The Evolution of Islamic Scholarship: A Comparison of the First and Later Generations' Relation to the Qur'an

A summary of the article:

This article explores the differences between the first and later generations of Muslims in their approach to the Qur'an. The first generation followed the Qur'an as a guide for action, breaking away from pre-Islamic ignorance. In contrast, later generations mixed the Qur'an with other sources and engaged with it for academic discussions and enjoyment. While acknowledging the Qur'an as a literary masterpiece deserving of respect, the article emphasizes the importance of not neglecting its practical implications. It calls for a return to the pure source of the Qur'an and advocates for changing the system in accordance with God's commands. The article also discusses the influence of Greek philosophy on Islam, the involvement of Muslims in politics throughout history, Muslim scholars' views on Western civilization, and the impact of the fall of Andalusia on Islamic scholarship.

The causes of difference between the first and later generations: 

The first generation of Muslims followed the Qur’an as their only source of guidance and acted upon its teachings immediately. They cut themselves off from the pre-Islamic ignorance and dedicated themselves to God. They became a unique and distinguished group in history. 

Later generations mixed the Qur’an with other sources of knowledge, such as Greek philosophy, Jewish scriptures and Persian legends. They also approached the Qur’an for academic discussion and enjoyment, not for action. They did not renounce the pre-Islamic society and its values.

The way of the Islamic movement: 

The Qur’an is a unique literary masterpiece that reflects the eloquence and beauty of the Arabic language. It has inspired generations of poets, writers, artists, and scholars who have sought to emulate its style and content. The Qur’an also employs various literary devices, such as metaphors, parables, stories, rhetorical questions, and intertextuality, to convey its message in a captivating and engaging way. Therefore, the Qur’an can be seen as a text that offers academic discussion and enjoyment for those who appreciate its literary qualities. At the same time, the Qur’an is a sacred text that requires reverence and respect from its readers and listeners. It is not meant to be read casually or superficially, but rather with attention, reflection, and understanding. Therefore, the Qur’an can be seen as a text that demands academic discussion and enjoyment within certain boundaries and conditions.

The Islamic movement should return to the pure source of the Qur’an and follow its guidance for action. It should free itself from the clutches of pre-Islamic society and its concepts. It should aim to change the system at its roots and establish God’s system in the world.

How Greek philosophy influenced Islam:

Translation: Many Greek philosophical and scientific works were translated into Arabic by Christian, Jewish, and Muslim scholars, especially during the Abbasid period (8th-10th centuries). These translations made the Greek heritage accessible to the Islamic world and stimulated intellectual activity and debate. 

Adaptation: Some Muslim philosophers and theologians adopted, modified, or criticized Greek concepts and arguments to suit their own purposes and perspectives. For example, al-Kindi used Neoplatonic ideas to explain God's creation of the world, al-Farabi harmonized Plato's and Aristotle's views on the ideal state, and al-Ghazali refuted the claims of the Aristotelian philosophers. 

Innovation: Some Muslim philosophers and scientists developed new theories and methods that were influenced by Greek philosophy but also original and creative. For example, Ibn Sina (Avicenna) formulated his own system of metaphysics and logic, Ibn Rushd (Averroes) wrote influential commentaries on Aristotle's works, and Ibn al-Haytham (Alhazen) pioneered the experimental approach to optics. 

Did the first generation of Muslims have more involvement in politics than later generations of Islamic scholarship: 

This is not necessarily true, as there were different political contexts and challenges for Muslims throughout history. Some possible points to consider are:

The first generation of Muslims faced the task of establishing and expanding the Islamic state under the leadership of Prophet Muhammad (peace be upon him) and his successors, the caliphs. They had to deal with internal conflicts, such as the fitna (civil wars) that erupted after the assassination of the third caliph Uthman, and external threats, such as the Byzantine and Sassanid empires. They also had to develop the basic principles and institutions of Islamic governance, such as shura (consultation), bay'a (allegiance), zakat (charity tax), and jihad (struggle). 

Later generations of Muslims witnessed the rise and fall of various Islamic empires and states, such as the Umayyads, Abbasids, Fatimids, Seljuks, Mongols, Ottomans, Safavids, Mughals, and others. They had to cope with political fragmentation, dynastic rivalries, sectarian divisions, foreign invasions, colonialism, and nationalism. They also had to adapt to changing political realities and circumstances, such as the emergence of new forms of government, law, administration, education, and culture. 

Islamic scholarship did not isolate itself from politics, but rather engaged with it in different ways and degrees. Some scholars served as advisers, judges, administrators, or educators for political authorities. Some scholars participated in political movements or revolutions against unjust rulers or foreign occupiers. Some scholars advocated for political reform or revival based on Islamic principles and values. Some scholars maintained a critical distance from politics and focused on preserving and transmitting Islamic knowledge and spirituality. 

Muslim scholars and western civilization

Muslim scholars have different views and attitudes towards Western civilization, ranging from admiration and appreciation to criticism and rejection. Some Muslim scholars acknowledge the contributions of Western civilization to various fields of knowledge and human development, such as democracy, human rights, science, technology, and culture. Some Muslim scholars also recognize the common roots and values that Islam shares with Western civilization, such as the Abrahamic tradition, rationalism, and humanism.

