Tawhid-Centric Archaeology: Abu Shannab’s Critique and Vision for a Revelation-Based Paradigm

In the context of a global archaeological discourse dominated by Western materialist models, the work of Egyptian archaeologist Dr. Abdulkareem Abu Shannab (1959–2015) presents a significant intellectual challenge and a call for reorientation. In his seminal work Archaeology in the Qur’an, Abu Shannab contends that archaeology must be liberated from materialist and reductionist Western paradigms and re-grounded in revelation and divine guidance.

Born in Qalyubiyya, Egypt, Abu Shannab studied archaeology at Cairo University and later joined German excavation teams working in Saqqara. His deep training extended beyond the field; he attained high proficiency in ancient languages such as Hieratic, Demotic, and Greek Coptic, enabling him to engage archaeological texts and artefacts.

Tawhidic Archaeological Psychology

Dr. Abu Shannab coined the term Tawhidic Archaeological Psychology to describe his approach. At its heart lies the conviction that architectural and archaeological structures are not neutral or purely functional entities—they are living expressions of a society’s worldview, its theology, and its existential orientation. As he writes:

“The work speaks in the language of its creator; it either proclaims unity or is killed by myths.” (Archaeology in the Qur’an, p. 74)

In this view, buildings are psychological and spiritual extensions of their makers. Every arch, dome, and niche reflects a society’s understanding of existence and its relationship to the Divine.

Islamic Architecture as a Spiritual Language

Abu Shannab asserts that Islamic urban design and architectural heritage must be understood as faith-imbued constructs. A mihrab, for instance, is not merely a decorative niche; it is the architectural embodiment of directionality, servitude, and cosmic awareness.

Abu Shannab was a fierce critic of Orientalist readings of Islamic heritage. He targeted both classic and contemporary figures, such as Gustave Le Bon and Zahi Hawass, for reducing Islamic monuments to “public buildings” and for treating calligraphy, manuscripts, and shrines as folkloric artefacts. This, he argued, amounted to a deliberate erasure of the spiritual dimension of architecture (p. 113).

His criticism extended even more sharply toward local academics who uncritically adopted Western frameworks. He referred to such intellectuals as mustaghribīn, those who imitate the West at the cost of their cultural and epistemic independence. In one particularly striking remark, he wrote:

“More dangerous than the Orientalist is one of us who translates his words without thought—so much so that they place the Qur’an in Pharaoh’s hands.” (p. 145)

Reclaiming the Meaning of the Past

Yet Abu Shannab’s project was not limited to critique. He sought to revive the meaning that Orientalist narratives had drained from historical remains. His alternative paradigm rests on three foundational pillars:

• A Fitrah and Tawhid-Based Vision: According to Abu Shannab, architecture arises not merely from function, but from fitrah (human nature) and the sacred purposes woven into existence. Structures are shaped by people’s understanding of Allah, life, and the hereafter.
• Symbolic and Spiritual Interpretation: Every element of Islamic architecture carries symbolic depth. The echo beneath a dome is not just an acoustic feat; it is a soul opening to the heavens. A minaret is not simply aesthetic; it is an invitation etched into space. Stone is not inert; it is a spiritual imprint of the human journey through time.
• A Rejection of Secular Historicism: Against the dominant secular and evolutionary narratives of the West, Abu Shannab proposes a monotheistic reading of history; one that sees humans as conscious, purposeful beings shaped by divine will, not just biological processes.

He often cited the Qur’anic verse:

“Similar situations came to pass before you, so travel throughout the land and see the fate of the deniers.” (Āl ʿImrān, 3:137)

But for Abu Shannab, this is an invitation to contemplative travel. To “travel throughout the land” is to walk with faith, intuition, and inner vision. The past, in his view, is not merely what has happened; it is a living testimony that still speaks to the heart.

“Muslims,” he writes, “have not lost the stones; they have lost the eyes with which to read them faithfully.”

This insight underpins his broader ambition: Tawhidic archaeology is not merely about studying the past—it is a spiritual and intellectual revolution aimed at rebuilding the ummah with meaning and soul.

Comparing the two Archaeological Paradigms

Conclusion

Dr. Abdulkareem Abu Shannab’s Tawhid-centred archaeological vision is more than a methodological shift—it is a call for epistemological renewal. To read the ruins of history through the lens of revelation is to reconnect with the spiritual consciousness that once animated Islamic civilisation.

In contrast to secular, Western-centric models that reduce history to function and form, Abu Shannab’s work invites Muslims to remember meaning and revive spirit. As cultural memory fades and existential certainties falter, his work gestures toward a reclamation of meaning, an intellectual decolonisation, and perhaps the stirrings of a long-silenced spirit.

*The views expressed in this content are those of the author and do not necessarily reflect the editorial policy of İdrakpost.