Why Are the Writings of Scholars Not Read Anymore?

There was a long period in human history when the writings of scholars were universally valued. They represented the finest models of knowledge and research, and the highest levels of eloquence and literary expression. Even today, when we glance at those works, the intellect is struck by their brilliance, and the heart bows before their majesty. Works such as Ṣaḥīḥ al-Bukhārī, Ṣaḥīḥ Muslim, Sībawayh’s al-Kitāb, Ibn Sīnā’s al-Shifāʾ and al-Qānūn, Imām al-Shāfiʿī’s al-Risālah, Ibn Ḥazm’s al-Muḥallā, al-Zamakhsharī’s al-Kashshāf, al-Bīrūnī’s Kitāb mā li-l-Hind, Ibn Khaldūn’s Muqaddimah, al-Shāṭibī’s al-Muwāfaqāt, and Shāh Walī Allāh al-Dihlawī’s Ḥujjat Allāh al-Bālighah, along with hundreds of others, remain among the foremost treasures of the intellectual heritage of the world.

But then, across both Arab and non-Arab lands, Muslim societies began to suffer from cultural decline and intellectual regression. The writings of scholars dropped below standard, and ceased to make any significant contribution to the development of human civilisation. In fact, in the eyes of global academic and intellectual institutions, such writings effectively lost their relevance altogether. They offered neither originality of thought nor novelty of perspective, no elegance of style nor sophistication of argument, no rigour in sourcing and referencing, no analytical reasoning or structured deduction. These qualities are completely absent. What remains is stale repetition, recycled topics, a mountain of errors and mistakes—further compounded by low aspiration, weak thinking, lack of vision, and a complacency that is content with the bare minimum or even with nothing at all.

Educated people today do not read the books or essays of ʿulamāʾ—rather, they avoid them to the point of aversion and dislike. This is true in Arabic, Urdu, and English alike. Some concerned scholars are grieved by this painful deterioration, but the majority are entirely unaware of it. A few write in Urdu and then have their books translated into Arabic and English, assuming—falsely—that their message has now reached East and West.

Dear students, you are currently on break from your madrasahs and have time to think and reflect. I ask that you not be upset by the title of this article, but rather ponder seriously over the issue being addressed, and strive to learn how to become a successful writer, and how to address different groups of people according to their level and standing. To assist you, below is an explanation of the essential elements of scholarly writing:

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1. Thought (Fikr):
A good article or book must carry a new message, a rare insight, or a valuable idea. For instance, the works listed above at the beginning of this article are examples of texts that contain original and lasting thoughts. Likewise, Ibn Ḥajar al-ʿAsqalānī’s commentary on Ṣaḥīḥ al-Bukhārī re-presents established information in a fresh way while offering many rare insights. In our own times, examples include the writings of ʿAllāmah Shiblī Nuʿmānī, Mawlānā Ḥamīd al-Dīn Farāhī, Mawlānā Sayyid Sulaymān Nadwī, Aḥmad Amīn, Mawlānā Abū al-Ḥasan ʿAlī Nadwī, Sayyid Quṭb, and others. If these books were translated into any language, their benefit would not diminish.

If a piece of writing lacks originality or novelty, then it is worthless. Writing it is a waste of time, and reading it is also a waste of time. Worse, such writings further stagnate the intellect. Most writings of scholars today are devoid of substance. Their points are overly simplistic and lack any underlying thought.

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2. Referencing (Istinād):
Any points or arguments made in an article or book must cite primary sources. Secondary sources may be used only in support. Ensure the references are properly verified and classified. For example, when citing a ḥadīth, use this hierarchy:

1. al-Muwaṭṭaʾ and the Ṣaḥīḥayn (al-Bukhārī and Muslim)

2. Sunan Abū Dāwūd, al-Tirmidhī, al-Nasāʾī, Ibn Mājah

3. Musnad Aḥmad, Muṣannaf ʿAbd al-Razzāq, Muṣannaf Ibn Abī Shaybah

4. Ṣaḥīḥ Ibn Khuzaymah, the Muʿjam collections of al-Ṭabarānī, Ṣaḥīḥ Ibn Ḥibbān, Sharḥ Maʿānī al-Āthār

5. Sunan al-Dāraquṭnī, al-Mustadrak of al-Ḥākim, Sunan al-Bayhaqī, etc.

If the ḥadīth is from al-Muwaṭṭaʾ or the Ṣaḥīḥayn, there is generally no need for further verification. If from other sources, however, its authenticity must be investigated. Do not rely solely on contemporary scholars’ grading of aḥādīth, as they often overlook hidden flaws (ʿilal) or errors.

Some writers cite Mishkāt al-Maṣābīḥ, Riyāḍ al-Ṣāliḥīn, or Bulūgh al-Marām—books which themselves are compilations from other sources. Such referencing degrades the academic standard of your writing. Likewise, in tafsīr, prefer classical works by major ḥadīth scholars like Ibn Jarīr al-Ṭabarī. In fiqh, rely on early foundational works. Shockingly, some people even cite Ḥāshiyah Ibn ʿĀbidīn, Fatāwā ʿĀlamgīrīyah, or Urdu collections of fatāwā for basic legal issues.

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3. Analysis (Taḥlīl wa-Tajzīyah):
The ideas you present must be analysed thoroughly. Analysis and breakdown are essential components of both scholarly and literary writing. This means dividing your argument into parts, and examining each part with critical questions—“Why?” and “How?”—until you are satisfied with the textual and rational answers. Then, organise your points in a logical sequence.

Most scholars, however, express their ideas in a flat and unstructured way. Their thoughts lack proper order; necessary details are neglected while irrelevant tangents are included. They do not raise or address the obvious questions that arise, leaving their writings superficial and weak.

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4. Clarity (Waḍāḥah):
Use appropriate style and standard language for your topic. Scholarly pieces should be in a scholarly tone; literary pieces in a literary tone. Avoid excessive jargon or technical terms. Before publishing, share your writing with experts in the relevant field to get their opinion. Once it is clear that your work is accepted by experts, then share it with educated lay readers to see how much benefit they derive. Only after both groups accept your work should it be published.

For clear and elegant writing in Urdu, the best examples are found in the works of ʿAllāmah Shiblī Nuʿmānī, Mawlānā Sayyid Sulaymān Nadwī, Mawlānā Abū al-Ḥasan ʿAlī Nadwī, and Mawlānā Mawdūdī. In Arabic, the finest example of lucid scholarly writing is Aḥmad Amīn, especially in his Fajr al-Islām.

Sadly, most scholars make little effort to ensure clarity or to adopt a suitable tone. In fact, many do not even know who their target audience is or why they are writing.

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Final Word:
The purpose of this article is not to belittle or attack anyone, so please rid your heart of any such suspicion. The aim is simply to guide madrasah students and recent graduates, so that their writings may become more beneficial and their shortcomings rectified.

Wa mā tawfīqī illā bi-llāh, ʿalayhi tawakkaltu wa ilayhi unīb.

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Disclaimer: This article was translated by AI. Original post: https://t.me/DrAkramNadwi/6540