Call for the Return to the Qualities of the Traditional Muslim Mind

DINAMIKA ILMU
Vol. 21 No. 1, 2021
P-ISSN: 1411-3031; E-ISSN: 2442-9651
doi: http://doi.org/10.21093/di.v21i1.2619

Call for the Return to the Qualities of the Traditional Muslim

Mind
Mohd Abbas Abdul Razak
Asst. Prof. at the Department of Fundamental & Inter-Disciplinary Studies, IIUM, Malaysia
e-mail: [email protected]

Sayed Sikandar Shah Hanif

Professor at the Department of Fiqh & Usul Fiqh, IIUM, Malaysia
e-mail: [email protected]

Muhammad Abdurrahman
Assoc. Prof. at Fakultas Tarbiyah dan Keguruan UIN Ar-Raniry Banda Aceh, Indonesia
e-mail: [email protected]

Abstract
The world we live today has undergone a dramatic change in values, science and
technology. In a world so divided with contending ideologies and worldviews,
humanity as a whole has derailed from its philosophy of co-existence, tolerance and
mutual respect for one another’s faith and culture. The war that should have ended
with the formation of the United Nations is still raging in many parts of the world.
News and business are controlled by some powerful conglomerates. The gap between
the haves and have not’s still persists. In the wake of the present global condition,
Muslims and their religion are targeted and falsely labeled as a global threat. This
apparent situation of the world calls for the new generation of Muslims to think and
re-evaluate on how to respond to the challenges and criticisms that come from others.
Moreover, they have to carve out new ways to co-exist with others and on how to
preserve their religion and cultural heritage of the past. Through this paper, the
researchers intend to investigate the style of thinking of the great Muslim scholars
during the heydays of the Islamic civilization and propose the importance of reviving
such an orientation of thinking in the contemporary Muslim world. As a qualitative
study, the researchers intend to present some historical evidence on the remarkable

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Mohd Abbas Abdul Razak et al.

achievement of the Muslim scholars of the bygone centuries. The textual and
document analysis methods will be employed in interpreting the relevant data of the
study. Pertinent data related to the research will be retrieved from print and electronic
media.
Keywords: Call, Muslim Mind, Qualities, Return, Traditional

A. Introduction
Muslims who once built great empires and civilization have now lost their vitality and
meshed in their own dilemmas of how to maintain good governance, develop their countries
in terms of eradicating poverty, diversifying their economy, maintaining peace and stability,
in dealing with modern science and technology, in co-existing with others, etc. Though in
the past, many great minds from the intelligentsia community have provided the panacea
through their great research works, but the reality today proves that very little progress has
been made over the centuries. In view of the present tumultuous condition of the Muslim
nations all over the world and for a reason that obscure names were given to them by others,
particularly the West, this research is geared towards finding some of the root causes as to
why Muslims have never moved from the problem of the past (Bakar, 1991). Based on the
premise that many of the issues in the Muslim world is related to the ways of how they think
and respond, via this study, the researchers would like to propose an amicable solution to
remedy this pathetic condition of the Muslim Ummah. Furthermore, from the outset of this
investigation, the researchers would like to drive home the idea that suggestions put
forward by the team are neither intended to further deteriorate the condition in the Muslim
World nor to cause a rift between the Muslims and others, particularly those in the West. On
the contrary, this modest effort put forward by the team should be seen as no more than an
addition to the existing corpus on the research in the area of Islamic civilization
(Bakar,2008).
The Muslim mind that contributed immensely to science, technology, philosophy, and
spirituality during the peak of the Islamic civilization (750-1258), has somehow lost the
‘Midas Touch’ during the era of modernity and now globalization. As a result of colonization,
problems of post-colonization, and internal turmoil in the Muslim world, Muslims were not
able to contribute significantly to the development of science and technology in the
contemporary world. At the moment, they have become the largest consumer society in the
world. In addition, Muslim countries, ever since the fall of the Islamic civilization up until now
are somehow experiencing political instability, lack of good governance, leadership crisis,
war, terror attacks, to name a few (Al-Attas, 1978; Hassan, 2011). In realizing the fact that
the Muslim world is saddled with enormous problems and lagging behind others,
particularly the West, this research is geared towards exploring the greatness of the Muslim
mind of the past and how such a mind can be resurrected and developed in Muslim
countries. As a qualitative study, the researchers will dwell upon the greatness of the past
Muslim scholars, what is meant by the traditional mind, the present condition of the

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 Call for the Return to the Qualities of the Traditional Muslim Mind

Muslims, how the traditional mind can be developed and what is the way forward left for the
Muslims with this new resurrected mindset (Amer, 2002; AbuSulayman, 1993).

