers, I went into his book, 'On the Genealogy of Morality', a disturbing yet fascinating exploration of humanity’s moral history (in the view of it's translator). Nietzsche shares his sharp questioning of morality, his views on Christianity, and his vision for the future of humanity. He challenges the very foundations of ethics, arguing that morality is a flawed system shaped by ignorance. His critique of modern humanity, one tamed into passivity (to live life without reason) rather than striving for greatness. And yet, Nietzsche offer us a solution—a "counter-ideal," a break from normality that would allow humans to redefine the purpose of Morality.

As I was read, what followed me was an interesting journey—a dialogue between Nietzsche’s arguments and the timeless wisdom of Islam. This article is a reflection of that journey, where I've tried to know whether Nietzsche’s philosophy truly stands as "great" in the Islamic worldview.

Nietzsche on his Book, Genealogy of Morals:

In Ecce Homo, Nietzsche describes the Genealogy as consisting of three preliminary studies:

For Nietzsche, morality represents a system of errors that we have incorporated into our basic ways of thinking, feeling, and living; it is the great symbol of our profound ignorance of ourselves and the world. He says, humans need to go beyond Good & Evil.

For him, the task of culture is to produce sovereign individuals, but it was deformed along history. Thus, in the modern world, the aim and meaning of culture is taken to be ‘to breed a tame and civilized animal, a household pet, out of the beast of prey. “man”’.

He says about modern culture that it will produce an animal that takes taming to be an end in itself, to the point where the freethinker will announce that the end of history has been attained.

Nietzsche argues that for him, morality is ‘something problematic’, and no philosopher has seen it with that eye.

Nietzsche himself has not so much inquired into a ‘moral sense’ or a moral faculty—i.e., he himself refrained from uncovering the different senses of morality. Yet it is amazing (or his overconfidence) that he wants to sharply question 'Morality'.

Finally, Nietzsche’s training as a philologist inclined him to the view that no fact exists apart from an interpretation, just as no text speaks for itself, but always requires an interpreting reader. So what I'm interpreting is through minimum use of my Opinion - Insha'Allah

Breaking The Tradition:

Nietzsche argues that creating a responsible human, capable of making promises, required harsh discipline through what he calls the "morality of custom" and the "social straitjacket." This process involved coercion, punishment, and even cruelty to instill memory and responsibility in humans, countering their natural forgetfulness and inattentiveness. He emphasizes that progress, including modern psychology, arose from such torment, with blood and sacrifice forming the foundation of all "good things." Nietzsche also critiques religions as systems of cruelty, rooted in suffering and asceticism, which fix certain ideas deeply into the human psyche.

The Sovereign Individual:

Building on our previous discussion, Nietzsche's "sovereign individual" is a product of the cultural and moral conditioning we humans have explored, particularly through the "morality of custom." This conditioning involved harsh measures like punishment and coercion, which madd us realise our responsibility and memory in humans—countering their natural tendencies toward forgetfulness (which make us forget our responsibility).

The sovereign individual is beyound these societal customs, becoming free and is capable of making and keeping promises. This freedom is essential for societal structures, such as creditor-debtor relations, which require predictability and trust. However, Nietzsche does not idealize this figure outright; instead, he sees it as a necessary outcome of our historical struggle to cultivate responsibility and order through suffering and sacrifice (we'll see to it later).

Bad Conscience and the Creditor-Debtor Relationship:

Nietzsche argues that the bad conscience evolved alongwith our the creditor-debtor relationship, which shaped human social and religious practices. In prehistory, tribal communities expressed gratitude to ancestors, and then turned them into gods, creating fear and superstition through them. Christianity amplified this issue, as it portrays God as the ultimate ancestor to whom humanity owes an unpayable debt (salvation through Christ's blood), thus raising the feeling of moral and religious obligation to a sublime yet oppressive level.

Islam on the Other Hand:

Islam does not frame the relationship between humans and God in terms of an unpayable debt in the same way Nietzsche describes for Christianity. Instead, Islam emphasizes gratitude (shukr) and submission (Islam) to God as a natural duty rather than a burden of debt. While Islam acknowledges accountability and responsibility for one's actions, it does not portray God as an oppressive creditor. Instead, Allah is described as merciful and forgiving, always willing to accept repentance. Additionally, Islam discourages superstition and fear-based worship.

