At present, the tragedy that holds its severe grip on the Muslim world is the intellectual crisis that has engulfed the entire civilization. The first and the foremost reason behind this crisis is our utter disconnect with the original texts and scriptures and it occurred due to obsoleteness of the brain’s most important capability — theorization. This prominent feature holds the responsibility to preserve the pure meanings of the texts within the brains so that it may transfer the original form of knowledge from one generation to the next. But, haplessly, we have absolutely deprived ourselves of that unique ability. Today, there is a dire need to revive that lost ability. And this can happen only if we connect ourselves to our forefathers’ teachings and wisdom.
There have been many big names and towering personalities in Islamic history that carried on the task of enhancing theorization ability from one century to the next. These precious gems were the Muslim philosophers who enriched the Islamic civilization with their superior intellect and wisdom. One need not be a student or teacher of philosophy to study the works of these great philosophers deeply. The complexity and sophistication of these works is an indication of the quality of intellect that prevailed in what is often referred to as the golden age of Islam. All educated Muslims should familiarize themselves with their works to remain intellectually plugged in to their own heritage. One need not read them in the original, though great if you can; reading at least secondary sources of their works can help one grasp the broad intellectual contours of Islamic civilization.
Al-Farabi (872-951 AD)
Abu Nasr Muhammad al-Farabi, also known in Arabic as Al-Muallim Al-Thani (the second teacher, first being Aristotle), is indubitably one of the greatest philosophers the world has ever seen. His contribution to both Aristotelian and Platonic thoughts is immeasurable and the modern age owes a great debt to this Central Asian polymath who not only preserved but developed Greek philosophy. He contributed to philosophy, mathematics, music and metaphysics, but I am partial to his work in political philosophy. His most important book on political philosophy is Kitāb Ārā’ ahl al-madīna al-fāḍila (The Views of the People of The Virtuous City).
In his Virtuous City, Al-Farabi assays to establish a city based on justice, much like Plato’s Republic, that seeks the ultimate happiness of its citizens and is guided by the enlightened views of its philosophers. I think of Al-Farabi as the first Muslim to explicitly consider the merits of democracy. For those who believe that Islam and democracy are compatible, it is delightful to read his views on democracy, which are very positive. Al-Farabi suggests that free societies have the potential to become virtuous societies because the good people in free societies have the freedom to pursue virtue.
Al-Ghazzali (1058-1111 AD)
Abu Hamid al-Ghazzali is one of the most important scholars of Islamic thought. He was a philosopher, a legal scholar, a theologian and, toward the end of his life, a mystical thinker in the class of Ibn Arabi. For many Muslims, al-Ghazzali is the paragon of the Mujaddid, a reviver of Islam. Coming at a time when there were many disputations between philosophers and theologians, between rationalists and traditionalists, and the mystical and the orthodox, he tried to bridge these divisions. His Ihya Ulum al-Din (The Revival of Religious Sciences) embarks on a massive endeavour to find golden means between all these diverging trends.
The mature al-Ghazzali is very interesting. After his intellectual crisis and subsequent spiritual awakening, he became more like Sheikh Rabbani of India who balanced Shariah and Tariqah (law and mysticism). While his Ihya is important and should be read by all Islamic scholars, all Muslims should at least read Al-Ghazzali’s Kitab al-Munqidh min al-Dalal (Deliverance from Error) in which the esteemed Shaykh discusses his intellectual and spiritual doubts and his quest for truth. This one book is an entire liberal arts education in itself.
Ibn Rushd (1126-1198 AD)
Ibn Rushd, known in the West as Averroes, has probably had a bigger impact on Western religion and philosophy than on Islamic thought. Some Muslim historians have described the modern enlightened West as the imagination of Averroes. Ibn Rushd was a remarkable thinker. He was a judge, an expert in Islamic law (Maliki), a physician and a philosopher par excellence.
In his Fasl al-Maqal (The Decisive Treatise), he makes the case for philosophy and for the compatibility of science and religion, faith and reason. His Tahafat al-Tahafat (Incoherence of Incoherence) is a systematic rebuttal to Al-Ghazzali’s Tahat al-Falasifah (Incoherence of Philosophy) and a strong defence of Aristotelian philosophy. Together the two classics by Ibn Rushd and Al-Ghazzali are a highlight of Islamic philosophical heritage. Muslims must read these philosophers; some of their arguments are still germane.
Ibn Arabi (1165-1240 AD)
Ibn Arabi is perhaps the most unique, most perplexing and, at the same time, most profound Muslim philosophical thinker. He was not a rational philosopher like al-Farabi or Ibn Rushd. He was mystical, speculative and indescribable. Ibn Arabi was perhaps the first postmodern and feminist thinker in human intellectual heritage. His works Fusus al-Hikam (Bezels of Wisdom) and Futuhat al-Makiyyah (The Meccan Openings) are perhaps the acme of Islamic mystical and philosophical thought. One can never fully appreciate Islamic intellectual heritage without trying to understand Ibn Arabi.
Fortunately, Professor William Chittick has written several books that translate and comment on Ibn Arabi’s thought and make him partially comprehensible to ordinary mortals like me. Ibn Arabi provides the most compelling explanation of the purpose and meaning of creation as a continuous self-disclosure (Tajalli) of God. His reading of the sacred texts is always surprising and tantalizing to the thinking mind. Most orthodox scholars fear and hate Ibn Arabi, because they cannot understand him. Once they do, they are no more orthodox. It would be a colossal tragedy if you are a Muslim and have intellectual leanings and never read Ibn Arabi, Al-Sheikh al-Akbar.
Ibn Khaldun (1332-1406 AD)
Ibn Khaldun spearheads all social scientists. He was a philosopher of history as well as the first social scientist. He was the first major Islamic thinker who emphasized empirical thought over normative theory. Ibn Khaldun made three very important contributions to social sciences. He emphasized the importance of empirical facts, developed a theory of change and identified tribal solidarity as the driver of change. What Muslims need today is literally a million such social scientists that can help bring good governance to the Muslim World. Today, there have been many conferences trying to revive, even build a social science based on Khaldunian approach. I am not sure if his ideas matter substantively, but his spirit is really needed. He must be taught in all high schools and all colleges across the Msulim world, regardless of the discipline.
I hope this very short introduction to some of the greatest thinkers of Islamic heritage generates enough curiosity that young Muslims take interest in them. There is no point in bragging that once we had a great civilization and that we had a golden age, if we are not familiar with the nuggets and contents of that glorious age, time to head to the library folks!