B. Heydays of the Islamic Civilization

Many historians say that the golden era of the Muslims happened during the peak of
their civilization (750-1258). Others say it lasted for a much longer period of time. Regardless
of the disagreement of the actual time frame of the golden era, it was during that time the
Muslim world witnessed the budding of many polymath scholars. These scholars were able
to master many disciplines of knowledge. Though they were deep in their religious sciences,
they were equally good as well in the field of natural and human sciences; like botany,
pharmacology, surgery, astronomy, mathematics, algebra, geography, etc. (Nasr, 1994).
The main centers of knowledge, scientific research, philosophical and religious
debates were taking place in Baghdad (Iraq), Cordova (Spain), Damascus (Syria), and Cairo
(Egypt). Compared to the last two, the epicenter of intellectual activities were mainly taking
place in Baghdad and Cordova. Research works in the areas of human and natural sciences
conducted in these centers, particularly in Darul Hikmah (Iraq) attracted many Western
scholars to these centers to study through the medium of Arabic. As such, during that time,
Arabic became the lingua franca for science and philosophy. Benefitting from the research
works done by eminent Muslim scholars, Renaissance scholars took back the ideas to
Europe. Great books written by Ibn Sina (980-1037), Al- Farabi (897-950), Al-Ghazali (1058-
1111), Al-Biruni (973-1050), Ibn Rushd (1126-1198), Ibn Khaldun (1332-1406) and others were
translated into many European languages. It has been said that it was Ibn Rushd, who was
able to capture well on Aristotle’s rational philosophy, introduced it to the West (Fakhry,
1983). Even Saint Thomas Aquinas (1225-1274) had referred to Ibn Rushd’s work as a way to
understand Aristotle. Likewise, Aquinas has also referred to Al-Ghazali’s work on moral
development before he could come up with his own teaching in that area. For the great
service Ibn Rushd did for the West in interpreting Aristotle’s work, people in the West till
today acknowledge his fabulous contribution and feel more indebted to him than Al-
Ghazali. In contrast, the latter is more famous in the Muslim World, for his great
compendium of literature in the area of Islamic sciences, particularly in matters related to
spirituality (Sheikh, 1974). Except for a few, many Europeans failed to acknowledge the fact
that the ideas provided by the Muslim scholars acted as an impetus for the European
Renaissance movement. In other words, ideas from the Muslim scholars acted as a ‘spark’
that set the Western scholars ablaze in their quest for more knowledge and enlightenment.
The Europeans did not stop after getting knowledge from the Muslims, but they did further
research and development, applying their knowledge to other areas of research (Nasr,
1994).
Interesting to note that during the heydays of the Islamic civilization, a fair deal of
Christian, Jewish, and Zoroastrian experts were employed as teachers and translators of
ancient manuscripts at the Islamic centers of intellectual activities. Notably, the most
famous center for research, learning, and translation work was happening at Bayt al-Hikmah
in Baghdad. It was a normal scene at Bayt al-Hikmah to witness people communicating in

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Arabic, Farsi, Aramaic, Hebrew, Syriac, Greek and Latin. The mindset of the Muslims at that
time was, religion is something that comes from God and there should be no compromise
on its fundamental teachings, while civilization is a human product (Fakhry, 1983). As such,
it is very natural for one civilization to learn from the other. Truly, the civilization that comes
later will learn all that is positive from the bygone civilizations. An avid reader of history,
without a doubt will agree that the Islamic civilization as a dynamic force had learned and
borrowed ideas from earlier civilizations; like the Greek, Persian and Indian. This fact of
borrowing ideas among different civilizations has also been highlighted by Iqbal (1877-1938),
the great Muslim poet-philosopher. Like others, he too highlighted that there was a time in
history, European thought received inspiration from the world of Islam. Many centuries
later, after freeing themselves from the clutches of colonialism, the Muslim world in return,
started to imitate some of the dynamism in the areas of science and technology found in the
West. To Iqbal, this act of borrowing ideas from the West by the Muslims was more or less
an act of taking back the lost heritage of the Muslims of the past (Iqbal,1996).

C. Research Methodology
In consonance with the nature of the study, the researchers employed the qualitative
method in collecting the relevant data. As such, this study purely used the library research
that falls under the realm of qualitative research. Information collected for the study was
analyzed from two dimensions/domains: from the philosophical as well as from the
historical viewpoints. Therefore, the data presented in the study reflected the philosophical
and historical developments, particularly in the past and present political, social, and
intellectual milieus in the Muslim world. According to Sharma (1988), human conduct can
be analyzed by two means; one is the direct behavioral way and the other is the indirect
behavior. To him, the content-analysis method is the indirect measure or procedure to
evaluate human behavior. In his explanation on how content analysis can be used, Sharma,
like Nachimias & Nachimias (1982) and Busha & Harter (1980) stated that it could be
employed to deduce characteristics of communications. In further particularizing the forms
of communication that can be analyzed using the content analysis method, these experts
have suggested that newspapers articles, letters, minutes of meetings, autobiographies,
interviews recorded in tapes or films, personal diaries, books, speeches, TV interviews,
diplomatic messages, etc. can be used.
Supplementary to the content analysis method, the researchers used the historical
method in conducting the investigation on the topic. Through the use of the historical
method, the researchers surveyed the historical events that happened in the Muslim world.
Upon studying the historical facts, the researchers reinterpreted them afresh in the light of
the information gathered for the purpose of this study. According to Verma & Verma (1989)
and Denzin & Lincoln (2008), in conducting research using the historical method, one can
use books, magazines, accessible documents, papers, literature, cultural and analytical
history material, memories, personal letters, and accounts, authentic observers, witness,
etc. In light of the suggested source materials, the researchers made use of whatever
available information, be it primary or secondary, related to the subject matter of the study.

