The Epistemological Paradigm of Islamic Civilization

Epistemological Characteristics

The central circle or the core is complete; only this circle is closed, the other circles are dynamic and have vitality. They are active and open to interact with other cultures and civilizations, but this interaction does not occur indiscriminately. For example, the second circle is cautious in its interaction with other civilizations because it is closer to the core; the third circle opens itself and interacts more freely with other cultures than does the second circle, and does so in a way that permits a number of non-Islamic elements to enter or infiltrate into Islamic civilization. This interaction can be seen in the influence of Aristotelian logic in the study of Arabic, the influence of Roman administration on the Umayyad caliphate, and the influence of Persian culture on Muslims, particularly in methods of administration and governance in the Abbasid caliphate.

The fourth and the fifth circles interact most with other cultures and civilizations. The influence of the fourth circle on Muslim life is obvious, while the influence of the fifth circle has been very limited. For example, we can see clearly the ways in which Greek philosophy faced severe criticism from Muslim scholars; al-Ghazālī’s book The incoherence of the philosophers [Tahafūt al-falāsifa] is a good example of this. Later, Aristotelian logic faced a similar fate when challenged by Ibn Taymiyya (661–728 AH / 1263–1328 AD). Philosophy did not enter the realm of Islamic civilization until Muslim scholars and philosophers established that logic and reason do not contradict the core, and in fact, reason and logic can even be used to defend the core.