Scientific Journal of New Islamic Civilization Fundamental Studies

Scientific Journal of New Islamic Civilization Fundamental Studies

A Critical Examination and Analysis of Mohammed Abed al-Jabri’s Civilizational Thought with Emphasis on Qur’anic Teachings

Document Type : Original Article

Authors
Mohsen Nouraei 1
mojtaba ansari moghaddam 2
1 Associate Professor, Department of Qur`an And Hadith Studies, University Of Mazandaran, Babolsar, Iran.
2 Postdoctoral Researcher in Qur’anic and Hadith Studies, Faculty of Theology and Islamic Studies, University of Mazandaran, Babolsar, Islamic Republic of Iran
10.22070/nic.2026.20294.1390
Abstract
Purpose: The purpose of this study is to critically examine the civilizational thought of Mohammed Abed al-Jabri, one of the most influential contemporary Arab philosophers, with a particular focus on his interpretation of Islamic epistemology and civilization. The central research problem revolves around assessing the compatibility of al-Jabri’s theoretical constructs with the Qur’anic worldview in the domains of epistemology, politics, and civilization. The study identifies four pivotal dimensions of al-Jabri’s intellectual project: (1) the classification of epistemic systems into Bayani (textual-rhetorical), ‘Irfani (mystical), and Burhani (demonstrative-rational); (2) the socio-political framework of “Tribe, Spoils, and Doctrine”; (3) the notion of epistemological rupture; and (4) the concept of civilizational secularism. The objective is to evaluate whether al-Jabri’s reductionist approach to Islamic thought is reconcilable with Qur’anic principles and to highlight the epistemological and methodological limitations that may emerge when his theories are measured against the Qur’anic paradigm.
Methodology: This research employs a descriptive, analytical, and critical methodology. Through a comparative framework, the study situates al-Jabri’s thought within the broader landscape of Qur’anic teachings. First, his epistemological typology is analyzed to determine whether it reflects the integrative nature of Islamic knowledge as presented in the Qur’an. Second, the socio-political model of “Tribe, Spoils, and Doctrine” is examined in light of Qur’anic perspectives on community, justice, and moral responsibility. Third, the concept of epistemological rupture—al-Jabri’s assertion that Islamic intellectual history is discontinuous and fragmented—is critically evaluated against the Qur’anic emphasis on coherence, continuity, and divine guidance throughout history. Finally, the notion of civilizational secularism, which seeks to separate religion from politics in the Islamic context, is scrutinized with reference to Qur’anic teachings that emphasize the inseparability of spiritual and socio-political life. The study draws on a wide range of Qur’anic verses, classical exegetical traditions, and contemporary scholarship to develop a comprehensive and systematic critique.
Findings: The research findings reveal several limitations and contradictions in al-Jabri’s project when compared to the Qur’anic foundations.
1. Epistemic Systems (Bayani, ‘Irfani, Burhani): Al-Jabri’s framework emphasizes epistemic conflict and division, portraying Islamic intellectual history as a battleground among textualism, mysticism, and rationalism. However, the Qur’an presents knowledge as an integrated whole, where reason (‘aql), revelation (wahy), and spiritual insight (ma‘rifah) converge harmoniously. Therefore, al-Jabri’s tripartite division undermines the comprehensive unity of Islamic epistemology.
2. Tribe, Spoils, and Doctrine: While al-Jabri emphasizes the sociological and material determinants of Islamic civilization, his reductionist focus on tribalism, material gain, and doctrinal disputes overlooks the moral, ethical, and revelatory dimensions that the Qur’an identifies as essential drivers of civilizational flourishing.
3. Epistemological Rupture: Al-Jabri’s insistence on a radical discontinuity in Islamic intellectual history overlooks the Qur’anic affirmation of continuity in divine guidance, intellectual development, and the enduring relevance of revelation. His model risks fragmenting Islam’s intellectual heritage, thereby distorting its historical coherence.
4. Civilizational Secularism: Al-Jabri’s advocacy for separating religion from politics fundamentally conflicts with the Qur’anic vision, which integrates spiritual principles with socio-political governance. In the Qur’anic paradigm, justice (‘adl), freedom of belief, and moral responsibility are inseparable from political structures and civilizational progress. Collectively, these observations demonstrate that al-Jabri’s reliance on Western methodological frameworks leads to a partial, reductionist, and ultimately inadequate understanding of Islamic epistemology and civilization.
Conclusion: The study concludes that Mohammed Abed al-Jabri’s civilizational thought, while intellectually stimulating and influential in modern Arab philosophical discourse, exhibits critical shortcomings when evaluated against Qur’anic teachings. His analytical categories—though innovative—fail to capture the integrative spirit of Islamic epistemology and civilization. By privileging Western epistemological models, al-Jabri reduces the richness of Islamic thought to unilateral interpretations that overlook its ethical, spiritual, and revelatory foundations. This research demonstrates that al-Jabri’s approach cannot provide a viable framework for the revival of Islamic civilization. His theories contradict core Qur’anic principles in the areas of epistemology, social justice, political governance, and civilizational continuity. Specifically, his secularist orientation and reductionist methodology conflict with the Qur’anic vision of unity between reason, revelation, and spirituality. Ultimately, the findings highlight the need for an alternative framework that grounds civilizational analysis firmly in Qur’anic teachings, emphasizing integration rather than division, and continuity rather than rupture. Such a framework would not only preserve the coherence of the Islamic intellectual tradition but also offer constructive insights for the renewal of contemporary Islamic civilization.
Keywords
Mohammed Abed al-Jabri, Epistemic Systems, Epistemological Rupture, Critique of al-Jabri&rsquo
s Thought, Civilizational Construction, The Holy Qur&rsquo
an
Subjects
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