by Dr. Ildus Rafikov
Islamic scholarship once led the world in intellectual and scientific advancements, but in recent centuries, it has faced significant challenges that have hindered its progress and relevance in the modern world. Though the progress in Islamic thought has been quite formidable in the last forty years, the ummah is still struggling to formulate a unique path in the complexity of the modern world. This essay critically examines the limitations in contemporary Islamic thought and proposes potential solutions to revitalize Islamic scholarship in the 21st century. Insights from Jasser Auda’s Re-envisioning Islamic Scholarship will be incorporated to guide this discussion.
The decline in Islamic scholarship can be traced back to a combination of internal and external challenges that began to surface long before the onset of colonialism and the industrial revolution. Internally, the Muslim world was plagued by deep theological divisions and sectarian strife, which fractured the unity that had once been a hallmark of early Islamic civilization. These internal conflicts often resulted in a narrowing of intellectual horizons, as scholars became more focused on defending their specific doctrinal positions rather than engaging in the broad, interdisciplinary inquiry that had previously characterized Islamic thought. The increased emphasis on jurisprudence (fiqh) over other fields of knowledge further contributed to this intellectual contraction, as scholars prioritized legal rulings over the exploration of other areas of inquiry, including philosophy, science, and the arts.
Externally, the Muslim world faced significant pressures from invading forces and expanding empires. The Crusades, Mongol invasions, and subsequent wars weakened the political and social structures that supported Islamic scholarship. These invasions not only caused the destruction of physical infrastructure, including libraries and educational institutions, but also led to the displacement of scholars and the loss of invaluable manuscripts. The disruption of trade routes and the collapse of local economies further exacerbated the situation, making it increasingly difficult for scholars to pursue their work. As a result, Islamic scholarship began to retreat into a more insular and defensive posture, focusing on preserving existing knowledge rather than innovating or expanding into new areas.
The rise of the West during the Industrial Revolution marked another turning point. Western military power, economic expansion, and technological advancements outpaced those of the Muslim world, leading to a profound shift in global dynamics. The advent of colonialism brought with it not only political and economic domination but also an intellectual hegemony that marginalized Islamic scholarship. Traditional centers of learning were either co-opted by colonial authorities or severely restricted in their activities. This period also saw the introduction of Western education systems in many Muslim-majority regions, which further eroded the influence of traditional Islamic scholarship. Consequently, Islamic thought began to stagnate in fields that were increasingly categorized as “secular,” with many scholars struggling to engage meaningfully with the rapidly changing societal norms and scientific advancements that were reshaping the world.
Key Limitations in Contemporary Islamic Thought
In analyzing contemporary Islamic thought, five key limitations have significantly impeded its progress and relevance:
1. Imitation (Taqlīd)
Taqlid refers to an over-reliance on past (a.k.a. classical) Islamic scholarship, often at the expense of engaging directly with the primary sources of Islamic knowledge—the Qur’an and Sunnah. This reliance has led to intellectual stagnation, where scholars recycle interpretations and rulings from past jurists without critically examining their applicability to contemporary contexts. The Qur’an itself warns against blindly following inherited traditions without understanding, stating, “When it is said to them, ‘Follow what Allah has revealed,’ they say, ‘Rather, we will follow that which we found our fathers doing.’ Even though their fathers understood nothing, nor were they guided?” (Qur’an 2:170). Taha Al-Alwani laments lack of ijtihad (independent reasoning or scholarship) in all spheres of life as a consequence of imitation (taqlīd), and suggests that had Muslims retained ijtihad as originally commanded by Allah, they “would not have fallen behind in establishing the Islamic sciences necessary for their society and civilization.”
Jasser Auda emphasizes the need to return to the primary sources and engage in critical reflection and reinterpretation to address contemporary issues. The Maqāṣid Methodology further enriches this perspective by advocating a shift from traditional jurisprudential methods to a holistic understanding of the objectives (maqāṣid) of the Revelation (Al-Waḥy), which allows scholars to derive principles adaptable to modern challenges. Many other modern scholars advanced new thoughts and ideas in the field of Maqāṣid studies. Among such scholars are: Muhammad Abduh, Rashid Rida, Muhammad Abdullah Draz, Musa Jarullah Bigiev, Muhammad Al-Tahir ibn Ashur, Yusuf Al-Qaradawi, Taha Al-Alwani, Ahmed Raisuni, Gamal Attia and many others.
