(UNGS 2040)

STANDARD CONTENTS© Department of General Studies, 2008

ISLAM: KNOWLEDGE AND CIVILIZATION

Definition of Knowledge

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Al-‘ilm (العلم) /Knowledge

Al-‘ilm (العلم)

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The arrival (Husulحصول:) in the soul of the meaning of a thing or an object of knowledge and the arrival (wusul: of the soul at the meaning of a وصول)thing or object of knowledge

” حصول معنى أو صورة الشيء فيالنفس* ووصول النفس إلى معنى

“الشيء(al-Jurjani:160-161)

….cont.,

4

Realization of the meanings of things (Al-Ghazzali)

Realization of something in its true nature through different levels of understanding and in agreement with the facts or true to nature. (textbook, 4)

……cont.,

5

To know, to understand, to perceive, to be familiar and acquainted with things.

A firm belief that accords with the reality of things ( (فاعلم أنه ال إله إال الله) 47 :19 (.

- Theology (عقيدة), Principles of Jurisprudence( صول الفقهأ ) etc.

Opposite of العلم

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لظنا : ConjectureUncertaintyNot supported with decisive proofsIt might accord with the reality and it might not

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الشك : doubt لجهلا : ignorance السفة : foolishnessالضالل: misguidance

….cont.,

Degrees of Certainty

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knowledge: العلم•Certainty, conviction (القين/القطع)•Accords with the reality•Certainty by observation اليقين عين•certainty through knowledge علماليقن•Certainty through experience حقاليقين

Importance of Knowledge

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1. Knowledge is a requirement for the fulfillment of man’s obligations as a khalifah on earth. Allah says:

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قالوا خليفة األرض في جاعل ي إن للمالئكة ك رب قال وإذح نسب ونحن الدماء ويسفك فيها يفسد من فيها أتجعل

تع}لمون ) ال ما أعلم ي إن قال لك ونقدس ( 30بحمدكفقال المالئكة على عرضهم ثم ها كل األسماء آدم م وعل

صادقين ) كنتم إن هؤالء بأسماء قالوا( 31أنبئونيالحكيم العليم أنت ك إن متنا عل ما إال لنا علم ال سبحانك

بأسمائهم( 32) أنبأهم فلما بأسمائهم أنبئهم آدم يا قالواألرض ماوات الس غيب أعلم ي إن لكم أقل ألم قال

تكتمون ) كنتم وما تبدون ما (33وأعلم

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2. The first revelation to the Messenger of Allah is about seeking knowledge and revealing scientific knowledge:

ك ”أقرأ باسم الذىخلق *خلق االنسان من علق رب*اقرا وربك االكرم *الذى علم بالقلم *علم

)5-1االنسان ما لم يعلم“ (العلق:

……Cont.,

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Read! In the name of the Lord and Cherisher, who created- created man, out of a mere clot of congealed blood. Proclaim! And your Lord is most Bountiful- He who taught the use of the pen, taught man that which he knew not” (96:1-5)

[“read, teach , pen”]

……cont.,

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3. Islam is a religion based upon knowledge.

4. The text of the Qur’an is full of verses inviting man to use his intellect, to ponder, to think and to learn.

5.The total number of verses in which ‘ilm or its derivatives and associated words are used is 704.

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6. The main miracle and sign of authenticity of prophethood of Mohammed (صلى الله عليه وسلم) was a book of knowledge; The Qur’an.

……cont.,

……cont.,

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7.The Prophet (صلى الله عليه وسلم) made seeking knowledge obligatory on Muslims (men and women):

”طلب العلم فريضة على كل مسلم““Seeking knowledge is obligatory on every Muslim”.

……cont.,

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8. Knowledge is the way through which people can recognize Allah, fear him, and discover the truth.

اسخون في العلم منهم والمؤمنون يؤمنون ”لكن الر)162بما أنزل إليك وما أنزل من قبلك“ (النساء:

“But those among them who are well-grounded in knowledge, and the believers, believe in what has been revealed to you and what was revealed before you…”

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ذي أنزل إليك من ”  ذين أوتوا العلم ال ويرى الك هو الحق ويهدي إلى صراط العزيز رب

(6 :الحميد“ (سبأ“And those who are knowledgeable see that the revelation sent down to you from the Lord is the Truth, and that it guides to the Path of Allah who is Exalted and Worthy of all praise.”

……cont.,

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9. Knowledge elevates the status and position of its bearer and makes difference between him and ignorant.

ذين أوتوا العلم ذين ءامنوا منكم وال ه ال ”يرفع الل)11درجات“ (المجادلة:

“Allah will raise up, to high ranks those of you who believe and who have been granted Knowledge…”

……cont.,

19

ذي ه ال ”ولقد ءاتينا داود وسليمان علما وقاال الحمد للالنمل)15فضلنا على كثير من عباده المؤمنين“ (:

We gave knowledge to David and Solomon: and they both said: "Praise be to Allah, Who has favoured us above many of His subjects who believe!"

……cont.,

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ا فضال ياجبال أوبي معه والطير ” ولقد ءاتينا داود منا له الحديد( ) أن اعمل سابغات وقدر في 10وألن

ي بما تعملون رد واعملوا صالحا إن الس)“ (سبأء)11بصير(

  “We bestowed grace on David … and We made the iron soft for him. Make coats of mail, balance well the rings of chain armour, and work righteousness; for be sure I see all that you do."

……cont.,

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”قل هل يستوي الذين يعلمون والذين ال )9يعلمون“ (الزمر:

“ Say: “are those equal, those who know and those who do not know?”

……cont.,

Purpose of knowledge

Divinely Worldly

To recognize God To benefit man

Pleasure of God

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Classification of Knowledge

Week Two

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Limitations(a) Absolute (perfect) knowledge:

this is the knowledge of God who knows the reality, essence and details of all things.

(b) Limited knowledge: The knowledge given to His

creations;

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angels, prophets, human beings, jinn, and animals.

……cont.,

…..cont.,

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•Limited knowledge: (i) Gifted knowledge: a. Instinctive knowledge (natural): it is imparted in the very nature of the creation.b. Revealed/Sacred knowledge: the knowledge that Almighty God reveals to human beings.

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(ii) Acquired KnowledgeGained through effort by way of

reflection, senses and experience.

(a) Recommended (praiseworthy) i- Fard ‘ayn ii. Fard kifayah

(b) Prohibited (blameworthy)-Magic (kindly refer to slides 46-48)

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General Classification of Knowledge in Islam

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General classification of Knowledge in Islam

Limited Knowledge

Acquired KnowledgeGifted Knowledge

Absolute Knowledge

Instinct (ilham)Sacred Praiseworthy Blame worthy

By external influence By itself

Fard ‘Ain Fard Kifayah

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Al-Ghazzali’s Criteria for Classification of sciences :

1. Theoretical and practical 2. Presential and acquired3. Religious and intellectual4. Individual obligatory and communal obligatory

Classification of KnowledgeAccording to al-Ghazali

Theoretical Practical

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Intellectual

Fard kifayah(CollectiveObligatory Knowledge)

AttainedPresential

Religious

Fard ‘ayn (PersonalObligatory Knowledge)

Al-Ghazzali’s Criteria for Classification of

sciences

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1. Theoretical and practical (philosophers)

Theoretical: to know the states of beings as they are( to realize/ comprehend the reality of beings; celestial & terrestrial)

Practical: deals with man’s actionsTo find out what is useful to mankind in this life as well as in the Hereafter

….Cont.,

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2. Presential & acquired (tasawwuf) (the mode of knowing)

Presential : intuitive, contemplative spiritual experience -

revelation

Acquired : empirical, rational, logical

….Cont.,

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Which one is better?Al-Ghazzali: the presential is superior to the

acquired, It is free from errors & doubt, certainty on spiritual truths

This is true with the revelation and intuition received by the prophets

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The intuitive knowledge claimed by people other than prophets may not be taken for granted unless it is judged in light of the established principles of Islam

….Cont.,

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3. Religious and intellectual (the source)Religious (transmitted sciences):Acquired from revelation/ prophets

1. Roots (Qur’an, sunnah, consensus) 2. Branches (law and ethics) 3. Ancillary sciences (grammar and lexicography) 4. Complementary sciences (Qira’at, commentary, history)

Intellectual: attained by human intellect alone

….Cont.,

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4. Fard ‘Ayn and Fard kifayah (the need for learning)Fard ‘ayn:

What should be learned by each and every Muslim.Individual responsibilities Things which can’t be done on behalf of others

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Beliefs, worship, halal and haram, core moral values, how to discharge one’s responsibilities towards others (man’s obligations to family and society), necessary skills for daily life.

….Cont.,

….Cont.,

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Fard kifayah : - the community’s needs that can be

performed by a sufficient group on behalf of others.

- collective responsibilitiesReligious sciences: knowledge that

is not needed for daily practice of Islam.

Intellectual knowledge: all types of knowledge needed for the welfare of the society in this life

….Cont

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Praiseworthy sciences:Enhances human well being and the environment within the boundaries outlined by shari’ah

All sciences which are useful, beneficial and satisfy the requirements of science.

41

Blameworthy sciences: A science which does not meet the requirement of science, or it is purely or usually harmful.

Blameworthy by its nature by an external factor

….Cont…

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Magic: It is defined as “seeking the help of

demons to perform something harmful against somebody” or “showing something to an audience, which is contrary to reality.

Reasons why magic is prohibited in Islam:

1) It is an act of blasphemy (kufr). Allah says in the Holy Qur’an:

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“And when there came to them a Messenger from Allah confirming what was with them, a party of those who were given the scripture threw away the book of Allah behind their backs as if they did not know. And they followed what the devils gave out falsely of magic of the reign of Solomon; for Solomon did not disbelieve but the devils disbelieved, teaching men magic and such things that came down at Babylon to the two angels Harut and Marut, but neither of these two (angles) taught anyone (such

44

things) until they had said: we are only for trial, so don't disbelieve. And from them (magicians) people learn that through which they would cause separation between a person and his spouse, but they could not thus harm anyone except by Allah's leave; and they learn that which harms them rather than profits them. And indeed they knew that its practitioner would have no share in the Hereafter. And how bad indeed was that for which they sold their own selves if they but knew.” (2:101-102).

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2) According to the following authentic hadith, magic is a deadly act:

The Prophet (s.a.w) said: “Avoid the seven deadly acts which are: ascribing partners to God, magic, killing the human self which Allah prohibited except with right, eating usury (riba), devouring the orphan’s wealth, defecting from the battle-field (without a justified reason) and slandering chaste, unwary believing women.”