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As a qualitative study, the researchers relied mainly on literature, dissertations, articles,

seminar papers, documented lectures, and other information available in the libraries and
that could be retrieved via the electronic media, mainly the internet.

D. Findings and Discussion

1. Present Condition of the Muslim World
Muslims who created great empires and a dynamic civilization in the bygone centuries
are now faced with an enormous amount of problems from within and the outside their
countries. Muslim World as once a civilizational force that produced intelligentsia in many
disciplines of knowledge, after the European colonization and post-colonial period, started
dwindling in its valor and spirit as the custodian of knowledge. Colonization had somehow
dented the Muslims of their ego and created a sort of inferiority complex. As a result of this
psychological state of mind, the Muslims started to lag behind others in terms of science,
technology, and nation-building (Al-Roubaie, 2002).
Colonization had also divided the Muslims in some ways, giving rise to disunity among
them. As a divided Ummah, Muslim countries lost the strength to speak as a single nation.
This situation has given an advantage for others to set them against one another. Different
political aspirations had let them into war and sectarian violence that are still prevalent in
many Muslim countries. Countries like Iraq, Iran, Syria, Libya, Afghanistan, Saudi Arabia,
and Yemen have experienced war. Some of these countries are still waging war within the
country and at the frontiers with neighboring countries. To a certain extent, external forces
should also be blamed for taking advantage of the situation and used their mass media to
create a war in Muslim countries. The motive for creating political instability in the Middle
East and elsewhere in the Muslim world is none other than to usurp the wealth that comes
through their natural resources like oil and gas. The absence of clarity of the mind and the
failure to understand the deceitful strategy of the external forces caused the Muslim nations
to go against one another. Many wars were fought and still going on in Muslim lands,
causing death to scores of their civilians, damage to their infrastructure, and triggering
environmental degradation on land, sea, and air (Abdul Karim,1991).
The war in the Middle East, Africa, and other regions of the Muslim world has caused
many to lose faith in their governments and move on to a more secured region of the world.
As a result of the chaotic situation in Muslim lands, pockets of migrant population who had
braved the mountains, deserts, and rough seas without bothering the heat and the cold to
crossover to foreign lands. Their survival instinct made them perform the impossible to
sustain their lives and the lives of their dear ones. In recent years, there was an influx of
refugees from the Middle East to Europe and America. It has been reported that over the
years some 25 million Muslims who are refugees, migrants, or asylum seekers from different
parts of the Muslim World have taken residence in Europe. Their presence there is not
always welcomed one by all. A fraction of the local citizens complains that the arrival of the
Muslims has increased the burden for their government to facilitate these foreign visitors
who come with an alien culture that is different from the one in Europe. These Muslims had
to leave behind their homes and possessions in search of a safe haven to start a new life in