2. Fragmentation or Partialism (Tajzi’ah)
Fragmentation in Islamic scholarship manifests as a lack of a holistic approach to Islamic knowledge. The compartmentalization of religious and secular knowledge has led to a fragmented understanding of Islam’s role in the modern world. The Qur’an highlights the importance of integrating different aspects of life: “Do they not think deeply about themselves? Allah created the heavens and the earth and everything between them for a purpose and an appointed time” (Qur’an 30:8). This ayah underscores the interconnectedness of all aspects of creation, a concept that should be reflected in Islamic scholarship. Also, Allah warns the separators, who divide the Qur’an into portions, accepting some parts and rejecting others, that they will all be questioned (Al-Qur’an, 15:90-92). The Prophet (peace be upon him) also warned about the previous nations who were destroyed because they claimed that parts of the Book that was revealed to them contradicted other parts, whereas each part of the Revelation was sent to support other parts.
Auda’s Maqāṣid Methodology also addresses this by emphasizing connectivity and wholism, integrating knowledge from various disciplines to create a comprehensive understanding. This concept is highly relevant to modern science. Much of contemporary scientific research tends to be highly specialized and focused on isolated aspects of reality, without integrating insights from other disciplines or considering the broader social, ethical, and environmental contexts. This fragmentation can lead to significant consequences for the environment, individuals, and society. A wholistic, integrative approach to science, as part of the global Islamic scholarship, would advocate for interconnectivity between disciplines and the integration of spiritual, ethical, environmental, and social dimensions.
3. Apologism or Justification (Tabrīr)
In response to Western critiques and the pressures of modernity, many Islamic scholars have adopted a defensive posture. This apologism leads to attempts to retrofit modern concepts into Islamic frameworks, often resulting in forced interpretations that lack authenticity and fail to address core issues. The Qur’an encourages a confident engagement with others, stating, “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best” (Qur’an 16:125).
Auda critiques the defensive approach and posits that Islamic scholarship should engage critically with both Islamic and non-Islamic sources to develop a genuine and robust worldview that recognizes universal laws of connectivity, holism, and purposefulness. Apologism undermines the integrity of Revelation-centric knowledge by allowing external, often secular, paradigms to take precedence over the principles derived from the Qur’an and Sunnah. It diminishes the capacity of Islamic scholarship to offer a substantive critique of modern systems, particularly those that carry inherent contradictions with Islamic teachings. By adopting or normalizing certain external systems under the guise of “Shariah-compliance,” apologism ultimately constrains the potential of Islamic scholarship to offer genuine alternatives or to rectify injustices within current dominant global structures. Through a holistic and ethical approach to knowledge that promotes human and environmental well-being, Muslims can establish a body of knowledge that not only critiques the limitations of modern paradigms but also offers constructive, Islamic alternatives that contribute to the betterment of humanity and the world.
4. Contradiction (Tanāquḍ)
Inconsistencies between different areas of Islamic thought and conflicts between traditional interpretations and contemporary realities have become increasingly apparent. These contradictions undermine the coherence and credibility of Islamic scholarship, particularly in governance, economics, and social issues. The Qur’an stresses the importance of consistency and coherence: “Do they not ponder over the Qur’an? Had it been from other than Allah, they would have found within it much contradiction” (Qur’an 4:82). The issue of contradiction arises when Islamic and non-Islamic bodies of knowledge, which originate from fundamentally different premises, are combined without proper consideration of their inherent contradictions. Auda calls this intellectual mixture “epistemological schizophrenia,” which can also lead to moral inconsistencies.
To address the issue of contradiction (tanāquḍ) in Islamic thought, Muslim scholars need to carefully assess and synthesize various knowledge systems while staying true to foundational principles found in the Revelation. This approach necessitates anchoring all scientific pursuits in divine guidance, while methodically examining contemporary secular paradigms to ensure their compatibility with the purposes of Al-Waḥy. Rather than blindly accepting external frameworks, scholars should construct coherent methodologies that harmonize these systems, guaranteeing that Islamic knowledge is applied uniformly and comprehensively. This strategy will help maintain the authenticity of Islamic identity, enhance scholarship, and uphold a solid ethical foundation based on justice, compassion, and divine purpose.
5. Deconstructionism (Tafkīk)
Auda describes deconstructionism as an intellectual approach rooted in post-modern thinking that seeks to break down established structures, authority, and conventional interpretations. Within Islamic scholarship, this approach emerges when human interpretations and cultural products are given equal weight to divine Revelation, leading to a relativization of sacred principles. This becomes particularly concerning when it challenges the fundamental values of Islam, such as family structure, ethical standards, and legal frameworks, by reinterpreting them through subjective or secular lenses. Auda cautions that this deconstructionist approach risks blurring the line between divine wisdom and human comprehension, potentially undermining the essential objectives of Al-Waḥy.
Auda advocates for preserving the Qur’an and Sunnah as unwavering sources of authority to counteract deconstructionism. Instead of merely dismantling or criticizing structures without a solid basis, Muslim scholars must develop constructive alternatives rooted in Revelation. A methodology that combines critical analysis with Islamic objectives enables engagement with modern issues while safeguarding core principles. This strategy helps prevent the potential weakening of Islamic principles when faced with academic or cultural forces that promote relativism. As a result, it ensures that engagements with modern disciplines remain firmly rooted in a consistent and ethical Islamic framework.