Origin of Guilt & Responsibility:

In the first of the three essays of which the Genealogy is composed, Nietzsche invites us to imagine a society split into two distinct groups: a militarily and politically dominant group of 'masters' exercises absolute control over a completely subordinate group of 'slaves'. The 'masters' in this model use the term 'good' to refer in an approving way to their life and to themselves as people capable of leading it. As an afterthought, they also employ the term 'bad' to refer to those people—most notably, the 'slaves'—who, by virtue of their weakness, cannot live the life of self-affirming physical exuberance. The terms 'good' and 'bad' then form the basis of a variety of 'master moralities'.

The slaves develop a reactive and negative sentiment against the oppressive masters, which Nietzsche calls 'ressentiment'. This ressentiment eventually turns creative, allowing the slaves to take revenge in the imagination on the masters whom they are too weak to harm physically. Thus emerges a new form of valuation: 'evil'. 'Evil' is used to refer to the life the masters lead (which was called 'good'). In the mouths of the slaves, 'good' comes to refer not to a life of robust vitality but to one that is 'not-evil'—i.e., not in any way like the life the masters live.

From Debt to Guilt:

In the Second Essay, Nietzsche develops an extraordinary story about the origins of feelings of responsibility and debt (personal obligation). He explores nothing less than the evolution of the human mind and how its basic ways of thinking came into being. Nietzsche draws attention to what he regards as a crucial historical insight: the moral concept of 'guilt' (Schuld) descends from the material concept of 'debts' (Schulden). In this sphere of legal obligations, he stresses, we find the breeding-ground of the 'moral conceptual world'—guilt, conscience, and duty.

He explores nature's paradoxical task: creating a being capable of making promises. This ability requires memory, foresight, and the capacity to bind one's will to future actions. However, for this to work, culture must counteract the natural force of forgetting, which serves an essential physiological function.

Nietzsche argues that responsibility emerges from this process—the ability to distinguish between accidental occurrences and intentional actions. This distinction allows humans to think causally about the future and commit to promises. In Section 2, Nietzsche explicitly refers to the "long history of the origins of responsibility," suggesting this development was gradual and deeply tied to societal structures that enforce memory and accountability.

Islamic Viewpoint:

Nietzsche's Morality Crisis:

Nietzsche argues that creating a responsible human, capable of making promises, required harsh discipline through what he calls the "morality of custom" and the "social straitjacket." This process involved coercion, punishment, and even cruelty to instill memory and responsibility in humans, countering their natural forgetfulness and inattentiveness. He emphasizes that progress, including modern psychology, arose from such torment, with blood and sacrifice forming the foundation of all "good things." Nietzsche also critiques religions as systems of cruelty, rooted in suffering and asceticism, which fix certain ideas deeply into the human psyche.

Islamic Perspective on Nietzsche's Views:

From an Islamic perspective, this view contrasts sharply with principles of mercy, balance, and justice:

Thus, while Nietzsche ties morality to cruelty and suffering, Islam as always give us a balanced path, where morality is rooted in mercy, accountability, and spiritual harmony.

Key Islamic Contrasts:

Nietzsche's Concept of "Bad Conscience":

  1. Origin of Bad Conscience: Nietzsche sees the bad conscience as a "serious illness" caused by the shift from a free, instinct-driven life to the confined spaces of society and peace. This shift represses natural instincts like cruelty and destruction.
  2. Internalization of Instincts: When instincts can no longer be expressed outwardly, they turn inward, creating the human "soul." This internalization expands the inner world, giving depth and complexity to human consciousness.
  3. Impact on Humans: The repression of instincts leads to a "terrible heaviness" in humans, as their natural drives seek underground satisfaction. This internal struggle is the root of the bad conscience.
  4. Dual Perspective: Nietzsche views the bad conscience as both an insidious illness and a fascinating development. It represents humanity turning against itself, creating tension, hope, and the possibility of something greater.
  5. Cultural Significance: The bad conscience is not purely negative. Nietzsche calls it the "true womb of ideal and imaginative events," as it has led to profound creativity, beauty, and affirmation despite its painful origins.