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an environment where peace and security prevail. Despite their expectation, in some parts
of Europe, these Muslims have to face discrimination, racism, marginalization and at times
anti-Islamic sentiments, now popularly known as Islamophobia from the people of the land.
Though this scenario is pathetic to watch and hear, the fact will remain the same as the
blame should go back to their government and political leaders of their country of origin in
the Middle East (Khader, 2015).
Leadership crisis is another issue that has been plaguing for very long in most Muslim
countries. The greed for power and control of the wealth of the nation has caused rivalry
among political leaders. Obsession for power has created an unhealthy political atmosphere
in many Muslim countries, surprisingly now even in Malaysia and Turkey. As if it is a new
norm that leaders in Muslim countries have been discrediting and attacking one another’s
political philosophy and the agenda they have crafted for the nation. This sort of political
climate is not good as it gives the opportunity for others to take advantage to tarnish the
image of Islam and the Muslims. Political leaders have gone beyond all ethical principles in
grabbing power. Smear campaign, character assassination, conspiracy, lies; unfulfilled
manifestos, etc. have become the new norms in the political arena even though they are
Muslims. Worse, in some countries, we often hear terror attacks, suicide-booming,
assassination attempts, etc. All this is done just to win an election or grab power by a coup
d'état. When too much of politicking is going on in a Muslim country, the possibility of
neglecting the welfare of the people will be very high. Due to too much of politicking, the
economy, foreign investment, education, health, poverty, etc. will be left unattended. At
times, many of these problems can cause the nation backwardness and will never be able to
catch up with the rest of the world (Hiro, 1989; Hosein, 2011).
When there is a war happening between two Muslim countries, much of the national
budget will be spent for military needs; particularly for the purchase of armaments to
strengthen the country’s military prowess. So, it will be a wise thing for Muslim nations
under conflicts to negotiate peace talks rather than to go into war at one another. Leaders
in such countries should be wise enough to think about the safety of the people and channel
the money spent on buying weapons and missiles to the nation’s educational and health
care needs. In fear of war and political instability, professional and experts in some Muslim
countries migrate to Europe and other parts of the world in search of better prospects for
their families; better living standard, good education for their children, better income for
themselves, the availability of research centres with up to date laboratories and facilities.
The loss of professionals from such Muslim countries in the form of brain drain will most
likely make the country stay backward and will never be able to compete with the rest of the
world (Abdul Razak, 2015).
The researchers feel that all the above stated problems in the Muslim world are related
to the way in which the leaders and masses think. If they happened to think in a broader
perspective by integrating spirituality, science, and philosophy, they will be able to function
in a more dynamic way. Moreover, with this mode of thinking, they can come out from their
backwardness and turn their nation into a progressive and prosperous one, eradicating
poverty, illiteracy, political chaos, war, etc.

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2. The Traditional Muslim Mind

The traditional mind is one that is beyond conservatism and backwardness. It is a
brilliant mind that is scientific, philosophical, spiritual, creative, critical, and analytical at the
same time. Though it is a mind deeply engrossed in the world, yet it is anchored in the
thought of God and the readiness to serve Him and humanity. More to add, it is a mind that
is bursting with dynamism, new and progressive ideas. Muslim scholars who possessed such
a mindset were willing to learn all that will be beneficial not only for the survival of the
Muslims but also for humanity as a whole. As such, they were willing to blend science,
philosophy, and spirituality in the hope to bring benefit to humanity. For them, using the
mind in the most productive manner contemplating on God, the human creation, and the
natural world; flora and fauna in a way, was a form of Ibadah (worship). As the Khalifah of
Allah (vicegerent of God) they need to display the two emphases of the Qur’an; Zikr and Fikr.
The Zikr of the Qur’an calls for man to lead a God-centered life that requires him to observe
the dos and don’ts mentioned in the Holy Scripture. Besides that, the Zikr also refers to the
remembrance of God, prayer, meditation, contemplation of the universe, deep thinking,
fasting, alms giving and all other virtuous deeds mentioned in the Qur’an. While Fikr refers
to science, technology, and also knowledge with regard to the natural and social sciences.
In Islam, Muslims are encouraged to strike a balance between the two (Zikr and Fikr).
According to scholars like Iqbal (1877-1938), Sheikh Muhammad Abduh (1849-1905) and
others, the Muslim Ummah (nation) can be great if it has mastered both of the emphases
mentioned in the Qur’an. Leaving either one of the two can cause an individual or the nation
of Islam to either suffer from moral degradation or poor economic growth. On the other
hand, too much emphasis on spirituality at the expense of neglecting Fikr can cause the
Muslim Ummah to be dependent on others on worldly matters. This is not an ideal situation
for the Ummah. Short term dependency on others for science, technology, and expertise
should be a thing acceptable in all communities of the world. But if such a thing prevails over
a long period of time, it can drain the wealth of the Ummah in terms of buying technology
and armaments. Moreover, whatever given to us by others might not be the latest
technology. In understanding the politics involved in buying armaments and technology,
the ideal thing to do will be to develop our own technology and use it for a good cause (Abdul
Razak, 2016).

3. The Concept of the Mind from different Perspectives

Although radical behaviourists like JB Watson (1878-1958) and BF Skinner (1904-1990)
negated the existence of the human mind they acknowledged the role and operation of the
human brain as an information processing unit in human beings. For them, the child is a
mere ‘tabula rasa’ or a clean slate at birth. Besides that, they also did not believe in concepts
like innate or latent knowledge with regard to education. For them, a child learns everything
presented to it from the external world through the process of; stimulus, response and
reinforcement. Apart from that, they believed that human personality, motivation,
creativity, etc. are all learned behaviours (Watson, 1928; 1970). Diametrically opposite to the

