Reviving the Scholar Within: Why This Call for Deep Islamic Learning Matters Now More Than Ever

By Patel Abdur Rahman Misbahi, Tr. New Age Islam Translated by Ghulam Ghaus Siddiqi, New Age Islam What Is There Worth Reading? A Call for Intellectual Depth in an Age of Superficial Learning Translator’s Note: Why This Article Matters “What Is There Worth Reading? A Call for Intellectual Depth in an Age of Superficial Learning” by Patel Abdur Rahman Misbahi is not just an article about reading, it is a heartfelt reminder for students, Madrasa graduates, scholars, and anyone connected to Islamic learning to think deeper and aim higher. We translated this piece into English because the questions it raises affect all of us, especially in today’s world where distractions are everywhere and real learning often takes a back seat. The author points out something many of us feel but rarely say: even committed students of religious knowledge sometimes do not know what they should be reading—and more importantly, why they are reading in the first place. It is not that we do not have enough books. The real issue is a lack of direction, depth, and purpose in how we study. This article helps change that. It gives a clear and inspiring guide for anyone who feels stuck or unsure about their reading journey, especially those grounded in traditional Islamic studies. The message is simple but powerful: classic Islamic fields like Tafsir, Hadith, Fiqh, Kalam, Sufism, and history are still incredibly relevant. But they need to be studied with seriousness, clarity, and depth—not just skimmed or used for debates. Mr Patel Misbahi encourages us to move beyond surface-level learning and reconnect with the deep wisdom in our tradition. About the Author Mr Patel Abdur Rahman Misbahi is a respected graduate of a traditional madrasa and is known for his thoughtful and sincere approach to Islamic scholarship. He regularly writes on topics like religious reform, the revival of Islamic thinking, and the modern challenges facing Muslims. His work reflects a deep love for the Islamic tradition and a strong desire to guide Muslims toward deeper, more meaningful learning. This translation was done to make his valuable insights accessible to English-speaking readers, especially students, teachers, and anyone interested in Islamic education and intellectual growth. We hope this article inspires you to read more purposefully, think more deeply, and reconnect with the rich ocean of knowledge that our tradition offers. —By Ghulam Ghaus Siddiqi, New Age Islam ------ What Is There Worth Reading? A Call for Intellectual Depth in an Age of Superficial Learning By Patel Abdur Rahman Misbahi, Tr. New Age Islam The growing disconnect from book reading is, in many ways, a natural consequence of modern capitalist society. This is why today the lack of reading has escalated into what can only be called an intellectual crisis. What is even more concerning being that those educated or currently enrolled in modern institutions rarely develop a genuine appreciation for reading or wide-ranging intellectual engagement. But the bitter truth is that even many graduates and students of traditional madrasas have now internalized this backward trend of intellectual indifference. Both these issues deserve a detailed analysis in their own right. However, our aim here is to draw attention to an even deeper concern that lies beyond these realities. In an age overwhelmed by digital content and obsessed with entertainment, where screen time keeps increasing and conscious thought continues to decline, even the small group of madrasa-affiliated individuals who remain dedicated to reading now face a new kind of problem. In the following lines, we will try to understand this specific issue and explore its depth. As for a solution—well, hopefully between our reflection and the insights of these seasoned readers themselves, we will be able to piece together a practical and sustainable way forward. The issue at hand is that even those few individuals who have remained deeply connected to the world of reading are now increasingly expressing frustration — a sense of dissatisfaction with what is available to read. Every now and then, one comes across an avid reader who voices a familiar complaint: “I truly want to read, but the question is — what should I read?” They are not just seeking any book or article. They long for something intellectually rich and stimulating, a piece of writing that matches their evolved standards — something that, when read, refreshes the mind and satisfies the spirit. If such a work comes along, reading once again becomes a joyful and meaningful experience. There is a subtle point here, one that seasoned readers may already recognize — or at least feel deep down. There comes a level in one’s reading journey where new material does not necessarily add much; it begins to feel like pouring water into an already full pitcher. At that stage, it is only when an exceptionally insightful or original work crosses your path that you feel yourself rise above that plateau — and rediscover the rare pleasure of genuine intellectual growth. That level, and the research or writing that pushes one beyond it, holds a special value that simply