46

Magic being harmful and evil act, Allah has told us to seek His protection against it:

“Say I seek refuge in the in the Lord of daybreak From the evil of that which he created; From the evil of the darkness when it is intense, and from the evil of malignant witchcraft, And from the evil of the envious when he envies.” (Surah al-Falaq)

Differences between magic and miracles (mu‘jizat)

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Magic is from devils (see the above Qur’anic verse: 2:101-102)while miracles are from Allah.

On the other hand, miracles are real while magic is deceptive; it is covering the truth with falsehood).

Because miracles are from Allah, they could only be performed by Prophets while magic, which is from devils, can be performed by anyone who associates himself with the devil.

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HoroscopeNot only magic is prohibited in Islam but

also horoscope or reading one’s palm to foretell the future.

The Holy Qur’an affirms that no one knows the future or the unseen except Allah: “He knoweth the Unseen as well as that which is Open.” (6:73) “With Him are the keys of the Unseen, the treasures that none knoweth but He...” (6:59)

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The Holy Qur’an also asserts that not even Muhammad knows the unseen:

“If I had the knowledge of the unseen, I should have secured abundance for myself, and no evil would have touched me.” (7:188).

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The Prophet (s.a.w) said: “Whoever goes to a fortune teller (a soothe sayer) or a diviner and believes him, has, in fact, disbelieved in what has been revealed to Muhammad.”

….Cont..

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Example: HoroscopeCapricorn: (Dec 23 - Jan 20)

Today’s stars encourage you to be more diplomatic and inclusive in your relations with others

Aquarius: (Jan 21 – Feb 19)On the Zodiac’s Day of Metamorphosis, you need to transform ideals into reality, and turn dreams into concrete plans. If you work patiently towards your goals, you can achieve the long-term success you are looking for.

…Cont.,

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Astrology:It is the study of the positions and

aspects of celestial bodies.Muslims scholars agree that astrology is

a prohibited field to deal with. For example, Imam Ibn Taymiyah said: “Astrology that is concerned with studying the positions and aspects of celestial bodies in the belief that they have an influence on the course of natural earthly occurrences and human affairs is prohibited by Almighty Allah’s Book, the Sunnah, and the unanimous agreement of the Muslim scholars.

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Ibn `Uthaymeen, said: “Astrology is a kind of sorcery and fortune-telling. It is forbidden because it is based on illusions, not on concrete facts. There is no relation between the movements of celestial bodies and what takes place on the Earth.”

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During the Prophet’s lifetime, it happened that the sun eclipsed on the same day when the Prophet’s son Ibrahim died. The people then thought that it had eclipsed because of the Prophet’s son’s death. On knowing this, the Prophet (peace and blessings be upon him) led them in the Eclipse Prayer and then delivered them a speech saying: “The sun and moon are but signs of Allah; they do not eclipse because so-and-so died or was born.”

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The above hadith indicates that the Prophet (s.a.w) denied all relation between the movements of the heavenly bodies and events on the Earth.

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Ibn ‘Abbas (may Allah be pleased with him and his father) reported that Allah’s Messenger (s.a.w) said: “He who has acquired some knowledge of astrology has acquired some knowledge of sorcery; the more he acquires of the former the more he acquires of the latter.” (Reported by Ahmad, Abu Dawud, and Ibn Majah)

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Commenting on the above hadith, al-Shawkani said that the Prophet (s.a.w) compared between astrology and sorcery because sorcery was known to be forbidden; and so, he who would get some knowledge of astrology would do something forbidden and would be sinful.

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To sum up, astrology is based on lies and deceit; it has no scientific basis. The astrologists’ usage of computers to convince people that what they do is technological and scientific is nothing but deceit. There is no scientific proof that there is a relationship between the appearance of a star in a specific time and the character and behavior of someone born at that time.

Conclusion

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Sciences are inter-related, and none of them can exclude the others.

Humanities, natural sciences, and the religious sciences unite to produce true understanding of this world and the causes behind its existence.

Religious scholars are in need of philosophical and natural sciences as much as scientists are in need of the religious sciences.

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Natural and philosophical sciences are to enable the Muslim to explore, exploit and get a better insight into what Allah has created in this universe.

Religious sciences are to guide people to understand the reality of this life, their origins and their mission.

And to set the moral and legal guidelines that should be observed by human beings for a meaningful and better life.

Sources and Means of Knowledge

Week Three

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1. Revelation ( الوحي: القرآن(والسنة

2. Reason (العقل)3. Nature/ physical world

((الطبعية4. Five Senses (الحواس الخمسة)5. Intuition (اإللهام)

The Qur’an as a Source of Knowledge

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An introduction to the the Qur’anDefinitionQur’an is the Book revealed from

Allah to His Messenger Muhammad (saw) as written in masahif and transmitted to us from him through an authentic continuous narration

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Definition analysis:- Qur’an is the pure speech of

Allah (al-Nisa’:42) - Only the Allah’s speech revealed

to Muhammad- It is an exposition of all things

(tibyan li kulli shay’)- As guidance and mercy- Nothing is neglected (al-

Nahl:89)

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The Qur’an is the Arabic words as well as their meanings (translation is not a Qur’an)

Transmitted to us by way of continuous) [tawatur] تواترnarration by a large number of people in each part of the chain of narration)

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Revelation & Recording of the Qur’an

a) Revelation of the Qur’anThe Qur’an was transmitted directly

from Allah (swt) to the Messenger of Allah through Gibril (not a mere inspiration)

The Qur’an was not revealed to the Messenger of Allah all at once.

It was revealed to him in stages and sometimes in accordance with incidents faced by Muslim community.

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The wisdom behind revealing it by stages

1. To allow people to memorize, understand and implement it gradually.

اس} عل}ى مكث} ”وقرءان}ا فرقناه} لتقرأه} عل}ى النلناه تنزيال“ (اإلسراء: (106ونز

It is a Qur’an which we have divided into parts from time to time in order that you might recite it to men at intervals… (17: 106)

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2.To strengthen the heart of the Messenger of Allah (saw), give him courage and moral support to overcome the difficulties and challenges he was facing. Allah said:

ل عليه القرءان جملة ذين كفروا لوال نز ”وقال اللناه ترتيال“ ت به فؤادك ورت واحدة كذلك لنثب

)32(الفرقان:

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Those who reject faith say: "Why is not the Qur’an revealed to him all at once? It is revealed in stages so that We may strengthen your heart thereby, and We have rehearsed it to you in slow, well-arranged stages, gradually. (25: 32)

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3. Live interaction between the divine text and the socio-political reality and daily practice of the people.Some verses came to deal with:

some situations faced by the Messenger of Allah;

solve problems faced by Muslim community;

respond to the challenges put by disbelievers;

correct the mistakes committed by the Muslim community, etc.

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Those incidents, cases, and questions are called occasions for revelation( سباب النزولأ ) and they help those who came later in a better understanding and implementation of those verses.

The period of revelation lasted for around 23 years.

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The Recording of the Qur’an

The Messenger of Allah used to memorize the verses revealed to him then recite them for his companions who used to memorize them

There were scribes who used to record the verses after their revelation

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The original copies of the written records were preserved in the house of the Messenger of Allah.

While some other scribes would record the verses for themselves and preserve them for their own use.

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The order of the verses within each surah as well as the order of the surahs was directed by Jibril.

During each month of Ramadan Jibril used to recite what was revealed in its order with the Messenger of Allah.

During the time of Abu Bakr the Qur’an was compiled in a single official copy.

The suggestion came after the battle of Yamamah.

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The Qur’an and the other Revealed Books

Universality: The previous Books were local

for specific people. Qur’an as the last revealed

Book and a universal message for all mankind needs to be comprehensive and eternally preserved.

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”وأنزلنا إليك الكتاب بالحق مصدقا لما بين يديه من ه“ الكتاب ومهيمنا عليه فاحكم بينهم بما أنزل الل

)48(المائدة: To you we sent the Scripture in truth, confirming the scripture that came before it, and a watcher over it. So, judge between them by what Allah has revealed…”

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2. The way of preservationThe people of each Book were entrusted with guarding it against any distortion or manipulation

ون بي وراة فيها هدى ونور يحكم بها الن ا أنزلنا الت ”إنون واألحبار بما اني ب ذين هادوا والر ذين أسلموا لل اله وكانوا عليه شهداء...“ استحفظوا من كتاب الل

)44(المائدة:

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“It was We who revealed the Torah; therein was guidance and light. By its standard have been judged the Jews, by the prophets who bowed to Allah's will, by the rabbis and the priests; for to them was entrusted the protection of Allah's Book, and they were witnesses thereto…” (5: 44)

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If they fail to do so, Allah sends another prophet to take people back to the right way.

Since Muhammad (saw) was the last Messenger, Allah (swt) assumed the responsibility of guarding and preserving His last Book.

ا له لحافظون لنا الذكر وإن ا نحن نز )9”(الحجر: ”إنWe have, without doubt, sent down the

Message; and We will assuredly guard it against any manipulation or change.

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Preservation of the Qur’anThe way Qur’an was preserved:The Qur’an was made public from the

very beginning.The Qur’an was fully recorded from the

time it was revealed.The Qur’an was preserved in the

original form (same language, same words).

The assurance from God that the Qur’an will be preserved till the Day of Judgment.

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”وإن}ه لكتاب عزي}ز، ال يأتي}ه الباط}ل م}ن بي}ن يدي}ه وال -41م}ن خلف}ه، تنزي}ل م}ن حكي}م حمي}د“ (فص}لت:

42( And indeed it is a Book of exalted power. Falsehood cannot come at it from before it or from behind it. (It is) a revelation from the Wise, the Owner of Praise.

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No one can alter or change any part of the Qur’an; not even the Messenger of Allah himself.

) ولو تقول علينا 43”تنزيل من رب العالمين () ثم 45) ألخذنا منه باليمين (44بعض األقاويل (

) فما منكم من أحد عنه 46لقطعنا منه الوتين ().47(الحاقة: حاجزين“

This is a Message sent down from the Lord of the worlds. And if the Messenger were to invent any sayings in our name, we should certainly seize him by his right hand, and we should certainly then cut off the artery of his heart: Nor could any of you protect him from that.

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The Characteristics of the Qur’an

1- Guidance for and mercy to believers

قين“ ”ذلك الكتاب ال ريب فيه هدى )2(البقرة: للمتThis is the book; in it is guidance, sure, without doubt, to those who fear Allah.

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”ولقد جئناهم بكتاب فصلناه على علم هدى )52ورحمة لقوم يؤمنون“ (األعراف:

For We had certainly sent unto them a Book, based on knowledge, which We explained in detail, a guide and a mercy to all who believe.