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behaviourists, Sigmund Freud (1856-1939) believed and emphasized that the inner
dynamics of man is more dominant than his environment. Freud used the term psyche to
explain the mind. Initially, he presented the topographical model of the mind by explaining
its three components; the unconscious, sub-conscious and conscious. Later, he came up
with his structural model which is made up of three waring entities: the Id, Ego and
Superego. According to him, all the three components will be at war at each other in taking
control of the mind (Freud, 1950; 1962; 1989). Looking man in a sympathetic manner,
humanistic psychology explained man and the concept of the mind in a different way
compared to the Freudian and behaviourist theories. Maslow (1908-1970) and Carl Rogers
(1902-1987) explained the mind in relation to the whole individual by referring it to concepts
like, the self, free will, self-efficacy, and self-actualization (Maslow, 1968).
In Islamic psychology, the mind (‘aql), heart (qalb), self (nafs) and the spirit/soul (ruh)
are one and the same thing. All these terms are used interchangeably in the Qur’an to
explain the human psyche and the spiritual dimension of man. The first three come to exist
after the infusion of the spirit/soul (ruh) to the fetus in the mother’s womb. As a child is born
and growing into maturity, all the other psychic components start to play their designated
role in the human body (Al-Attas, 1990; 1991). The mind is the soul in fact. The soul uses the
mind in relating itself to the external world and in learning from the environment. The brain
is the organ that is being used by the mind for processing information, storage, and retrieval.
In other words, the brain is the organ, while the mind is its working mechanism. When an
individual observes or come in contact with an object the information is transmitted by the
sense perceptions to the brain and later interpreted by the mind. The mind is not only fed
with information by the eyes, but also from the taste buds, sense of earing and touch. Since
the mind occupies an important position as one of the spiritual dimensions of man, it has to
stay conscious and connected to its Creator, and as for that reason, in Islam man has to stay
away from intoxicants, drugs and major sins. In an ideal situation, the act of righteousness
like prayers, meditation and Qur’anic recitation will guide the thinking man to his ultimate
aim in life (Langgulung, 1983; Ansari, 1992).

4. The Spiritual Mind

From the Islamic perspective, the human mind is linked to the heart/soul in an intricate
way that could be hardly explained by modern science long ago. But from the mystical
perspective, it has been well explained by religious masters of different faith groups based
on their worldviews. The vast majority of them emphasized that there is a synchronized
functioning of the heart and the mind of an individual. It is only very recently, modern
science and scientists have come around to acknowledge the relationship between the heart
and mind with the new trend in understanding human intelligence. Studies in the area of
human intelligence have acknowledged that intelligence is a multidimensional and diverse
one (Hamid, 1980). Like creativity, the human intelligence is quite broad. In the beginning
the human intelligence is only measured in terms of PQ (Physical Quotient) and IQ
(Intelligence Quotient). The EQ (Emotional Quotient) and SQ (Spiritual Quotient) are the
later developments that came by in the West. This new way of looking at intelligence in the

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West has now become a trend in education and psychology. A spillover of such an
understanding on intelligence from the West has now gone to other parts of the globe as
well. With this latest development, the masses regardless in the East or West are made to
believe that thinking done by the heart is higher in nature compared to all other intelligence
like; PQ, IQ and EQ. The shift towards SQ in the West came as a response due to the ever
increasing cases of suicide and other mental health issues. It is their belief; with the
introduction of SQ they will be able to find an amicable solution to resolve the many
psychopathological problems found in the Western society. At this juncture of the study, the
researchers feel that it is of vital importance to explain that modern spirituality from the
Western secular perspective is very different from the one taught by Islam and other Eastern
religions and philosophies. In their new definition on spirituality from the secular concept,
aspects like God, revelation, angels, prophets, hereafter and eschatology are all together
missing. To them, spirituality is an achievement of an individual living in a heightened
consciousness in the presence of nature and fellow human beings. In other word, spiritually
is a state of living with the sense of humanness in the togetherness with nature and
humanity (Badri, 1979; 2002; Ryan, 2011).
Conversely, in Islam, the mind, soul and heart must be linked to God. These entities
are considered the spiritual mediums through which man receives guidance in the form of
inspiration, intuition, instinctual feeling, etc. from his Creator. The spiritual mind is one that
is God-centered. The human spirit as a life giving entity is a divine spark from God to man.
As such, man has to abide the laws given by God. As the recipient of God’s spirit, man has to
fulfill his designated role as the Khalifah of Allah (God’s vicegerence) on this earth. Being the
honoured creation of God, the ideal thing for him to do will be to stay connected to God at
all times. Besides that, the spiritual mind is also expected not only to bind a good
relationship with God but also with fellow human beings (Muslims and non-Muslims) and
nature (flora and fauna). Though the natural and human sciences are essential for the human
survival, but they won’t be able to explain life as a whole comprehensively. Perhaps science
will only explain to us on how humanity arrived here on this planet, while religion will explain
the questions on why we are put here and what is expected of us in this life. At times, science
can fail to answer such philosophical questions. As such, we need greater wisdom and
guidance from God to explain to us about life and the reason as to why we have been placed
on this planet (Amjad, 1992).