Jasser Auda’s Maqāṣid Methodology
Auda’s Maqāṣid Methodology offers a comprehensive framework to address these limitations. It emphasizes a transdisciplinary approach to knowledge, the importance of engaging directly with the primary sources of Islam, and the need for a future-oriented, critical, and comprehensive approach to Islamic scholarship. This methodology is built on the principles of connectivity, wholism, and purposefulness, aiming to create a dynamic and holistic understanding of Islam that can address contemporary challenges effectively.
Key components of Auda’s approach include:
Purpose-Oriented Framework: Auda emphasizes understanding the objectives (maqāṣid) of the Revelation (Al-Waḥy) and using them as a framework to guide scholarship and practice. This involves identifying the higher objectives of the Revelation and ensuring that all scholarly efforts align with these objectives. The Qur’an states, “And We did not send you [O Muhammad] except as a mercy to the worlds” (Qur’an 21:107), highlighting the universal objectives of Islamic teachings.
Reflection on the Qur’an and Sunnah: Auda advocates for a purposeful reading and reflection upon the Qur’an as the primary source, asserting that this divine text contains answers to numerous life questions. The Qur’an, by virtue of its function as a guide and source of light, encourages critical examination of its ayats for the purposes of acquiring knowledge, seeking guidance, and distinguishing between right and wrong. For instance, Allah states: “Then do they not reflect upon the Qur’an? If it had been from [any] other than Allah, they would have found within it much contradiction” (4:82). In another ayah, Allah states: “Then do they not reflect upon the Qur’an, or are there locks upon [their] hearts?” (47:24).
Critical Engagement: Auda advocates for critical engagement with both Islamic and non-Islamic sources, encouraging scholars to question inherited knowledge and develop new insights relevant to contemporary contexts. The Prophet Muhammad (peace be upon him) said, “The most beloved people to Allah are those who are most helpful to people,” underscoring the importance of relevance and utility in scholarship.
Reimagining Disciplines: The methodology calls for a new interpretation and classification of disciplines, breaking down artificial barriers between religious and secular knowledge to create a comprehensive and holistic understanding of Islam. The Qur’an says, “He has taught man that which he knew not” (Qur’an 96:5), emphasizing the broad scope of knowledge that should be pursued. The new classification would include usuli (foundational) studies, disciplinary studies, phenomena studies, and strategic studies.
Future Orientation: Auda stresses the importance of a future-oriented approach focusing on long-term planning and realizing Islamic objectives in the modern world. The Qur’an reminds us, “O you who have believed, fear Allah and let every soul look to what it has put forth for tomorrow” (Qur’an 59:18).
Conclusion
Addressing the limitations in contemporary Islamic thought is crucial for the revitalization and relevance of Islamic scholarship in the 21st century. In today’s world, we face numerous social, economic, and environmental issues that demand a comprehensive intellectual framework. This framework should provide solutions rooted in the Qur’anic principles while remaining flexible enough to address contemporary challenges. To accomplish this, it is crucial to expand beyond the limitations of conventional Islamic jurisprudence and adopt a more integrated approach where divine text remains as a primary source. This methodology should draw upon insights from various disciplines, including economics, sociology, philosophy, and science. By adopting this broader outlook, Islamic scholarship will not only be enhanced but also become more capable of engaging in global dialogues and contributing meaningfully to the expansion of knowledge.
One of the key steps in this direction is the critical examination of existing limitations within Islamic thought. Many of these limitations stem from an overemphasis on preserving tradition at the expense of innovation and critical inquiry. While it is important to remain faithful to the foundational principles of Islam, there must also be room for intellectual growth and development (ijtihad) in all areas of beneficial knowledge. This requires a willingness to question established norms and to explore new ideas that can help address contemporary challenges. By fostering a culture of intellectual openness and creativity, Islamic scholarship can once again become a dynamic force for positive change in the world.
Auda’s Maqāṣid Methodology provides a promising framework for achieving this goal. By focusing on the higher objectives of the Revelation (Maqāṣid al-Waḥy), this methodology offers a comprehensive and dynamic approach to Islamic scholarship that is both faithful to the primary sources and relevant to contemporary challenges. The Maqāṣid Methodology promotes a transdisciplinary approach, integrating insights from diverse fields to develop solutions that are not only grounded in Islamic principles but also responsive to the complex realities of the contemporary world. Through the adoption of this methodology, Islamic thought has the potential to transcend its current limitations and contribute more substantively to global knowledge and problem-solving, thereby ensuring its continued relevance and vitality in the 21st century and beyond.