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2. Spiritual/ social healerكم وشفاء لما اس قد جاءتكم موعظة من رب ها الن ”ياأي

)57في الصدور وهدى ورحمة للمؤمنين“ (}يونس: O mankind! there has come to you a

direction from your Lord and a healing for the (diseases) in your hearts, and for those who believe, a Guidance and a Mercy.

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3- Lightور بعوا الن روه ونصروه وات ذين ءامنوا به وعز ”فالذي أنزل معه أولئك هم المفلحون“ (األعراف: ال

157(So it is those who believe in him (the Messenger), honour him, help him, and follow the Light which is sent down with him, it is they who will prosper.

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ذي أنزلنا ور ال ه ورسوله والن ه بما ‘ “فآمنوا بالل والل})8 (التغابن: "تعملون خبير

Believe, therefore, in Allah and His Messenger, and in the Light which We have sent down. And Allah is well acquainted with all that you do.

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4- Preacher for believers

قين“ (آل اس وهدى وموعظة للمت ”هذا بيان للن)138عمران:

Here is a plain statement to men, a guidance and instruction to those who fear Allah!

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5- Revealing reality and clarifying doubts  “طس} تلك ءايات القرءان وكتاب مبين“ (النمل:

1( Ta. Sin. These are verses of the Qur’an, a Book that makes things clear.

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ن لكم كثيرا ”يا أهل الكتاب قد جاءكم رسولنا يبيمما كنتم تخفون من الكتاب ويعفو عن كثير قد

ه نور وكتاب مبين“ (المائدة: )15جاءكم من اللO People of the Book! there has come to you Our Messenger, revealing to you much that you used to hide in the Book, and passing over much (that is now unnecessary): There has come to you from Allah a (new) light and a perspicuous Book.

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6- MiraculousThe Qur’an is the main miracle of the Messenger of Allah and the main proof of the authenticity of his prophethood.

The miracles contained in it are the proof of its authenticity as the real Book of Allah

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Its miracle is in terms of: i. Structureii. Meaning (the knowledge contained in it: historical events, prediction of what will happen in the future, and scientific facts.

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Challenging the UnbelieversThe miracle is manifested in a

challenge to all mankind to produce:a. Another book similar to it:

فليأتوا )33( ”أم يقولون تقوله بل ال يؤمنونالطور. )“34بحديث مثله إن كانوا صادقين (

Or they say: He has invented it? Nay, but they do not believe! Then let them produce a speech like it, if they are truthful.

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b. Ten chapters similar to those of the Qur’an

”أم يقولون افتراه قل فأتوا بعشر سور مثله ه إن مفتريات وادعوا من استطعتم من دون الل

”(هود). )13كنتم صادقين (Or they say: He has invented it! Say: Then bring ten surahs, the like thereof, invented, and call on everyone you can beside Allah, if you are truthful!

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c. One surah similar to those of the Qur’an

لنا على عبدنا فأتوا ”وإن كنتم في ريب مما نزه بسورة من مثله وادعوا شهداءكم من دون الل

البقرة. )“23( إن كنتم صادقينAnd if you are in doubt concerning that which We reveal to our Messenger (Muhammad), then produce a surah like one thereof, and call your gods and supporters beside Allah if you are truthful.

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Types of Knowledge in the Qur’an The Universal BookIslam is the last and universal

religion; Human societies are always open for

evolution and development.The Qur’an should: Meet the needs of

all human beings in different places and different times.

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To be able to do so, it should:Give clear and detailed discourse on

what is important for human life and can’t be known through human reasoning only (beliefs and ‘ibadat)

Set the core values and principles which guide human life to the right way, and safeguard it against any corruption or deviation from such a way.

Be flexible to accommodate the evolution and development of human life and societies.

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Regarding human life’s aspects which are subject to change and development, the Qur’an , generally, sets norms, standards and universal values which suit all peoples and all times.

These values and norms should not be subject to any alteration or change to ensure the prevalence of righteousness and justice (immutable values and norms).

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In light of these norms, people are given freedom to innovate and adopt whatever systems, procedures, etc they may consider as good for them as long as they don’t breach those norms and values.

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Physical and Natural Sciences The Qur’an deals with those things

which are needed to be known and may not be realized by man or may not be understood accurately (man would speculate about them only)Such as:- The origin of mankind, the substance and the way of his first creation, his first acquisition of the basic knowledge.

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- The origin of the earth and the heavens

In other fields such as:- astronomy- Geology, - Physics, - Embryology

The Qur’an just gives some references for the following purposes:

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The aims of scientific references in the Qur’an

It is not to give people details and teach them natural and physical sciences.

They are signs to prove:- The existence of God- The omnipotence and power of God

- The weakness of men compared to the power of the Creator

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- Indebtedness of mankind to Allah for all what we have in life.

- The authenticity of Prophets and revealed Books i.e. this Qur’an comes from Allah and it is impossible for a human being, especially at the time of Muhammad (صلى الله عليه وسلم). to compose it.

Cont.,

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For the Muslim who reads and understands these references, they serve to strengthen his or her faith.

ه قياما وقعودا وعلى جنوبهم ذين يذكرون الل ”النا ما موات واألرض رب رون في خلق الس ويتفك

ار“(آل خلقت هذا باطال سبحانك فقنا عذاب الن).191األعمران:

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Those who remember and praise Allah, standing, sitting, and lying down on their sides, and contemplate the wonders of creation in the heavens and the earth, (with the thought): "Our Lord! not for naught have you created all this! Glory to you! Give us salvation from the Penalty of the Fire. (3: 191)

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For the non-Muslim who questions the authenticity or authorship of the Qur’an , these references provide some interesting answers.ى ”سنريهم ءاياتنا في اآلفاق وفي أنفسهم حته على ك أن ه الحق أولم يكف برب ن لهم أن يتبي

)53كل شيء شهيد“ (فصلت:

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Soon will We show them Our Signs in the (farthest) horizons, and within themselves, until it becomes manifest to them that it is the Truth. Is it not enough that your Lord does witness all things? [41:53]

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How should we deal with these scientific facts?

They should be used for the aforesaid things.

They can be used to have a better understanding of those verses dealing with natural phenomena compared to the way they were understood by early Muslims.

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We should not over-emphasize the scientific miracles to the extent that we hurry to relate each new scientific theory to the verses of the Qur’an .

Such an act may lead to misinterpreting the texts of the Qur’an and changing the interpretation from time to time. This may be counterproductive and cause some confusion especially among non-Muslims.

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b) Religious, human and social sciences

Belief: (Revelation is the only source)

The Concept of GodThe existence of God; the Creator and

Lord of this universe. The concept of tawhid (Unity of God)

Since the concept of God was not new to mankind, the Qur’an focuses on correcting the prevalent concepts of God and demonstrating the Unity of God, His omnipotence and knowledge, etc.

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The Concept of ProphethoodGod used to send a prophet to every

peopleA brief history of prophets (some

names mentioned)Revelation Some revealed books: Suhuf / Ibrahim,

Zabur/ Dawud, Torah /Musa, Injil/ Gospel/ Esa

AngelsTheir nature, character, position and

relation with God (not his sons or daughters)

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Day of JudgmentIts existence, what will happen on that

day, Jannah, JahannamNo specific date is given for its

happening‘Ibadat (worship)Revelation the only source.The Qur’an sets the basics of ‘ibadat

and the Prophet gives details

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MoralityRevelation the main sourceThe Qur’an sets universal ethical

norms and valuesObedience and submission to God,

justice, benevolence, kindness, generosity, brotherhood, honesty, truthfulness, sincerity, trust (amanah), forbearance, patience, tolerance and forgiveness, inviting/encouraging people to do good, and preventing/ discouraging them from doing bad (munkar)

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Human and social relations Revelation is the main sourceThe Qur’an deals with the main

principles of these relations:Relationship among family members

- between husbands and wives- between parents and children- marriage, divorce, inheritance

Relations with relatives

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Relations with neighbours Social relations and interactionRelations between gendersEtiquettes and mannersRelations with non-MuslimsRelations with animals

Halal & haram:(Revelation is the only source)Food, drinks, clothes

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Law:- Family law- Criminal law- Procedural law- Commercial law- International law

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Economic system(Revelation provides guidance to attain and maintain justice)

Islam sets some norms and principles along with some restrictions to ensure the observance of those norms and principles (prohibition of riba, uncertain contracts, etc.)

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Zakat is imposed to secure the minimum economic and social justice,

Rich people are exhorted to spend and promised to be rewarded for that.

Social welfare (59: 7)

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Political systemThe Qur’an sets norms and principles

The establishment of a government/ central authority and the duties of subjects to obey its commands

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The governance should be based on consultation and the right of people(شورى)to select their leaders.

The format of (شورى)and government are left to the choice of people and are open for development.

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History and CivilizationThe origin of this universe

The Qur’an states that this universe was created by Allah, and gives short description of that creation

The origin of mankind- The Qur’an states that the first man

(Adam) was created by God from dust/ clay (15: 26), (15: 28-29), (17: 61), (23: 12), (32: 7), (32: 9), 38: 71-72)

- Eve was created for Adam (4: 1), (7: 189), (39: 6)

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- Adam was taught the basic knowledge by God (2: 30-33)- When Adam and his wife, mistakenly, disobeyed the commands of God, they were sent down from Jannah (Paradise) to the earth where they and their children settled.

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History of Messengers of Allah- The Qur’an gives a brief account of the history of the most significant Messengers.- The Qur’an does not focus on the details of that history, instead it focuses on the lessons that should be learned from those events.

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- The Qur’an pays enough attention to civilizational studies by examining the patterns of rise and fall of civilizations.

- The Qur’an wants Muslims to learn from human experience.

- The aim of this is to guide Muslims how to build their civilization and guard it against social diseases that may lead to its fall and collapse.

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How should we deal with the Qur’an ?

Qur’an is an authoritative text that should be followed and implemented by all Muslims.

Those texts which are clear and self-explanatory should be implemented without any further examination.

Those texts which are open for interpretation and may impart more than one meaning can be examined and construed based on the following principles:

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Grouping of similar texts/ statements which talk on one topic/category

Analysis and understanding of each text/ statement in its components and context

Identification of the rules which unify the various categories

Identification of the general rules and purposes which govern the interaction/ interrelation of various categories.

The Sunnah as a Source of Knowledge

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Literal Meaning: Sunnah سنة)) means a clear path, an

established course of conduct, the pattern of life, a precedent and custom.

The word sunnah and its plural sunan have been used in the Qur’an sixteen times. In all these instances, sunnah has been used to imply an established practice or course of conduct.

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It may be a good example or a bad one, and it may be set by an individual, a sect or a community.