5. The Philosophical Mind

The development of philosophy in the Muslim empires came after the era of Khulafah
al-Rashideen (633-661). Muslim scholars were attracted to the philosophical thoughts and
ideas as and when they came in contact with earlier civilizations like that of the Greek,
Persian and Indian. The growth of philosophy as a vital and glamorous discipline happened
during the Abbasid period (750-1258) in Baghdad. Concurrent to the development in
Baghdad, a similar situation was also taking place in Muslim Spain (711-1492), a dynasty
established by one of the runaway rulers of the Umayyad caliphate. Later, a similar pattern

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was taking place in Damascus and Cairo. All this learning centers were actively participating
in the translation of ancient manuscripts from other languages into Arabic.
Famous among the Muslim philosophers during the peak of the Islamic civilization
were Al-Kindi (801-873), Al-Farabi (872-950) and Ibn Sina (980-1037). Al-Ghazali (1058-1111)
who came later was unique in the Muslim world as he has been classified as a Muslim
theologian, Sufi and philosopher. In the beginning, Muslim scholars were elated with the
ideas of Socrates (470-399BC), Plato (428-347BC), Aristotle (384-322BC) and other Greek
philosophers without realizing that besides the beautiful ideas present in the Greek
philosophy, there were also some pitfalls in them which the Muslims should avoid. Al-
Ghazali in realizing the dangers of translating without filter as to what can be taken and not
from the philosophies of others, wrote the Tahafut al-falasiha (The Incoherence of the
Philosophers) as a way to caution Muslim philosophers of their mistakes in over-glorifying
philosophy without scrutinizing the ideas taken from the Greek, Persian and Indian
philosophies without looking at them from the Islamic perspective. In this monumental work
of his, Al-Ghazali highlighted 20 areas where his predecessors had gone wrong (Sheikh,
1974).
Philosophy went into a deep slumber ever since the coming of Al-Ghazali’s Tahafut al-
falasiha (1963). Later, it came back from its hibernation with the appearance of Ibn Rushd
who happened to be the last of the Muslim philosophers of the Muslim golden era. Ibn Rushd
who was born in Cordoba, Spain, wrote the Tahafut al-Tahafut (The Incoherence of the
Incoherence) as a criticism against Al-Ghazali for causing the death of philosophy in the
Muslim World. In defense of philosophy, Ibn Rushd explained that the Qur’an encourages
the act of thinking; critically, creatively and analytically, plus observation and contemplation
of God’s mighty work in the universe, etc. To him, such activities are characterized as
philosophical ways of thinking about one’s existence in the whole spectrum of God’s
creation. A student of philosophy will be well aware that philosophy per se is a field of
knowledge that is interested in the meaning, truth and wisdom on any particular subject
that comes under its purview. Moreover, he stressed that there are many verses of the
Qur’an which are philosophical in nature. As such, he felt that it was wrong of Al-Ghazali to
criticize philosophy and the philosophers. It is pretty much natural for one who is trained in
the philosophical way of thinking to have a pattern of thinking that includes syllogism,
thesis, anti-thesis and synthesis. Furthermore, the philosophical mind is capable of looking
at an issue from different perspectives, coming up with an in-depth analysis and perhaps
able to debate on a given topic much more persuasively than of a simple mind (Sheikh,
1974).

6. The Scientific Mind

There was a time in the history of the European nations, whereby science was seen as
a thread to revelation and religion. The theories discovered by scientists did not go well with
the people holding power in religious establishments. Just for the reason, when the findings
of science contradicted scriptures, verdicts were passed against scientists, inventors and
innovators. Many of them were either jailed or tortured to death. In contrast to that, in the

