Past-time Paradise

by Mahmoud Andrade Ibrahim

They've been spending most their lives
Living in a pastime paradise
They've been wasting most their time
Glorifying days long gone behind
They've been wasting most their days
In remembrance of ignorance oldest praise………..stevie wonder

What is the tendency among many of us to try and re-create a society today, like the one that existed some 1400 yrs ago during the lifetime of our Beloved Teacher, Guide and Prophet (pboh) Muhammad ibn Abdullah ?  This is a fool's undertaking, an impossible task. There is nothing that we can do to bring back to life the historical circumstances of that time period. It is a by-gone era. We can sit around all day and discuss the little we know of that time period, from the various sources both religious and historical and still not scratch the surface of what life was really like back then, we are left with only a brief and romanticized hologram viewed through the imagination of historians and poets. 

However, being familiar with the classical source materials, the body of work we call the ‘hadiths’ and other various siras or histories is important in so much as they can help provide a ‘direction’ or at least a historical reference about the way a people were individually and communally impacted by Islam then.

How we approach our Islam individually and collectively will be totally different than that of our religious predecessors because our time is now, not then. The historical and material circumstances are different. The proverbial ‘tooth-paste’ of 1400 yrs ago is out of the tube. There’s no putting it back.  What we are left with is the ‘wisdom’ that the ancients used to negotiate those uncertain times. We can draw lessons about courage and over-coming seemingly insurmountable odds from them but certainly not methodology. And the lessons we take will be seen and interpreted differently by the various cultural lenses through which they are viewed.  Islam is not a monolith.

It is in the rich heritage of Islam to have created one of the most advanced cultures on the Iberian Peninsula known for its technological superiority in medicine, philosophy, economics, science and mathematics and continued to maintain that position with generations of administrators, clerks, judges, engineers, scribes, tradesmen and lawyers for over 800 years. However all of this advancement was called into question by the Muslim religious authorities, the sheikhs of Islam, that wanted to return to the 'way it was', and the acquiescence by the rulers to these religious zealots was a prime reason that led to the eventual downfall and subjugation of the Muslim world.*  There are many lessons in our history that we should draw from. 

 There are many ways to be Muslim.  There are many cultural interpretations and representations of this wonderful way of life that loves humanity and is committed to social justice and diversity and we should join in the ranks of those who are pushing back against tyranny and abuse. We must engage the concept of freedom and recognize that it is an ongoing struggle towards taking personal and communal responsibility. 

I too look to the future of Islam, but all roads to that future are patrolled by legions of men that are armed only with the ‘traditions of the past’.   These men wish to reconstruct a society from the ruins of ancient worm-eaten graves, how silly is this?  Yet this idea is passed off as 'religiosity' and something to be considered seriously, but only by the unimaginative self appointed representatives of God on earth, in the same way it was previously activated in undermining the Muslim civilization we called the  Golden Age of Spain !

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The forces of tradition and innovation are perennially at work in any society, shaping its path and progress. The two forces, often perceived as opposing, need not be mutually exclusive. Embracing tradition while recognizing its potential limitations and engaging in innovation while respecting societal foundations is essential for balanced growth and development.

Striking the right balance between these forces entails respecting the values and traditions that provide a sense of identity and belonging, while also embracing innovation to address the evolving demands of an ever-changing world. By harnessing the synergy between tradition and innovation, societies can forge a path towards a harmonious and sustainable future, propelling progress without abandoning their roots.

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*Decline of Muslim Spain   :  

Nizamiyah colleges were the Ivy League colleges of the 12th century. Some scholars at the time noted the tendency of students to leave their traditional schools to study religion at the colleges. Some Sunni clerics also complained that many had adopted the Shafii school as their religious affiliation. Scholars graduating from the colleges were armed with argumentative skills to battle the Batiniyya (downplaying the 'spirit' of revelation, by validating only the 'literal' interpretation of the Qur'an)  wherever they found them. Graduates were given priority in key government jobs, namely in the judiciary, hisbah (Sharia enforcement or police) and istifta (jurisprudence).