”من سن سنة حسنة فله أجرها وأجر من عمل بها إلى يوم القيامة ومن سن سنة سيئة فله وزرها

ووزر من عمل بها إلى يوم القيامة“

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“Whosoever originates in Islam any good way/ precedent (good sunnah) has its reward and the reward of whoever acts upon it till the Day of Judgment. And whosoever originates in Islam a bad way/ precedent (bad sunnah) bears its burden and the burden of whoever acts upon it till the Day of Judgment”

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The opposite of sunnah is bid`ah (innovation), which is characterized by lack of precedent and continuity with the past.

Technical meaning: a. The acts, sayings and approvals of the Messenger of Allah.

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Kinds of Sunnah with respect to the channels of the ahkam

1. Sunnah which is intended to be a binding law: This kind includes the sayings, acts and approval of the Prophet (saw) through which he intended the laying down of the law or the explanation of the ahkam (law) laid down by the Qur’an . This comprises the largest part of the sunnah.

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2- Sunnah which is specific to the Prophet(صلى الله عليه وسلم)This kind includes those acts which are specific to the Prophet ( صلى الله The number of these .(عليه وسلمacts is very limited. One example is the number of his marriages, marriage without dowry, not eating out of charity (صدقة).

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3. Ordinary physical acts performed by every human beingLike eating, drinking, walking. Such acts are not meant to lay down laws. If one imitates the Prophet (saw) in these acts out of love for him and with the intention to get reward, he will be rewarded for this.But the etiquettes and manners prescribed by the Messenger of Allah for the performance of such acts are part of that which is meant to be a binding law.

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4. Acts based on human experience This may include acts that pertain to

his experience as a human being, like the organizing of the army, tactics of war, trading skills.

These acts don’t become precedents of law, because their basis is skill and experience rather than revelation.

However, if they are still relevant to one’s situation they might be followed.

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Status of the Sunnah with respect to the Qur’an The Sunnah is the second source just next to the Qur’an which is the first source.

There will be no Islam without the adoption of the sunnah.

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The Sunnah is basically an elaboration and commentary on the Qur’an .

Some ahkam are found in the Qur’an in general, in an undetermined or unelaborated form.

The Sunnah restricts, qualifies, or elaborates these ahkam.

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The Sunnah is a concrete implementation, a tangible form and the actual embodiment of the Qur’an

The Sunnah may lay down some rules that are not mentioned in the Qur’an

Qur’an says: “And whatsoever the messenger brought to you, follow it. And whatsoever he forbids, abstain from it” (al-Hashr:7)

The knowledge we get from The Sunnah

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Worship (عبادة) The rulings and teachings related to

عبادةHalal and haram:

In food, drinks, clothes, and transactions:

- the Sunnah interprets what needs to be interpreted in the Qur’an .

- The Sunnah may add some prohibitions which are not included in the Qur’an .

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Law (family, criminal, commercial, procedural, international )

Manner of conduct: The biography of the Prophet (saw) is the model of individual moral conduct.“A noble model you have in Allah’s Apostle, for all whose hope is in Allah, and in the final Day, and who often remember Allah” (al-Ahzab:21)

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The model in implementing and embodying the teachings and principles of the Qur’an

The model in the relationship between humans and Allah (‘ibadah)

The model in establishing a family and treating well the wives as well as the children.

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A model in dealing with people.A model in hard-working, patience, and perseverance etc.

Leadership:He was a model leader from whom we learn the requirements of a successful leader.

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Da‘wah:How he started from nothing and ended with hundreds of thousands of followers after two decades only.

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Nation building and social reformation:

How he established a nation and changed an almost primitive society dominated by tribalism and rivalries among different tribes and social classes to a civilized and strong state characterized by unity, cooperation, and brotherhood.

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Eliminating idolatry and establishing Tawhid

Eliminating bad social values in dealing with the weak social classes: women, slaves, poor people, black people, etc.

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Reason (العقل)as a Sources of

Knowledge

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Reason as a Source of Knowledge

The term “reason” is used in different senses and meanings:

1. The power of being able to think in a logical and rational manner, as distinct from experience or emotions.

2. Ability to think clearly and coherently

3. The ability or process of drawing logical inferences.

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Meanings/ Functions of Reason:1. Reason is sometimes used to denote

a number of self-evident principles (such as the principle of non-contradiction) which govern the process of thinking of mentally competent people, regardless of their cultural background.

- These fundamental truths are intuitively apprehended

- as opposed to sensation, perception, feeling, desire (the existence of which is denied by empiricists)

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In this sense, reason is an instrument used for examining the coherence and rationality of a body of statements.

The examination allows us to conclude that the examined statements are:- Either coherent, and hence in conformity with the principles of reason;- Or contradictory, and thus in violation of reason

Reason which gives a priori knowledge (pure reason)

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2. The capacity of rational beings to acknowledge the truth of certain assertions and deny the truth of others with the power to abstract, analyze, synthesize

A body of knowledge which has been examined and systemized by the principle of logic and considered by certain people as reasonable.

= Reason as a mental faculty.Reason is to be associated with methods

and mechanisms used in science and knowledge, generally, rather than a source of knowledge.

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Reason vs. RevelationThe faculty of reasoning is one of the most

precious gifts of Allah to mankind.

Reason is the basis of taklif (legal capacity) because it is the power of discernment by which humans can distinguish between ‘good’ and ‘bad’, ‘right’ and ‘wrong’

Reason is the basis of Iman/ faith, thus, it is given the authority to examine the authenticity of prophets and the revelation they claim to bring from God.

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The Qur’an is full of references which command and exhort people to think, contemplate, and to examine the claimed revelation

This shows that: - Islam values reason; and - Islam is confident that there will

be no contradiction between what is contained in the revelation and what can be reasoned by human reason

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What is claimed by unbelievers to be irrational or unreasonable is either:

= Mere speculation and ignorance, such as when they deny some beliefs or they misunderstand them.

ظنا إن الظن ال يغني من ”وما يتبع أكثرهم إالالحق شيئ�ا إن الله عليم بما يفعلون“ (يونس:

36(But most of them follow nothing but conjecture and speculation: truly conjecture and speculation can never challenge or replace truth. Verily Allah is well aware of all that they do. (10:36)

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= Or mere wishes and deluded hopes (hawa)

ة إال من كان هودا أو نصارى ”وقالوا لن يدخل الجنهم قل هاتوا برهانكم إن كنتم صادقين“ تلك أماني

)111(البقرة: And they say: "None shall enter Paradise unless he be a Jew or a Christian." Those are their vain desires. Say: "Produce your proof if you are truthful." (2: 111)

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Interestingly, those who claim to reject religion/ revelation based on logic and rationality are characterized by the Qur’an as those who fail to use their mental faculties/ reason properly.بعها وال ”ثم جعلناك على شريعة من األمر فات

ذين ال يعلمون“ (الجاثية: بع أهواء ال )18تت“ Then We put you on the right way of

religion; so follow that way, and do not follow the desires of those who do not know.” (45: 18)

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ذي ينعق بما ال ذين كفروا كمثل ال ”ومثل ال دعاء ونداء صم بكم عمي فهم ال يسمع إال

)171 (البقرة: يعقلون“The parable of those who reject Faith is as if one were to shout like a goat-herd, to things that listen to nothing but calls and cries: deaf, dumb, and blind, they are void of wisdom. (2: 171)

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Hawwas (senses)as Means to Knowledge

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Senses as sources of Knowledge: The Qur’an urges us to use the faculties of senses.

It blames the Kuffar for not using their senses properly.

The faculties of senses will bear witness for or against one on the Day of Judgment.

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Sound Senses (Hawwas al-Salimah)1. Hearing2. Sight, 3. Smell, 4. taste, 5. touch

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Hearing (al-sam’)It is a faculty (quwa) placed in the

nerves spread out in the cavity of the ear hole, by which sounds are perceived.

It is by way of connecting with the ear hole the air, which has assumed the quality of the sounds, meaning that Allah then creates perception in the soul (al-nafs) [E.Elder, 18]

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Seeing (al-basar)It is a faculty placed in the two hollow

nerves which meet each other in the brain, thence they separate and go to the two eyes; by this faculty are perceived rays of light, colours, shapes, measures, motions, the beautiful and the ugly, and other things, the perception of which Allah creates in the soul whenever the creature uses this faculty.

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Smelling (al-shamm) It is a faculty placed in the two protruding lumps on the front of the brain, which are like the two nipples of the breast; by this faculty odors are perceived by way of connecting with the cartilage of the nose the air which has assumed the quality of the odors.

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Taste (al-zawq)It is a faculty spread out in the nerves situated on the organ of the tongue; by this faculty flavors are perceived through the mixing of the saliva which is in the mouth with the thing tasted, and through its reaching to the nerves.

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Touch (al-lams)It is a faculty spread out into all the body by which heat and cold, moisture and dryness, and the like are perceived at the time of touching and contact.

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MethodologyDefinition:Method:

A particular way of doing something, esp. a systematic one; implies an orderly logical arrangement.

Methodology:1.The theoretical analysis of the methods

appropriate to a field of study or to the body of methods and principles particular to a branch of knowledge.

Kinds of Methodologies

i. Methodology in revealed knowledge

ii. Methodology in human knowledge (pure and social sciences)

iii. Integrative methodology of revealed knowledge and human knowledge.

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What is Islamic Methodology?• Methodology means a technique or

method. • It is the field of inquiry concerned with the

examination of methods used in the study of natural sciences, human and social sciences and religious sciences in order to understand the subjects.

• A comprehensive Islamic methodology means to Islamize and integrate knowledge on the basis of the combination between the revelation and reason in order to overhaul the obstacles and challenges facing a modern man and the society.

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Methodologies used by the early Muslim scholars Slide Number?

Ijtihad (wahy, `aql and

Hawas)

Istihsan(Juristic

Preference)

Masalih Mursalah

(public interest)

`Urf(a particular

Custom)

Consultation &

Consensus

Chain of Transformation

Reliable Narrators

Verifications

Collection of Data

Islamic Methodologies

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Islamic Methodology1. Collection of data of the Qur’an and Sunnah2. Verified techniques used by the narrators in

order to ensure the authenticity of narrations.

3. Compilation of the Qur’an and Sunnah.4. Considering the reliable narrators with

specific criteria.5. Chain of transformation, no gap between

two generations and not less than 40 forty narrators.

6. Memorizations of the Qur’an and Sunnah.169

Islamic Methodology7. Consultation among the scholars and

consensus based on majority opinions.8. Ijtihad (rational arguments,

explanation, interpretation and adjustment with the local culture and custom)

9. Istihsan (juristic preference), supplementary methods in order to make up for the growing number of new situations that were difficult with the textual and the analogical arguments.