cannot be denied. Yet, despite all this, the core problem still remains. These dedicated readers — whether they admit it openly or not — are yearning for literature that speaks to the modern world in its totality. They are looking for books or essays that weave together science, politics, and religion in a way that resonates with today’s global realities. They want a piece that dissects international politics and chaos — something that offers a meaningful analysis of conflicts from Ukraine to Palestine. They long for thinkers who can, line by line, present realistic and visionary ideas for the revival of Muslim society and its economy. They are searching for writing that explores how, where, and why atheism is rising, and what effective responses might look like. They crave authors who can vividly narrate the rise and fall of the Muslim world with clarity, depth, and insight. If such a work — profound in substance yet written in an accessible style — were to appear, these readers would lose themselves in it. They would forget worldly worries, fleeting pleasures, and nostalgic distractions, immersing themselves entirely in the joy of reading. And that, finally, reveals the heart of their question: “Just tell us — what is there worth reading?” This question is raised repeatedly, in many places and by many people. In fact, even those to whom the question is directed often, perhaps out of a sense of intellectual intimidation, brush it off by saying something like, “Well, you are right — it is true that such thoughtful and meaningful written material is hard to find these days,” or “There just are not many writers producing that kind of work anymore,” and so on. But the truth is — this question does not actually have a straightforward answer. Rather, it demands a counter-question. And that question is this: You, as a student or scholar of Islamic sciences, surely have at least four or five major fields within the tradition — and within those fields, there is so much that you have not read. In fact, there is quite a bit you probably have not even heard about. Let us just start with the fields of Tafsir (Quranic exegesis) and Kalam (Islamic theology), and then include Sīrah (the prophetic biography). The real question is: As a religious scholar, have you truly studied Tafsir, Hadith, Fiqh, Kalam, Linguistics, and Sīrah in any meaningful or substantial depth? Are you familiar with all the complex verses of the Qur'an — those that are difficult due to obscure words, intricate grammar, or the context of revelation? Do you know the verses that are frequently misused by atheists, polytheists, Qadianis, or deviant sects to try to prove or reinforce their distorted beliefs? Have you studied enough about the history of Quranic interpretation, the different approaches of the classical Mufassirīn (exegetes), and the principles of Tafsir — so that you can identify and critique modern deviations in exegesis, and warn others about them? Do you know of any specific books masquerading as “modern Tafsir” that are actually filled with subtle distortions of meaning — books that may lead a beginner into doubt? If you do, then Subhan’Allah! That is commendable. But if not — then that is the very material you should be reading. The question of the authority of Hadith, the denial of Hadith by Orientalists, and—under their influence—the partial or specific rejection of Hadith by various Muslim groups, all form a major area of concern. There is also the complex skill of reconciling seemingly contradictory narrations, which requires deep knowledge of the principles governing this process. Then there is the historical development of Hadith literature, the analysis and refutation of both classical Rafidi (Shi’a extremist) and modern Tafdili (sectarian) claims that seek to discredit renowned Hadith scholars, as well as a general familiarity with the detailed commentaries on the canonical Hadith collections. Add to this the need for solid knowledge of the narrations that form the basis of various schools of Islamic jurisprudence, the methodology of explaining eschatological Hadith (related to the signs of the Hour), finding Hadith-based solutions to modern social and economic problems, and offering critical analyses of contemporary Hadith interpretations—including those interpretations that subtly support deviant beliefs. All this—and much more—constitutes essential reading in the fields of Hadith transmission (riwayah), Hadith analysis (dirayah), and Hadith commentary (Sharh). In short, there is not “nothing” to read—there is an abundance waiting to be explored. Now ask: where are the students and scholars engaging with the 1,200-year legacy of Islamic theology (Ilm al-Kalam)? Will we continue to access the intellectual richness of figures like Imam al-Ghazali and Imam Fakhr al-Din al-Razi only through secondary writers like Shibli Nu'mani? Or will we immerse ourselves directly in the challenging depths of Ghazali’s and Razi’s own writings? Then there is Sufism, which is in fact the culmination of advanced theological inquiry. If we have managed even a passing look at masters like Imam Sha'rani and Ali Hujwiri, then well and good—but if not, it becomes imperative that we do so. Only then can we counter the modern