Muslim scholars also have legitimate concerns and grievances about Western civilization, especially its political and economic domination, cultural imperialism, and historical injustices against Muslims and other peoples. Some Muslim scholars challenge the claims of Western civilization to universality and superiority, and expose its contradictions and shortcomings, such as colonialism, racism, secularism, materialism, and moral decadence. Some Muslim scholars also resist the attempts of Western civilization to impose its worldview and interests on Muslims and other civilizations.

It is true that some Muslim scholars have expressed negative views of Western civilization. This is often due to a perceived clash of civilizations between Islam and the West. Some scholars believe that Western civilization is inherently materialistic and decadent, and that it is incompatible with Islamic values. Others believe that the West is engaged in a war against Islam, and that Muslims must defend themselves against this threat.

Muslim scholars should not necessarily enemize Western civilization more than Eastern civilizations. In fact, some Muslim scholars have been influenced by Eastern civilizations, such as Indian, Chinese, and Japanese cultures, and have learned from their wisdom and achievements. Some Muslim scholars have also criticized Eastern civilizations for their own forms of oppression, corruption, idolatry, and ignorance. Some Muslim scholars have also advocated for dialogue and cooperation among different civilizations, including Western and Eastern ones, based on mutual respect and understanding.

Jahiliyya (ignorance) is not a term that is exclusive to Western or Eastern civilizations. It is a term that refers to any state of affairs that is contrary to the guidance of God as revealed in Islam. Jahiliyya can affect any society or individual, regardless of their geographical or cultural location. Jahiliyya can also be overcome by following the teachings of Islam and seeking knowledge that is beneficial for humanity. Therefore, Muslim scholars should not generalize or stereotype any civilization as jahiliyya, but rather evaluate each case according to its merits and demerits.

Jahiliyya is a term that can have different meanings and applications depending on the context and perspective. Some forms of jahiliyya that Eastern societies may have are:

Idolatry: The worship of idols or false gods, which is considered a major sin in Islam. Some Eastern societies, such as Hinduism, Buddhism, and Shintoism, practice various forms of idolatry, such as worshipping statues, images, animals, or natural phenomena. Eastern societies are often superstitious. 

Oppression: The unjust treatment or exploitation of people, especially the weak and vulnerable. Some Eastern societies, such as India, China, Myanmar, Bangladesh, North Korea have been accused of violating human rights and oppressing their own citizens or minorities, such as the Uyghurs, the Rohingya, and the Christians. 

Eastern societies are often patriarchal, meaning that men have more power and authority than women. This can lead to discrimination against women in all areas of life, including education, employment, and healthcare.

Eastern societies are often plagued by violence, both domestic and political. This violence can be caused by a variety of factors, including poverty, inequality, and religious extremism.

Ignorance: The lack of knowledge or awareness of God's guidance and revelation. Some Eastern societies, such as Japan, South Korea, and Singapore, have been criticized for being too secular or materialistic, and neglecting the spiritual dimension of life. 

The fall of Andalusia led to a decline in Islamic scholarship in the West, and a shift in the center of Islamic learning to the East

The fall of Andalusia (or al-Andalus) in 1492 marked the end of Muslim rule in the Iberian Peninsula and the loss of a major center of Islamic civilization and scholarship. Al-Andalus had been a bridge between the East and the West, transmitting the scientific, technological, and philosophical legacy of the Abbasid period to Europe. Al-Andalus had also produced its own original contributions in fields such as mathematics, astronomy, medicine, music, and poetry. Many scholars and books from al-Andalus were transferred to other parts of the Muslim world, especially North Africa and the Ottoman Empire, where they influenced the development of Islamic scholarship in those regions. However, the fall of al-Andalus also contributed to a more easternized version of Islamic scholarship, as the intellectual tradition of al-Andalus was marginalized or forgotten by the dominant schools of thought in the East. Some aspects of al-Andalusian scholarship that were distinctive or controversial include:

Ibn Rushd (Averroes) was a philosopher, jurist, physician, and commentator on Aristotle. He followed the Maliki school of law. He wrote many works on philosophy, logic, medicine, astronomy, and jurisprudence. He defended the harmony between reason and revelation, and argued for the necessity of philosophy for understanding religion. The integration of Greek philosophy and science with Islamic theology and law, which was exemplified by Ibn Rushd’s commentaries on Aristotle and his defense of the harmony between reason and revelation, but opposed by some orthodox scholars such as Ibn Taymiyya and al-Ghazali.

The diversity and tolerance of religious and cultural expressions in al-Andalus, which allowed for the coexistence and interaction of Muslims, Christians, and Jews, as well as various sects and schools within Islam, but was challenged by the rise of more rigid and exclusive forms of religiosity in the East and the West.

These are some examples of how the fall of al-Andalus may have affected the direction and character of Islamic scholarship in later centuries. However, this is a complex and debated topic that requires more research and analysis.