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Islamic Methodology10. Maslahah or Masalih Mursalah (public

interest), supplementary methods, if the texts of the Qur’an and Hadith or consensus or analogy were not available.

11. `Urf (custom of a particular society or a nation), supporting for adjustment from avoiding the contradictions and social division and disunity for the public interest.

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Merits of the Traditional ApproachMerits of the traditional approach

were the sincerity, piety, enthusiasm, commitment, and dedication of the early Muslim researchers, many of whom looked for their rewards in the Hereafter.

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Islamic research, experimentation and empirical investigation were considered acts of ‘ibadah.

The God-consciousness of the traditional scholars was reflected in their writings and research, which they would commence with bismillah (in the name of Allah), seek His blessings and conclude by dedicating their results to Him.

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The holistic nature of the traditional Islamic educational system made no distinction between revealed knowledge and empirically derived knowledge.

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Knowledge was perceived as a comprehensive whole, with empirically derived knowledge subject to the verification of revealed knowledge.

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Tawhidic Criteria for Islamic Methodology

Three main tawhidic criteria for Islamic methodology are as follows:

1. Anything which does not correspond with the reality must be rejected.

2. Ultimate contradictions must be denied and rejected.

3. Approaches must be open in order to adjust and accommodate new situations facing the society and man.

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Merits of Islamic Methodology

Summarized

177

s

178

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Methodology in Human Knowledge (pure and social sciences)

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ScienceFrom Latin word scientia means systematic knowledge of the physical or material world

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Knowledge of ScienceIs acquired through experience, observation and research

Discursive: preceded by arguments

Inductive and deductive

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Two scientific methods/ logical systems :

induction & deduction

1. Deductive method (istinbat)(استنباط)

The researcher begins with a theory and then derives one or more hypotheses from it for testing.

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The researcher implements those observations to see whether they confirm or fail to confirms the hypotheses.

Next, the researcher defines the variables in each hypothesis and the operations to be used to measure them in specific observable terms.

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2. Inductive method (istiqra’)(استقراء)A method of discovering general rules and principles from particular facts and examples.

In induction one starts from observed data and develops a generalization which explains the relationships between the objects observed.

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Characteristics of Scientific Method 1. Everything is open to questionIn our quest to understand things, we

should strive to keep an open mind about everything we thing we know or we want to understand.

What we call “knowledge” is transitional and subject to refutation!!• Is this possible?• Can this characteristic be open? • To which extent can we hold this

perception?

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2. Evidence based on observation

Scientific method seeks knowledge through observed evidence and not authority, tradition or ideology.

The evidence should be systematic, comprehensive, and as objective as possible.

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Basic Steps in Scientific Research:

1. Collection of dataThis is a common basis of all sciences; pure, human, and social.

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This is a function of perception and cognition.

- The mind goes on collecting data from all kinds of observations and experiences. Simultaneously, the mind, by using its power of identification and retention (the ability to remember things), goes on establishing relationships

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The observation will be on some assumed correlation between some aspects according to some tentative hypothesis to prove if there is any interrelationships between them.

This observation can be done in a laboratory (physics, chemistry, biology, etc.) or in a field when the parts under study spread over vast areas in time and space (astronomy, geology).

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Observation can be done through senses and perceptive power or by help of scientific equipment (devices for measurement) and technological equipment (devices to facilitate work and utilizing the resource of environment).

The advance of scientific and technological equipment have contributed to the expansion of methods and meanings of collection of scientific data and the horizon of observation.

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In Muslim history of science it is a fact that Muslim scientists realized at an early stage the importance of scientific equipment for collection of data, therefore they introduced big astrolabes (scientific instrument used for reckoning time and for observational purposes to enable astronomers to calculate the position of the Sun and prominent stars with respect to both the horizon and the meridian)…

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and quadrants (an instrument for measuring angles, especially to check your position at sea or to look at stars) for exact observations of stars and planets, and even had invented a spherical astrolabe.

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Measures to guard against distortion: The person taking observations

should be clear in his mind; he should not be obsessed by any preconceived ideas.

He should record only what is really happening (objective).

He needs patience and perseverance to ensure the reliability of his observations.

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Even the observations taken with all this care cannot be taken at their face value, until preliminary statistical tests confirm its reliability, or a number of other scientists confirm it independently.

The rules of observation laid down by Jabir ibn Hayyan (chemistry):1. The time and season must be carefully chosen;2. It is best for the laboratory to be in a secluded (quiet and private) place ;

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3. The chemist must have trusted friends;

4. He must have sufficient time to conduct experiments;

5. Patience and reticence (not disclosing results hastily before testing them);

6. Perseverance; 7. He must not be deceived by

appearances into bringing his operations to too hasty a conclusion.

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2. Classification and analysis of data:

To arrange the data in some regular order;

To find out the characteristics of the population from where the random sample of data was taken;

To establish the relations and correlations between different members of the population under study or with members of other series.

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3. Hypothesis:After studying the characteristics of

the members of the population under study, there comes the stage when the researcher begins to ask the question “How” about the working of those members and their correlations.

The answer to this question is the hypothesis which describes in words or in symbols the relationship that appear to exist between them.

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This hypothesis will be depending, to some extent, on guessing. This guess is based on the past observation, experience and knowledge.

There may be many hypotheses depending on the number of variable parameters involved.

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4- Hypotheses testing:The hypotheses will be put into testing through experiments in different produced conditions to show their validity and applicability.

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If the predictions in the hypothesis come out correct, then the status of the hypothesis is raised to that of a “theory”. If this theory is found to be universally applicable, it is called a “law of nature”.

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Observation

Logical deduction

Experimentation and empirical observations (under controlled

conditions)

The hypothesis is validated = Theory

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Origination of Scientific methodology

Muslim scientists were the first ones to introduce this method and to emphasize the role of experimentation.

Jabir ibn Hayyan, for example, stated clearly in his book on chemistry: “the first essential is to perform practical work and experiments. One who does not do so will never attain mastery”.

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Among the rules of experiments laid down by him:

1. The operator should know the reason for performing the experiment (hypotheses and predictions should be set clearly);

2. The instructions must be properly understood;

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Impossible and profitless processes should be avoided (vague hypotheses which don’t lead to definite predictions, or hasty experiments which lead to vague results, are of no value).

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Example:Until the 10th century the

Greek and Egyptian theory of geocentric cosmology was assumed to be true, and It was held by early Muslim scientists.

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According to this theory the fixed stars are farther than the stars of the Milky Way/ the Galaxy (the system of stars that contains our sun and its planets) which is supposed to be close to the earth and to be situated in the atmosphere of the earth.

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In Greek astronomy, this was an axiom and all other problems of astronomy had to satisfy this “truth”.

The Muslim astronomer Ibn al-Haytham, based on his inductive method and with help of the equipment developed by Muslim scientists, came to a conclusion that the stars of the Milky Way were as far off as the other fixed stars, and that they were not situated in the atmosphere of the earth.

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Ibn al-Haytham was facing two contradicting hypotheses: the Greek “axiom” and his hypothesis.

And the question was: how to decide about the validity of these two opposing hypotheses?

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Ibn al-Haytham suggested an experiment to decide about

these hypotheses:1. to measure the distance

from the same place in different seasons.

2. to measure the distance at the same time from two places far apart on the earth.

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3. The result was that if the stars of the Milky Way are in the atmosphere of the earth, then, in both the sets of observations suggested, their relative positions will be different.

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If the stars of the Milky Way are as far as the other fixed stars, there will be no change in the relative positions of the two sets of stars in either cases.

Observations were taken and it was found that the stars of the Milky Way did not change their relative positions among the fixed stars.

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Here the validity of the hypothesis was not tested by the help of deductive logic alone. Only the predictions were deduced by logic and geometry. But the validity of the hypothesis was proved by experiment and observation. And this is what is called the inductive method of modern science.

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Draper, Conflict between Science and Religion

The characteristics of their (Muslims’) method are experiment and observation, geometrical and mathematical sciences that worked as instruments of reasoning.

In their numerous writings on mechanics, hydrostatics, optics, etc. it is interesting to remark that the solution to a problem is always by performing an experimental observation.

It was this that made them the originators of chemistry;

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that led them to the invention of all kinds of apparatus for distillation (to make a liquid pure by heating it until it becomes a gas, then cooling it and collecting the drops of liquid that form), sublimation (conversion of a substance from the solid to the vapour state without its becoming liquid), fusion (the process or result of joining two or more things together to form one, like the fusion of copper and zinc to produce brass), filtration (the process of filtering a liquid or gas), etc.;

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that caused them in Astronomy to appeal to divided instruments such as quadrants and astrolabes, in Chemistry to employ the balance, the theory of which they were perfectly familiar with, to construct tables of specific gravity and astronomical tables like those of Baghdad and Spain, great improvements in Geometry, the invention of Algebra and the adoption of Indian numeration in Arithmetic. Such were the results of the performance of the inductive method – their declining the reveries (imaginations/ dreams) of Plato.”

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Francis Bacon, who is considered by the West as one of the founders of inductive/ scientific method, in his book Novum Organum (1st quarter of the 17th century) while pleading for the introduction of empiricism in Europe says again and again that:“great authorities” follow this and consider this method better than the old deductive method of the Greeks.

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But he never once mentions the name of the “great authorities” and the “wise people”

No one applied this method before except Muslim scientists. It is suggested that he did not mention them by name for fear of inquisition.

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Achievements of scientific method:

Freed sciences from the domination of rigid deductive method that is more suitable to theoretical and philosophical studies.

Limited the sphere of intellectual speculations and made a big room for empirical knowledge.

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Freed scientific research from the grip of Greek axioms.

Limited the sphere of metaphysical studies and made shift to natural and physical studies.

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Successful results achieved by scientists gave them confidence in this scientific method and encouraged them to further their research.

This, in turn, led to expansion of the horizon of scientific research; discovering new laws and opening new areas.

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Experimental endeavour led to the transformation of science to technology, and the invention of sophisticated machines and equipment.

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“Side effects” of the scientific method

The overconfidence in and adoration of the scientific method led to extreme rationality.

Extreme rationality led to the adoption of scientific method in the field of human and social sciences.

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Empiricism/ logical-positivism(from the Greek word empeiria =

experience.)Inaugurated by Francis Bacon

and developed by John Locke (1632-1704) In philosophy, the attitude that beliefs are to be accepted and acted upon only if they first have been confirmed by actual experience.

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Stressing experience, Empiricism is opposed to the claims of authority, intuition, imaginative conjecture, and abstract, theoretical, or systematic reasoning (Rationalism) as sources of reliable belief.

The essence of empiricism is observation, measurement, and quantification of sense data available to the observer.