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Muslim world the scenario was altogether different from what was happening in Europe.
Right from the very beginning of the first revelation to the era of Muslim globalization and
to the present day, science was never seen as rivalry to religion. In fact, science helps in many
ways to elucidate theories found in the Qur’an more elaborately with the coming of
sophisticated scientific tools. In Islam, except for the atheistic and secular concepts of
modern science, all other aspects of science are well accepted and celebrated in Islam (Nasr,
1994).
Though the Qur’an was sent to guide mankind to good character and righteousness,
nevertheless it also contains scientific facts and theories. A keen researcher of the Qur’an
will be surprised to find information on fetal development in the mother’s womb and other
aspects of embryology (Al-Qur’an 23:12-14; 53:45-46; 39:6; 75:37), how the universe was
created and other matters on cosmology (Al-Qur’an 13:2; 15:19; 65:12; 21:30; 41:12), sea
currents and oceanography (Al-Qur’an 24:40; 55:19-20; 27:61; 25:53), formation of the
mountains, tectonic plates and other issues related to geology (Al-Quran 24:40; 25:53;
27:61,88; 55:19-20), etc. Muhammad Iqbal (1877-1938), Sheikh Muhammad Abduh (1849-
1905) and Jamaluddin al-Afghani (1839-1897), Malik Bennabi (1905-1973), Said Nursi (1877-
1960) and many others called Muslims to embark on the bandwagon of science and to
perform scientific investigations. According to these scholars, such an act will be a soul
enriching process when one discovers through scientific investigations on Allah’s mighty
hand behind the making of the universe and the secrets found in the natural world. At the
personal level, Iqbal metaphorically praises the scientists for their observation on nature and
universe at large, as a sort of mystic seekers trying to get close to the Creator by probing the
wonders of the natural world. This act of the scientists he calls as a form of ibadah (worship)
in Islam. Likewise, Iqbal also calls the Muslim Ummah to improve their lives by utilizing
science and technology to extract the bounties of Allah in the natural world and use them
for their spiritual development. A precise explanation of what Iqbal says is that, Muslims
should extract the natural resources from the belly of earth and convert them into wealth
and use it to improve the condition of the Ummah. Simply put, a mind that is interested in
science and its calculations and discoveries will most probably appreciate not only the
spectacular beauty in the natural world, but also the precision orbiting of the planets and
the presence of God behind all created matters, including man (Iqbal, 1996).

7. The Benefits of Developing the Traditional Mind

The human mind is an amazing, beautiful and powerful creation of God Almighty.
According to most psychologists, under normal circumstances man uses way below the
mind’s full potential. At times, it has the tendency to drive human beings to perform extra
ordinary acts when their lives are threatened or in search of a solution. Besides that,
psychologists also believe if the mind is fed with proper knowledge and training, it can
overcome many obstacles. For the mind, reading and training provided in the areas of
critical and creative thinking can help an individual to overcome many of his insurmountable
problems as an individual as well as a nation. In the Qur’an, the Muslims are encouraged to

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Mohd Abbas Abdul Razak et al.

think, ponder, contemplate, etc. What comes below here are some of the benefits of going
back to the qualities of the traditional mindset (Badi, 2004).
Living in the new millennium, Muslim communities inhabiting in many parts of the
world are confronted with enormous amount of modern day new issues. At times, many of
such issues challenge the very foundation of their Islamic faith and survival as a religious
community. Besides that, they are ostracized and called by obscure names; such a terrorist,
fundamentalist, backward and uncivilized people. The actions of others against Muslims
give the impression as though the whole world is crying for peace, while the Muslims are the
ones who desire for war and chaos. Under the present world condition which is steep in
Islamophobia, racism and prejudice, the researchers are of the conviction that by reviving
the qualities of the traditional mind, Muslims would be in a better position than before to
avert or counter those false accusations and assumptions in an intellectual manner by good
rhetoric, sound reasoning using logic and philosophy. At the moment, this is not happening
because in many instances, Muslims respond negatively or in a wrong way to global news
reports that disparage their religion and their Prophet. This sort of attack on the Muslims via
essays and caricatures that appear on the print and internet media provokes Muslims. For
very long, the Muslims have responded with emotional sloganeering against the West. In
some situations, demonstrations organized by Muslims communities have created tension
between them and the law enforcement authorities in many Western countries
(AbuSulayman, 1993; Al-Roubaie, 2002).
With the new approach in the way of thinking and handling the day-to-day issues,
many Muslim countries would be able to bring the much needed development and progress
for the masses. A progressive Muslim country should be able to strike a balance in the many
sectors of its national development. Among the developments that must be given due
attention will in the areas of infrastructure, science, technology, moral and spiritual
developments, citizenship, eradication of poverty and illiteracy. Apart from that, this
mindset should enable the Muslim community to take a forward march in the preservation
and conservation of nature (Ould Bah, 1998). When a Muslim nation is developed in the
aforementioned areas, it can reduce its dependency on others in terms of its science and
technology, particularly the advanced nations in the West. In a way, the reviving of the
traditional mind should be seen as an actualization or materialization of the true teachings
of the Qur’an. The holy book of the Muslims not all together focuses on the hereafter, but
also emphasizes the importance of this earthly life and the role of man in administrating,
preserving and conserving this world (Al-Qur’an 2:30; 33:35; 28:77) (AbuSulayman, 1993).
Iqbal (1996) highlights this fact by stating that though the Qur’an was revealed during the
classical period of the Muslims, its message and spirit is anti-classical. Meaning it is meant
for all times and places. As a practical guide book and a manual for life, one can find wisdom
and a way of conduct in all situations of the human life.