It was Nizamiyah colleges, which operated for over four centuries, together with the financial and political backing of the powerful Seljuq dynasty that directed Muslim minds towards only religious practices and away from secular advancements. What suffered were the disciplines of agriculture, astronomy, architecture, and medicine.

     What is not in dispute is that the colleges stifled scientific innovation by focusing only on religious studies to achieve a political end. The colleges singularly succeeded in that task, with Sunni clerics often praising them for their role in restraining the influence of Batiniyya (non-literalist concepts) and in the dominance of Sunni Islam thereby  reducing challenges to its authority.  However, the result was that the Muslim world began to prostrate itself to the scientific and technological advancements of the West and thereby lost it's dominance in the world. 

The authority of the rulers, the kings and princes, purchased the religious scholars in order to quell any opposition to their secular authority. The religion of our Beloved Teacher (pboh) was sold for earthly gain.

The decline of Muslim Spain was largely attributed to the influence of Nizamiyah colleges, which focused on religious studies and neglected secular advancements in disciplines such as agriculture, astronomy, architecture, and medicine. Graduates from these colleges were given priority in government jobs and armed with argumentative skills to counter non-literalist interpretations of the Qur'an. While they were praised for restraining opposing beliefs, this narrow focus led to the loss of Muslim dominance in scientific and technological advancements compared to the West. The rulers used their authority to suppress any opposition to their secular rule by purchasing religious scholars.

I argue against the notion of trying to recreate a 1400-year-old society and I underscore the futility of such an endeavor. I emphasizes that historical circumstances cannot be resurrected and that wisdom lies in understanding how our religious predecessors navigated uncertain times. I also acknowledge the diversity of interpretations within Islam and encourage embracing different perspectives within the faith community. A thoughtful analysis draws lessons from history, particularly highlighting how religious authorities' desire to return to the past led to decline in Muslim Spain's Golden Age. I conclude by advocating a posture that looks towards the future of Islam by embracing diversity, seeking justice, and upholding moral principles.

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During the classical era of Islamic civilization, which spanned from the 8th to the 14th century, there was a flourishing of scientific inquiry and scholarship. Islamic scholars extensively studied various disciplines including astronomy, mathematics, medicine, philosophy, and natural sciences. They made significant contributions to these fields and built upon ancient Greek knowledge as well.

At this time, religious beliefs deeply influenced intellectual pursuits. The Qur'an was considered a guide for Muslims in all aspects of life. It is believed to be a divine revelation that contains guidance on matters related to theology as well as instructions for personal conduct and societal affairs.

This view highlights a subtle difference in interpretation among classical scholars regarding the purpose of reflection on nature. While some scholars saw it as an encouragement for scientific inquiry by recognizing the comprehensibility of nature's inner workings - implying that humans can understand creation through observation and experimentation - others took a different perspective.

According to Dallal's * analysis, many classical scholars believed that reflection on nature was intended to emphasize human limitations and our inability to fully comprehend creation. For them, reflection was seen more as an exercise in humility rather than establishing scientific facts or uncovering new knowledge.

This difference in perspective reflects varying attitudes towards science during this period. While there were notable advancements made by scientists such as Al-Kindi (9th century), Al-Farabi (10th-century), Ibn Sina (Avicenna) (11th-century), Ibn Rushd (Averroes) (12th-century), who sought rational explanations based on empirical evidence; there were also conservative elements within society that emphasized religious teachings over reasoning or empirical investigation.

It is important to note that this interpretation does not imply a complete rejection of scientific inquiry. Many Islamic scholars actively engaged in scientific pursuits and were patrons of learning and research. However, the cultural and religious context sometimes influenced the extent to which scientific findings were accepted or incorporated into broader society.

Overall, this event sheds light on the diverse perspectives within classical Islamic scholarship regarding the relationship between religion, reflection on nature, and scientific inquiry. It underscores how different historical factors shaped the development of knowledge and science within Islamic civilization.

• Ahmad S. Dallal (Arabic: أحمد دلال) is a scholar of Islamic studies and an academic administrator. He is the current president of The American University in Cairo.

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