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Early empiricism vs. RevelationAlthough Bacon proclaims the universal applicability of induction, he himself treats it almost exclusively as a means to natural knowledge and ignores its social application.

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Most divine knowledge must come from revelation, and reason has nothing to do with it. There is such a thing as divine philosophy (what was later called rational, or natural, theology), but its sole task and competence is to prove that there is a God.

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John Locke one of the fathers of empiricism did consider revelation, in principle, as a source of certain type of knowledge. But he assigned to it a very marginal and subordinate role.

He argues that knowledge acquired by human reasoning is more reliable and certain than knowledge received through revelation.

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Because one may doubt the preservation of the original revelation through the act of narration, or question the lack of means for validating or substantiating its content.

But one can always be certain about what his faculty of understanding considers true.

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He gives revelation the upper hand over reason in two instances:

1. In questions belonging to the realm of faith, because it’s inaccessible to human reasoning.

2. Revelation should supersede reason in the realm of probable knowledge which does not rise to certainty.

(But one can always be certain about what his faculty of understanding considers true.)

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PositivismIn philosophy, generally, any system that confines itself to the data of experience and excludes a priori (knowledge that is independent of all particular experiences, as opposed to a posteriori knowledge, which derives from experience alone) or metaphysical speculations.

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As a philosophical ideology and movement, Positivism first assumed its distinctive features in the work of Auguste Comte (1798–1857).

It then developed through several stages known by various names, such as Empirio criticism, Logical Positivism, and Logical Empiricism, etc.

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The basic affirmations of Positivism are:1.That all knowledge regarding matters of fact is based on the “positive” data of experience;

2.That beyond the realm of fact is that of pure logic and pure mathematics, which were, in a later phase of Positivism, classified as purely formal sciences.

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3. Strict adherence to the testimony of observation and experience is the all-important imperative of the Positivists.

4. In its basic ideological posture, Positivism is worldly, secular, anti-theological, and anti-metaphysical.

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Naturalism/ natural methodA theory that relates scientific method to philosophy by affirming that all beings and events in the universe are natural.

Consequently, all knowledge of the universe falls within the pale of scientific investigation.

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Usually naturalism denies the existence of truly supernatural realities.

Naturalists assert that nature is reality. There is nothing beyond, nothing “other than,” no “other world” of being.

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Naturalism presumes that nature is in principle completely knowable.

There is in nature a regularity, unity, and wholeness that implies objective laws, without which the pursuit of scientific knowledge would be absurd.

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Naturalism has no ontological preference: dualism and monism, atheism and theism, idealism and materialism are all per se compatible with it.

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Two positive results of bahaviourism 1. Development of neurosciences. 2. Development of behaviour

therapy (behaviour modification), which focused on modifying observable behaviour, rather than on the thoughts and feelings of the patient (as in psychoanalysis).

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Conclusion

W. M. Smart, The origin of the earth.

Let us not then exalt the scientific method unduly as the close preserve of the scientist nor, which is much more important, as the only means by which we attempt to discover the secrets of nature.

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It is easy for a scientist to be a materialist if he sees only in the universe the apparently relentless (continuous) unfolding of natural law, and forgets that there are domains where the laws of physics are irrelevant

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But more and more scientists are realizing that they are exploring only one section of the great world of nature in all its manifold complexity; beauty, moral, conduct, spiritual values, religious experience, are all outside their domain, yet all come within man’s scrutiny when he attempts to interpret the universe as a whole and strives to discern purpose therein…”

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Harris, Kelvin (1979), Education and Knowledge

The limitations of empiricism in human and social sciences can be manifested in different areas among them: Derived conclusions could not

be logically valid for generalization because there could be exceptions.

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Methodology of data collection is theory laden, that is, the investigator has preconceptions and motives, which influence his choice of methodology of investigation and this subsequently affects the outcome

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“The humanistic studies of Western man and the social analysis of Western society by a Western scientist are necessarily "Western" and cannot serve as models for the study of Muslims or of their society.”

Ismail Raji al-Faruqi (1977), "Islamizing the Social Sciences"

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The Search for an Islamic Methodology

Methodology comprises: 1. Technical procedures2. Conditions for using

methods/ conceptual aspects of methodology

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1. Natural and physical sciences

The scientific method in its technical procedures has a universal application.

It was initially started by Muslim scientists and, later developed by Western scientists, and became as a heritage of humanity.

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There is no objection to adopting the technical procedures developed by non-Muslims.

It needs to be applied within the Islamic ethical and ideological frame.

Production of Muslim scientists

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2. Social & human sciences The main objects to the Western

methods used in the domain of human & social sciences are:

1. They are heavily inclined towards materialism and application of procedures of the natural sciences. Exclusion of spiritual aspect.

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1. They embody the Western concepts & values (exclusion of revelation).

2. They set the Western values & concepts as universal norms and models by which other societies should by judged.

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The employment of this Western methodology in the Muslim world is leading toward Westernization of Muslim societies.

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The issues of:Rejecting revelation and

contrasting scientific with revealed knowledge and;

Confining reality to the empirical one under the justification that reason cannot ascertain transcendental reality;

Are not real problems in Islam.

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- These structures are not immediately encountered by the senses. Instead, the structures of empirical existence are inferred through the use of categories abstracted from the sensible, and mediated by purely “rational” categories and statements.

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e.g. Our understanding of the relationship between the earth and the sun is mediated by mental constructs, and hence is completely at variance with the immediate impression received from the senses.

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2. Revelation, at least in its Islamic form, seeks its justification in empirical reality.

Divine revelation sees empirical reality as the manifestation of a transcendental reality.

The interconnectedness of the empirical and transcendental is always stressed by the Qur’an

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Both revelation and empirical knowledge are needed for a comprehensive understanding of nature.

The science-revelation conflict is neither imperative nor universal, but specific to Western religion and experience. There is no need at all to reproduce it in Muslim culture.

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Setting the norm/ standard/ model

In social and human science norms, models, standards are crucial for understanding, judging, and changing human behaviour as well as social phenomena.

The norms/ standards/ models are used to deduce conclusions.

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Western scholarship assumes that the practices of the Western society (which is assumed to stand at the peak of human evolution) become the standard of normality.

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Integrative Methodology of Revealed Knowledge and Human Knowledge

The common point among Muslim scholars who are concerned with Islamization of knowledge/ Islamic methodology is the incorporation of Revelation into different fields of research.

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But when it comes to “How” the answers may be different.

Until now, only little has been done, and more efforts are required to establish a viable Islamic methodology for different social and human sciences

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Islamic Methodology should:Incorporate revelation as a

source of knowledge and give it its due role in guiding human inquiry of knowledge.

Work under the directions of our worldview (the origin & nature of man and universe, the purpose of their creation, and their destiny).

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Reflect the Islamic objectives and values

Set our norms/ standards/ models which are derived from the Qur’an, the Sunnah, and the practice of the early Muslim society

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A framework for islamization of knowledgeIslamic legacy Western

knowledge

Mastery of disciplinary substantive knowledge

Mastery of analytical and synthetic techniques

University textbooks

Islamic University

Perfect/universal man

ConclusionMuslims of the past always followed the

Islamic methodology in their research: They based their work on the principle of

tawhid;They verified the information to ensure its

authenticity;They were sincere, pious, enthusiastic,

committed and dedicated researchers;They perceived knowledge as a

comprehensive whole;They avoided any innovation in the religion

for fear of Allah’s punishment;

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They had greater familiarity with classical Arabic than contemporary Muslim scholars, which facilitated their understanding and analysis of the original texts;

They used to commence their work with bismillahi al-Rahman al-Rahim (in the Name of Allah, the Gracious, the Merciful), seeking Allah’s blessings and conclude by dedicating their results to Him; in this way they treated their research as an act of ‘ibadah.

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Islam and Civilization

1. Meaning of civilization2. Civilization and Culture3. Arabic terms for civilization4. Characteristics of Civilization

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Arabic terms:al- Hadarah/ Al-Tamaddun/ al-Madaniyyah

Al-Tamaddun/ al-Madaniyyah: derived from the word ‘madinah’(city or town), and ‘din’(religion).

Al-‘Umran

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Meaning of CivilizationAn advanced level of development in society that is marked by complex social and political organization, and material, scientific, and artistic progress

A society, its culture and its way of life during a particular period of time or in a particular part of the world.

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The way and level of life of people in the cities as contrasted with the way and level of life in rural areas.

The relation between ‘madinah’ and ‘din’ indicates the role of religion in the establishment of civilization and refinement of social culture

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Civilization designates a condition of human society characterized by a high level of cultural and technological achievements;

and correspondingly complex social and political development

It is an advanced state of intellectual, cultural and material development in human society

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Each civilization has a body or matter and a soul.

The body of the civilization is its material achievements such as buildings, infrastructure, agriculture, industry, educational institutions, technological equipment, and all that is related to various pleasures of worldly life.

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The soul of civilization is the set of;

ideologies, concepts, moral values, manners and traditions that

are embodied in the behavior of individuals, groups, and their interrelations.

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Characteristics of Islamic civilization

1- Based on the توحيدMuslim civilization was the first

universal civilization that was based on a pure and strict unitarianism (unity of God)

The only one who deserves submission

The only one who deserves worshipThe only one who deserves absolute

obedience.

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Eliminates idolatry (idols, and statues)

Frees common people from the oppression of the kings, Papacy, and Brahmanism

Sets right the relationship between the ruler and the ruled (all people are equal)

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2. UniversalityIslamic civilization was the first

civilization which embraced the entire humanity

It declared equality of all human beings of all descents, races, and colours

أتقاكم ه الل عند أكرمكم Verily the“ إنmost honoured of you in the sight of Allah is he who is the most righteous of you” (49: 13).

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This civilization is attributed to all Muslims on an equal basis.

(Arab nationalism / Western civilization /supremacy of white man)

[Universality vs. Globalization]Open to the contribution of all

members of the Muslim ummah regardless of their race, ethnicity, or colour, and even non-Muslim citizens.

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3- Moderate RationalismIt gives human reason a high positionIts faith is based on reasoning and

convictionIt rejects superstitious and unfounded

beliefs.It does not go to the extreme of

denying the truths which are not directly related to empirical knowledge but are based on revealed knowledge

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4. Tolerance Tolerance towards people of

different religions (especially Christians and Jews)

Minorities enjoyed a high level of tolerance and freedom of religion and economic pursuit.

This characteristic is peculiar for a civilization based on religious foundations.

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It would be reasonable for a secularist who does not believe in any religion to treat religions equally and give people freedom of belief, but it may be difficult for a religious person to do so.