claim that Sufism is inherently "shirk-laden" (polytheistic), by introducing people to the rich, nuanced concept of Tawheed (Divine Unity) as understood by the true Sufi tradition. Have we studied the theological issues that have emerged over the past two centuries as matters of academic theology (Ilm al-Kalam)? Or do we continue to dismiss them as mere polemical skirmishes? From the debate on the possibility of a prophetic equal (Imkan al-Nazir) to the philosophical possibility of divine falsehood (Imkan al-Kadhib), and from varied denials of miracles to outright rejection of finality of prophethood, every intellectual storm over the past 200 years has been met by Sunni scholars with profound, precise, and effective theological responses. These responses form a substantial body of advanced theological literature. Beyond that, there is the need for a comparative reading of the intellectual histories of the Maturidis, Ash'aris, and Hanbalis, and of both classical and later Kalam texts—so that one develops the ability to clearly articulate and contrast their methodologies. This, and vastly more, is the existing body of Kalamic thought that demands to be read, studied, and engaged with. There is a new horizon waiting—for those who are ready to rediscover Ilm al-Kalam not just as a field to be defended, but as a field to be mastered. Fiqh (Islamic jurisprudence) and the scholars of fiqh have, in our time, become the favourite targets of critics of religion. One common strategy is to portray fiqh merely as the personal understanding of Abu Hanifa or Shafi‘i—rather than as something derived from the Qur’an and Sunnah. A slightly softer version of this is to claim that fiqh merely reflects the dominant thought and prevailing culture of its era, and that now, in our modern times, we need a “new fiqh” that suits our current context. Another problematic view is that since the world is now divided into nation-states, fiqh too should be nationally oriented rather than global. Then come debates about the authority of ijma‘ (consensus) and qiyas (analogical reasoning), and the deeply complex issue of talfīq (combining rulings from different schools of law). There is also a need to clearly explain the comprehensive methodology of fiqh and the foundational texts of Qur’an and Sunnah upon which these principles are based. In practical terms—after correct belief—fiqh is what guarantees the application of Islam’s teachings in every aspect of life. Proving this point intellectually and engaging deeply with the wide range of fiqh-related issues is a scholarly obligation. This brief glimpse into the field of fiqh hardly scratches the surface. In fact, there are ten times more interconnected topics that could (and should) be read—and read consistently. A serious commitment to this field may well require one to devote entire lifetimes to its study, driven by a true passion for learning. What you have just read is only a fraction—barely a tenth—of what could be offered in response to the question: “What is there worth reading?” We have not even touched upon the vast domains of Arabic linguistics or Prophetic biography (Sīrah) here, out of concern for length. Add to that the rich field of Islamic history and biographies, and entirely new intellectual landscapes begin to open up. For those who have a true love of reading, just the areas outlined above can lead to dozens of new paths to explore. Only after spending extensive time in these traditional fields—after walking deeply and repeatedly through these intellectual corridors—does one truly become ready for modern or literary texts. Such readings then serve not as core nourishment, but rather as supplementary refinement—enhancing the sharpness of the intellectual tools already acquired. It is only after this kind of sustained, meaningful study that one begins to truly grasp what knowledge is, and gains a faint but humbling sense of the intellectual heights our forebears had attained. In summary, facing trials and challenges (fitan) is inevitable in every era. However, the mere passion to eradicate these trials is not enough. What is truly required is deep mastery of knowledge—specifically, a firm grounding in religious sciences. Only then can a well-prepared mind effectively confront, prevent, and resolve such challenges. Unfortunately, one segment of our community remains distant from reading, while another reads but without aiming for true depth and mastery in religious knowledge. In such circumstances, it is no surprise that trials continue to arise and intensify. First, explore the world of study broadly—sample knowledge from all directions, prepare yourself through varied reading. Then, choose a focused direction and study it thoroughly. Finally, devote the fruits of years of dedicated effort to the service of religion and combating trials. This is how the short story of life can be fulfilled, and acceptance will be stamped upon the reader, the act of reading, and the knowledge acquired. Remember! A single page or an hour-long video created after scholarly maturity is always far better than thousands of columns written with half-formed understanding or hundreds of videos made amid uncertainty. 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