Islamic Perspective on Conscience:

  1. Origin of Conscience: Islam views the human conscience as a natural gift from Allah, guided by the Fitrah (innate disposition) and divine revelation. Unlike Nietzsche's idea of repression, Islam sees conscience as a tool for self-awareness and moral decision-making.
  2. Internalization of Instincts: Islam acknowledges human instincts but encourages their regulation through self-discipline (Tazkiyah) and remembrance of Allah. This prevents destructive tendencies and nurtures the soul without repression (Quran 91:7-10).
  3. Impact on Humans: While Nietzsche sees repression as causing inner conflict, Islam teaches that inner peace comes from aligning instincts with divine guidance. Struggles are seen as opportunities for spiritual growth, not as burdensome "heaviness."
  4. Dual Perspective: Islam recognizes human struggles but frames them positively, as tests that lead to greater closeness to Allah and personal development (Quran 2:286). Unlike Nietzsche's tension, Islam offers hope and purpose through faith.
  5. Cultural Significance: Creativity and beauty in Islam are not born from suffering but from gratitude, reflection, and the pursuit of excellence (Ihsan). The Islamic worldview encourages using talents for the betterment of society and worship of Allah.

Hence, while Nietzsche ties the "bad conscience" to repression and suffering, Islam consider conscience as a divine gift, instincts are regulated through faith, and struggles lead to spiritual growth.

Nietzsche on Creditor-Debtor Relationship:

Nietzsche argues that the bad conscience evolved alongside the creditor-debtor relationship, which shaped human social and religious practices. In prehistory, tribal communities expressed gratitude to ancestors, eventually turning them into gods, creating fear and superstition. Christianity amplified this sentiment, portraying God as the ultimate ancestor to whom humanity owes an unpayable debt, elevating the feeling of moral and religious obligation to a sublime yet oppressive level.

Islamic View of Divine Relationship:

Islam does not frame the relationship between humans and God in terms of an unpayable debt in the same way Nietzsche describes for Christianity. Instead, Islam emphasizes:

Nietzsche's View On Guilt & Suffering:

Nietzsche argues that guilt started as a simple social obligation but was later moralized, reaching its peak in Christianity. Priests, originally part of the ruling class, became obsessed with purity and asceticism, using guilt to control people. They reinterpreted natural instincts as "sin," turning bad conscience into a powerful religious tool. This shift redirected resentment, making people blame themselves rather than questioning authority.

Islamic Perspective on Guilt:

Islam views sin and guilt differently from Nietzsche's interpretation of Christianity:

  1. Sin and Accountability: Humans are responsible for their actions, but Islam emphasizes repentance (Tawbah) rather than guilt as a burden.
  2. No Permanent Guilt: Unlike Nietzsche's idea of guilt evolving into a deep psychological burden (e.g., Original Sin in Christianity), Islam teaches that a believer should not dwell in despair but seek redemption.
  3. Asceticism (Zuhd): Islam encourages moderation rather than extreme asceticism.
  4. Priestly Influence: Islam does not have a priestly class that controls morality through guilt.

Nietzsche sees guilt as a tool used by religious institutions to control people, but Islam presents it as a temporary state that can be overcome through faith and repentance.

Nietzsche on the Creation of Evil:

Nietzsche argues that the concept of evil was created by the weak (slaves) in response to their oppression by the strong (masters). The slaves labeled the masters as "evil" and themselves as "good," but this did not solve their suffering—it only made them question why they, as "good" people, still suffered.

Nietzsche believes the real reason for their suffering is weakness, either by nature or circumstance. However, this truth is unbearable for the slaves, so priests step in to reinterpret suffering. They tell the slaves: "You suffer because you are sinful." This shifts the resentment away from the masters and onto themselves, making them feel guilty.