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5. Integrated and balanced civilization

Integrates the faith with the state/ rejection of secularism

Integrates the body with the spirit (material vs. spiritual)

Integrates the worldly life with the life in the hereafter

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Integrates empirical sciences with revelation

Assigns priority to moral principles = morality vs. pragmatism

Integration in a balanced mannerBalance means following a middle course between two extremes of thought and action.

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Western Culture and CivilizationWestern Civilization is “The

civilization that has evolved out of the historical fusion of cultures, philosophies, values and aspirations of ancient Greece and Rome; their amalgamation with Judaism and Christianity, and their further development and formation by the Latin, Germanic, Celtic and Nordic Peoples”.

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Western CivilizationCharacteristics of Western

civilization In terms of material progress and

scientific exploration, the modern Western civilization has surpassed all civilizations across history.

Pushing forward man’s incentives and capabilities to exploit nature and benefit from it.

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Technological achievements = eased human life, luxury

Effective management and organization

Respect of human rights within its homelands

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The ideologies of the Western civilization are:

1. Utilitarian materialism This civilization may not deny

the existence of God strongly and openly, or deny the existence of the spirit.

But it does not recognize the value of “God” in its ideological system.

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It accepts only things which are considered by it as of “practical value”

The “practical value” is in luxury and worldly pleasure = this is the real ‘God’

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2. Secularism Inspired by secular philosophy,

devoid of certainty, subject to constant review and change

Its worldview formulation is not upon revealed knowledge and religious belief but rather upon cultural tradition, speculations to secular life centered upon man as physical entity

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religion as a personal matter limited to individual practice without any interference in social, economic or political activities

religious practice limited to dead rituals

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Destruction of moral values = utilitarianism/ pragmatism

Destruction of family (abortion, neglect of the elderly…)

Creates an atmosphere of fear, anxiety and distraction

3. Atheism: The doctrine or belief that there is no God

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4. Humanism Reliance upon the powers of

human reason alone to guide man through life

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5. DualismAdherence to the validity of

dualistic vision of reality and truth

Affirmation of the reality of the temporary/impermanent aspect of existence projecting a secular worldview

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The Rise and Decline of Islamic

civilization

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A brief chronology of Muslim Civilization

Preparatory phase571: Birth of the Prophet.

This year was marked with an invasion of Makkah and an attempt to destroy Ka‘bah (the

year of the Elephant). 610: The first revelation in the cave at

Mount Hira’. The beginning of Mohammad’s prophethood.

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621: First pledge at Aqaba. The search for a place to establish Muslim state.

622: Second pledge at Aqaba. The acceptance of the people of Yathrib to receive the Prophet (saw) and his followers

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The Emergence of the State622: The Hijrah (migration to Yathrib/

Madina), marks the establishment of the Muslim state.

624: Battle of Badr. The new power in the Arab peninsula.

628: Truce of Hudaibiya. Peace to give people a chance to know about the new religion, and to focus on strengthening the newly emerged state.

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628: The Prophet addresses letters to various heads of states. Going international (beyond Arabian territories)

630: Muslims return back to their homeland Makkah after being expelled from it.

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631: Expedition to TabukSending a message to the Persian authorities who had been occupying the Arab territories and were hostile to the new religion.

632: Farewell pilgrimage at Makkah. The Prophet addresses his followers with his last speech.

632: Death of the Prophet (saw). Election of Abu Bakr as the Caliph.

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Transitory instabilityAttempts to destroy the new religion and state

Pseudo-prophets, Rejection of paying Zakat (disloyalty to the central authority)

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Wars of liberation:633 - 641: Liberation of Arab territories

(Bahrain, Oman, Iraq, Syria, al-Quds/ Jerusalem, and the remaining parts of Jazirah. (occupied by Persians and Roman Byzantines)

636: Defeating the occupying forces of the Romans (Battle of Yermuk) followed by the liberation of Syria and al-Quds.

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636: The last major battle against Persian

Empire (the battle of Qadsiyyah) the fall of their capital ‘Madain’.

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641: - Liberation of oppressed people in

Egypt.- The Catholic Archbishop of Egypt

invites the Muslims to help free Egypt from Roman oppressors.

- This exemplifies the alliances formed between Muslims, Christians and Jews due to the Muslims' establishment of religious freedom for Christians and Jews.

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644: Umar dies and is succeeded by Caliph Uthman

654: Islam spreads into all of North Africa which was partly occupied by Romans.

656: Ali becomes the Caliph. Battle of the Camel. Another period of turmoil and political instability (fighting between different political groups)

660: Mu'awiyah declares himself as the Caliph at Damascus.

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661: Ali assassinated. Accession of Hasan. An attempt to transform the Islamic political system to a monarchy system. Al-Hasan bin Ali abdicates (gives up/ renounces) in favour of Mu‘awiyah. Mu'awiyah becomes the sole Caliph.

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680: Death of Muawiyah. Accession of

His son Yazid. The monarchy

system successfully established

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710: Tariq ibn Malik crosses the strait separating Africa and Europe

with a group of Muslims and enters Spain. A year later, 7000 Muslim men invade Gibraltar.

718: By this year almost the entire Iberian peninsula is under Muslim control.

750: Fall of Damascus. End of the Umayyad rule.

750: The establishment of the Abbasid rule

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756: The first breakawayAbdul Rahman founds the Umayyad state in Spain.

763: Foundation of Baghdad. 767: The second breakaway

Khawarij set up their own state by Ibn Madrar at Sijilmasa.Third breakaway:Rustamid state set up in Morocco

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Those breakaways were followed by hundreds of other breakaways and civil wars across the Muslim world

792: Invasion of South France.814: Civil war between Amin and

Ma’mun. Amin killed and Mamun becomes the Caliph.

827: Ma’mun declares the Mutazila creed as the state religion.

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870: Turks revolt against Muhtadi, his death and accession of Mu‘tamid.

968: Roman Byzantines occupy Aleppo.

1091: The Normans conquer the island of Sicily; end of the Muslim rule.

1095: The first crusade.1099: The crusaders capture al-Quds.1144: Second crusade.

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 1187:Salah al-Din wrests Jerusalem from the Christians.Third crusade.

1212: Battle of AI ‘Uqab in Spain. Muslims defeated by the Christians in Spain

1248: By this year Muslim control of Spain was reduced to the Kingdom of Granada, which survives for more than two centuries.

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1258:Baghdad destroyed by the Mongols. End of the Abbasid rule.

1260: Battle of Ayn Jalut in Syria. The Mongols are defeated by the Mamluks of Egypt;and the spell of the invincibility of the Mongols is broken.

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1266: The eighth crusade. The crusaders invade Tunisia. Failure of the crusade.

1267: Malik ul Salih establishes the first Muslim state of Samudra Pasai in Indonesia. The Spaniards invade Morocco. The Marinids drive away the Spaniards from Morocco.

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1274:Ninth crusade under Edward I of England. The crusade ends in fiasco and Edward returns to England.

1371:In the Ottoman Turks empire, Invasion of Bulgaria, Bulgarian territory up to the Balkans annexed by the Turks.

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1446:In the Ottoman Turks empire, Second battle of Kossova resulting in the victory of the Turks. Serbia annexed to Turkey.

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1453: Capture of Constantinople (Istanbul) by the

Ottoman empire. 1456: Annexation of Serbia by

Ottoman empire.1461: Annexation of Bosnia

and Herzegovina.1462: Annexation of Albania.

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1475:Annexation of Crimea (peninsula in southeastern

Ukraine between the Black Sea and the Sea of Azov).

Turkey became the master of the Aegean Sea.

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1507: The Portuguese under establish strongholds in the Persian Gulf.

1511: The Portuguese conquer Malacca from the Muslims.

1517: The Ottomans defeat the Mamluks and conquer Egypt.

1529: Unsuccessful Ottoman siege of Vienna.

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1550:The rise of the Muslim kingdom of Aceh in

Sumatra.1550: Islam spreads to Java, the

Moluccas, and Borneo.

1687: Defeat of the Turks by Austria.

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1718: In the war against Austria, Turkey suffers defeat. By the treaty of

Passarowich Turkey loses Hungary.

1797: Russia occupied Daghestan.

1811:The British occupied Indonesia.

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1812: Madina fell to Egyptians.

1813:Makkah and Taif captured by Egyptian forces and Saudis expelled from Hijaz.

1827: Malaya became a preserve of the British according to Anglo-Netherlands treaty in 1824.

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1830: French forces occupy Algeria, ending 313 years rule of Turks.

1832: Turks defeated in the battle of Konia by Egyptian forces.

1857: British captured Delhi and eliminated Mughal rule in India after 332 years. This was also the end of 1000 years of Muslim rule over India.

.

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1859: Imam Shamil defeated by Russian forces in Daghestan

1901: French forces occupy Morocco.

1916:Arab revolt against Ottoman rule. Lawrence of Arabia leads attacks on the Hijaz Railway.

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1918: Syria occupied by France.1921: Abd Allah bin Husayn was

made King of Transjordan by the British.

1924: The Turkish khilafah is abolished.

1948: The official establishment of the Jewish state in

Palestine.

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Stages of the process of rise and fall

1)   Gestation (Hijra –the end of Abu Bakar’s khilafah)

2)  Expansion/ Universal Empire

3)  Decay (the second half of khilafa Abbasiyyah)

4) Invasion/ fall

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Causes of Rise of Muslim Civilization

1. Spiritual power: a tremendous impulse was given to the Muslim community to explore life and the world around them (life and world created for a purpose). The Muslims spread the word of Allah. Islam – way to save people and liberate them

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2. Ability to transform the ideals of the Qur’an to daily conduct: Hard-work, perseverance, sincerity, honesty, patience

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3. Intellectual freedom, freeing human intellect from superstitions, teaching people to think critically and creatively (prohibition of imitation without sound evidence)

4. Political freedom, equality between the ruler and the ruled.“Allah has sent us to free humans from worshipping other humans, and to commit them to worshipping Allah”

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5. Openness:To learn from human experienceTo people of different races and

ethnicities. Muslim civilization was a joint

endeavour of Muslims from different peoples and races

It was not the military power which enabled early Muslims to dominate half of the then known world. It was their righteousness and their humaneness.

The Muslims intermarried freely with local people and became part of them.

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6. The spirit of seeking knowledgeMost of the rulers of Banu

Ummayah and the first two centuries of al-‘abbasiyyin dynasties were educated or scholars.

They encouraged learning and scientific enquiry and used to spend on it generously (the House of Wisdom).

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The establishment of hundreds of schools and universities such as al-Nizamiyyah, al-Azhar, al-Qayrawan etc.

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In addition to the generous spending on education and scholars, waqf (endowment fund) was well developed and played a significant role in developing educational institutions.