8. How to Cultivate the Traditional Mind

Since education starts from home, the effort to cultivate the traditional mind in the
Muslim world should start from the family. All Muslim families, regardless where they live

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 Call for the Return to the Qualities of the Traditional Muslim Mind

should encourage their children to get interested in science and scientific discoveries. While
interacting with their children, Muslima parents should not only talk about Islamic subjects
on faith and practices, but also on scientific facts mentioned in the Qur’an and how to
appreciate Allah’s beauty manifested in the natural world and the universe at large. From
the time children learn how to speak, parents should encourage their children to ask
questions like on what, when, why, why not, how, etc. in matters related to education,
religion and science. During their children’s process and progress of growing up, parents
have to be tolerant in entertaining their children’s inquisitive minds. Besides that, parents
should felicitate their children’s learning by making books on science, religion, ethics, etc.
accessible to them. Children’s reading habits cultivated during their childhood period can go
a long way in making them as avid readers in the areas of science, philosophy, creative
thinking, history, etc. in the future. Moreover, reading increases their power of imagination,
critical and creative thinking skills, and general knowledge of their immediate environment
and the affairs of the modern world. The last thing that can be said on childhood education
is that, modern day Muslim parents need to change their style of parenting from the old
school of thought to the new in line with their children’s generation so long it is not against
the Islamic norms and values. This is necessary for the reason that today’s children are
getting information and knowledge in abundance from many outlets. As such, parents not
only make knowledge available in their lives but also monitor on what they read, how they
think and respond to what they have come to know.
Meanwhile, governments in the Muslim World should introduce an integrated
curriculum in the national school system, particularly at the primary and secondary levels.
The integrated curriculum should incorporate religious study, science, art and craft, music,
mathematics, and other human sciences. Teaching a single subject be it religion, science or
mathematics in isolation is not an ideal thing to do. Over emphasis on a particular subject at
the expanse of neglecting other sciences in the educational endeavor of the child most likely
can cause an imbalance in the personality of the learner. Educationists and psychologists
believe that every subject learned in school contribute in some ways to the overall
personality development of an individual. An integrated curriculum should not only be
introduced at the national school but also at the independent or private Islamic schools.
Introducing a balanced and integrated curriculum should not be seen a foreign idea to Islam
for the reason the Qur’an speaks of a good life in this world and the hereafter (Al-Qur’an
2:201; 28:77).
With regard to education at the tertiary level, Muslim governments around the world
should introduce their students to an integrated curriculum which includes the revealed,
natural and human sciences. Students who are enrolled in the faculties of human and natural
sciences at the university level should be offered elective subjects like Islamic Worldview,
basic philosophy, basic psychology, Islamic Ethics, Islamic Civilization, etc. As the same
time, students enrolled at the faculty of Islamic Sciences should be encouraged to take a few
introductory courses in philosophy, psychology, creative and critical thinking, etc. By
introducing the integrated curriculum at the university level, the Muslim World would be
able to produce young Muslim graduates who are versatile in many areas of knowledge. Not

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Mohd Abbas Abdul Razak et al.

only that, they will be more marketable according to the demands of the modern world, but
would be able to grapple with issues related to spirituality, morality, good governance, etc.
It is also expected that an integrated curriculum would enable Muslim countries to produce
citizens who are not only highly professionals but also integrated in their personality,
otherwise known as a balanced-personality. More importantly, they will be able to serve
better towards their family, society, religion, country and humanity at large.
In summation to the foregoing debate on education, parents, teachers and the
governments in the Muslim World should look at knowledge and education in a broader
perspective rather then what has been observed narrowly in many parts of the world.
Education should not be confined to the four walls of the classroom only. From the Islamic
perspective, anything can be a learning process under the sun. Taking students on a field
trip and introducing them to the beauty of flora and fauna or taking them to the beach and
explaining about marine life all can be an educational venture for the students. The last thing
can be said on education is that, education is not only for the mind, but it is also for the
spirit/soul, heart and self of an individual.

E. Conclusion
This research has shed some light on the importance of reviving the qualities of the
traditional Muslim mind of the past. In a way, this research has also highlighted the fact that
much of the problems in the Muslim world during the post-colonial era till now are mainly
related to our orientation of thinking. In realizing the pattern of thinking among the Muslim
masses today is fragmented; either too much on religion or science or philosophy, etc. the
researchers analyzed the mindset of the past Muslim scholars who were great thinkers,
philosophers, mathematicians and scientists. In the course of analyzing, they researchers
have found out that in the bygone centuries, Muslims and their empires were dynamic as a
result of their pattern of thinking; which is one blended in spirituality, science and
philosophy. The researchers feel that, if the same pattern is observed at present there is a
great possibility modern day Muslims would be able resolve many of the problem faced by
them. At the same time, they can stand tall with the rest of the world. With regard to the
Islamic civilization, reviving the qualities of the traditional Muslim mind gives a glimmer of
hope to the Ummah in its aspiration of reclaiming the past glory and fame.

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