To escape this "sinfulness," the slaves adopt self-denial and asceticism, rejecting worldly pleasures and suppressing their natural instincts. Over time, this mindset fuels Western culture, but Nietzsche argues that it worsens the original suffering rather than solving it.

In Islam, no one is inherently sinful; suffering results from wrong decisions rather than original sin.

Final Comparative Analysis: Nietzsche vs. Islam

Aspect Nietzsche's View Islamic Perspective
Sin and Truth Sin arises from self-denial of truth and suppressing natural instincts, influenced by priests who label these instincts as "evil." Sin results from rejecting divine truth and making wrong choices, often due to one's inner struggles and denial of guidance.
Suffering and Meaning Suffering is initially senseless, but priests reinterpret it as punishment for sin, giving it meaning. Suffering is purposeful, seen as a test or a chance for spiritual growth, and directly tied to Allah's wisdom.
Guilt and Redemption Guilt becomes a tool for control, internalized through religious systems like Christianity. Guilt is temporary and leads to repentance (Tawbah), with hope for forgiveness through Allah's mercy.
Priests vs Personal Accountability Priests enforce guilt and impose morality for control. There's no priestly class; every individual is personally accountable to Allah without intermediaries.
Asceticism and Moderation Extreme self-denial worsens suffering and serves religious goals. Encourages balanced living and moderation (Zuhd), avoiding unnecessary hardship.

Nietzsche's View on Suffering & Morality:

For Nietzsche, the 'healing instinct of life' operates through the priest. Sufferers are exploited 'for the purpose of self-discipline, self-surveillance, and self-overcoming'. The priests' remedy for human suffering is the ascetic ideal.

Nietzsche argues, however, that viewed from physiological and psychological angles this amounts to nonsense. His argument is that the ascetic ideal has its source in what he calls 'the protective and healing instincts of a degenerating life'.

The interpretation of suffering developed by the ascetic ideal has long succeeded in shutting the door on suicidal nihilism by giving humanity a goal: morality. For Nietzsche, this concept saves the will but at the expense of the future, fostering a hatred of human existence's conditions.

The real problem, according to Nietzsche, is present-day Christian-moral Europe. He says we live in an age where the desire for man and his future - a future beyond mere self-preservation - seems to be disappearing.

Nietzsche also argues that modern atheists have freed themselves from religious beliefs but lack deeper purpose. They either believe in nothing or blindly follow science. In contrast, Nietzsche promotes a "Yes to life" - an unconditional acceptance of existence, including suffering and guilt. This affirmation is grounded in truth and knowledge, where a "free spirit" understands the rules they once followed and now knows what they truly can and should do.

Islamic Perspective:

Nietzsche's Political Thoughts:

Nietzsche's political thought differs from liberalism, which focuses on individual freedom and peaceful coexistence. Instead, he sees politics as a tool for creating great individuals rather than improving life for the majority. He challenges the idea that people have an independent identity, arguing that culture and history shape them.

Nietzsche envisions new philosophers who will:

His goal is to end randomness in history and create a stronger, more purposeful human race.

Nietzsche suggests that achieving cultural greatness requires accepting economic servitude for the majority as a societal necessity. He warns against letting the pursuit of justice or compassion undermine the structures that support culture. The "walls of culture" symbolize the foundations that enable the creation of exceptional individuals and cultural achievements, which Nietzsche prioritizes over universal equality or comfort.

Nietzsche's positions on ethics and politics do not compel this era, but they are more instructive with less practicality.

Summary: Nietzsche's political thought prioritizes great individuals over collective well-being, arguing that culture and history shape identity rather than independent freedom. His vision accepts economic servitude for the majority to achieve cultural greatness.

Islamic Perspective on Nietzsche's Political Thoughts:

Finally: Nietzsche sees politics as a tool for elite greatness, but Islam promotes justice, collective progress, and moral responsibility for all.

Conclusion

I am not writing any conclusion, as it will lead, my Opinion to become strong on you, I am leaving you readers to decide whether or not Neitzsche's view is valuable for you to spend time with or this is the last thing you have read about him.

Stay-Safe. Stay-Curious. Allahhafiz!!

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