Although there was a relevant level of dictatorship, rulers did not use to interfere in educational institutions and the affairs of scholars.

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Causes of declineTribalism Ethnocentrism The Prophet (saw) was able to

suppress these social diseases and reduce them to the minimal level among sahabah and substitute them with a strong brotherhood.

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The new comers to Islam, who used to live under the rule of tribes or monarchs and emperors, brought with them those loyalties.

SectarianismObsession with power/ prestige/Striving for power – assassinations

– overthrowing each other – civil wars – separation – seeking help from enemies

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Revolutions / insurgencies here and there

Moral decadence: Dishonesty, indifference,

cheating, laziness, neglecting obligation, involvement in haram, interest in pleasure and enjoyment rather than more serious things…etc.

Dictatorship/ political injustice/ changing the political system from shura to monarchy

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Weakness of central authority:For most of the last three

centuries of the Abbasid rule, the rulers (Caliphs) became nominal.

The real sovereign power had passed already to the Turks.

The rulers became under their direct influence and they were frequently changed or murdered one after another.

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Deterioration in the educational level of the rulers: The guardians, soon became the masters.

They were men of simple, downright, brutal character, of energy and common sense.

The Ottoman Turks/ Mamalik were soldiers first. They were soldierly in all they did.

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They did infuse some manhood into the declining empire, which would have perished but for them.

They managed to free some Muslim territories, stop the advancement of Mongols, and expand the Muslim empire.

But those rulers were not really qualified to maintain the Muslim civilization.

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At the beginning, for centuries the civilization of Islam was almost unaffected by this transfer of power from a cultured people to a people of comparative illiteracy, rather it continued to progress in spite of it.

But the Empire was apparently progressing on the wave of a bygone impulse which was fading away.

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Academic declineIslamic sciences reached the stage of stagnation;

ijtihad was virtually stopped, fanaticism to juridical as well as theological schools of thought became widespread,

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The extremism of philosopher and theologians was met with another extremism of some religious scholars who went to the extent of prohibiting the study of philosophy and the sciences related to it, burning of the books of some philosophers and theologians in some areas such as Ibn Rushd, al-Ghazzali etc.

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Muslim Sciences: Origin and

Development

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1. Philosophy, natural and physical sciences

The real development of Muslim natural and physical sciences started after the era of translation.

Translation of the intellectual heritage of other nations and civilizations started in the 2nd Islamic century from the four major languages: Greek, Syriac, Persian and Sanskrit.

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In the 3rd century, the establishment of bayt al-Hikmah (The House of Wisdom) founded by Harun al-Rashid and well developed by his son al-Ma’mun.

It was a research and educational institute and the centre for intellectual development.

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Many scientific works were rendered into Arabic in the field of mathematics, physics, astronomy, medicine, pharmacology, history, philosophy and other sciences.

The translators were Muslims as well as non-Muslim citizens.

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Translation: advantages & disadvantages

Positive impact Benefiting from human

knowledge and experienceNegative impact Translation was not confined

to what is useful (pure sciences)

Extended to theology and metaphysical issues

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Creating confusion among some Muslims

Led to the creation of an elite group of philosophers who were fascinated with Greek philosophy and to some extent deviated from the right principles of Islam

Tension between this elite group and religious scholars

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2. Islamic sciencesEstablished and developed solely by Muslims

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The Contribution of Muslim Scholars

(Natural Sciences)

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Major Areas of Contribution

1. The adoption and development of the scientific/ inductive method

2. Development of different fields of science + inventions

3. Transfer of the intellectual heritage of the ancient civilizations to the modern civilization

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1- Al-KhawarizmiAbu Abdallah Muhammad ibn Musa

Al-Khawarizmi. (780-850 CE) his birthplace is Khwarizm (modern name: Khiva) south of the Aral Sea.

Al-Khawarizmi was a mathematician, astronomer and geographer. He was the founder of several branches and basic concepts of mathematics.

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He influenced mathematical thought to a greater extent than any other mediaeval writer." (Phillip Hitti).

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He is the founder of Algebra (al-Jabr) In Arabic, the full expression was

“Ilm aljabr wa al-Muqabalah ” (the science of reunion and equations) and Algorithm (the old name for arithmetic)

These terms are derived from the title of his work, HisabAl-Jabr wal al-Muqabalah (Book of Calculations, Restoration and Reduction).

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His work on algebra was outstanding, as he not only initiated the subject in a systematic form but he also developed it to the extent of giving analytical solutions of linear and quadratic equations, which established him as the founder of Algebra.

He also gives geometrical solutions (with figures) of quadratic equations, for example x2 + 1Ox = 39, an equation often repeated by later writers.

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In the twelfth century Gerard of Cremona and Roberts of Chester translated the ‘Algebra” of Al-Khawarizmi into Latin.

Mathematicians used it all over the world until the sixteenth century.

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Algorithm = ArithmeticHis arithmetic synthesized Greek and Hindu knowledge and also contained his own contribution of fundamental importance to mathematics and science.

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He explained the use of zero, a numeral of fundamental importance developed by the Muslims.

He developed at length several arithmetical procedures, including the decimal system and operations on fractions.

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He introduced the Indian system of numerals (now generally known as Arabic numerals) which was later passed to Europe.

He wrote many books on arithmetic, among them: Kitab al-Jam’a wa al-Tafriq bi al-Hisab al-Hind, which was translated to and preserved in Latin language (the Arabic version was lost)

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A Latin translation of a Muslim arithmetic text was discovered in 1857 CE at the University of Cambridge library.

Entitled 'Algoritimi de Numero Indorumآ’, which is believed to be a copy of Al-Khawarizmiآ’s arithmetic text, which was translated into Latin in the twelfth century by Adelard of Bath (an English scholar).

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GeographyHe revised and corrected

Ptolemy's viewsHe produced the first map of the

known world in 830 CE. His geography captioned Kitab

Surat al-Ard,(The Face of the Earth) together with its maps, was translated to Latin language.

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He worked on measuring the volume and circumference (the line that goes around the earth) of the earth (this measurement was ordered by Al-Ma’mun)

360

GeometryHe had many contributions to

geometry including:His astronomical and trigonometric

tables, revised by Maslama Al-Majrti (Second half of tenth century), were translated into Latin as early as l126 by Adelard of Bath.

They were the first Muslim tables and contained not simply the sine function but also the tangent (Maslama's interpolation).

361

He also perfected the geometric representation of conic sections and developed the calculus of two errors, which practically led him to the concept of differentiation.

MechanicsHe contributed to work related to

clocks, sundials (an ancient device for telling the time when the sun is shining) and astrolabes.

362

2. Al-RaziAbu Bakr Muhammad b. Zakariyya

(Rhazes)(ca.250/854-313/925 or 323/935), in Rayy, Iran.

Physician, philosopher and alchemist. He was first placed in-charge of the

first Royal Hospital at Rayy, from where he soon moved to a similar position in Baghdad where he remained the head of its famous Muqtadari Hospital for along time.

363

Works:1- Kitab al-Mansuri, which was

translated into Latin in the 15th century A.D., comprised ten volumes and dealt exhaustively with Greco-Muslim medicine. Some of its volumes were published separately in Europe.

2-Kitab al-Judari wa al-Hasabah was the first treatise on smallpox and chicken-pox, and is largely based on Razi's original contribution.

364

He was the first to draw clear comparisons between smallpox and chicken-pox.

This book was the first book on smallpox, and was translated over a dozen times into Latin and other European languages.

3. Kitab al-Hasa fi al-kula wa 'l-mathana (Stones in the kidney and bladder) is one of the most famous of his medical writings.

365

4. Al-Hawi was the largest medical encyclopaedia composed by then.

It contained on each medical subject all important information that was available from Greek and Muslim sources,

and this was concluded by him by giving his own remarks based on his experience and views.

366

Medical system:A special feature of his medical system was that he greatly favoured cure through correct and regulated food.

This was combined with his emphasis on the influence of psychological factors on health.

367

Medical research:His medical research was highly methodical, as revealed in his notebooks.

His medical methods were characterized by lack of dogmatism and total reliance on clinical observation.

368

He also tried to test medicines first on animals in order to evaluate their effects and side effects.

He was also an expert surgeon and was the first to use opium for anesthesia.

369

He had an independent mind and that was strikingly revealed in his book al-Shukuk 'ala Jalinus (Doubts about Galen).

Here al-Razi rejects claims of Galen's, from the alleged superiority of the Greek language to many of his cosmological and medical views.

In his criticism of Galen’s medical views, he used to rely on his experimentation and clinical records

370

3. Al-BiruniMuhammad Ibn Ahmad Abul-

Rayhan Al-Biruni (973-1050AD), from Haran, Syria.

His production exceeds 146 titles in more than 20 different disciplines, ranging from astronomy to mathematics, mathematical geography, religion, and philosophy.

371

But the bulk of his work lies in mathematics and related disciplines (96 titles). Only 22 works have survived; and only 13 of these have been published.

His ‘Al-Qanun al-Mas’udi’ is a most extensive astronomical encyclopaedia, slightly short of 1,500 pages.

372

In it:he determines the motion of the

solar apogee (the point in the orbit of the sun in space when it is furthest from the earth),

he corrects Ptolemy's findings,he was able to state for the first

time that the motion is not identical to that of precession, but comes very close to it.

373

he employed mathematical techniques unknown to his predecessors that involve analysis of instantaneous motion and acceleration, described in terminology that can best be understood if we assume that he had "mathematical functions" in mind.

374

Six hundred years before Galileo, Al-Biruni discussed the theory of the earth rotating about its own axis.

Using the astrolabe and the presence of a mountain near a sea or flat plain, he calculated the earth circumference by solving a highly complex geodesic equation.

375

His book ‘Tahdid’ (the demarcation of the coordinates of cities) was written so as to determine the Qibla.

He determined the local meridian (one of the lines that is drawn from the North Pole to the South Pole) and the coordinates of any locality.

With the aid of mathematics, he also enabled the direction of the Qibla to be determined from anywhere in the world.

376

4. Al-Kindi (Al-Kindus)Abu Yusuf Yaآ’qub ibn Ishaq was

born in 801 in Kufah, Iraq.Al-Kindi was best known as a

philosopher, but he was also a physician, pharmacist and he has some contributions to physics, mathematics, geography, astronomy, and chemistry.

377

He learned Greek and Syriac languages. He was proficient in the arts of the Greeks, Persians and Hindus.

He was employed as a calligrapher as he was well known for his beautiful calligraphy.

al-Ma'mun (813-833) appointed him as a researcher and translator in the House of Wisdom (Bayt al-Hikmah), Baghdad.

378

He was one of the first Muslim scholars involved in translating and commenting on Greek philosophical manuscripts.

He first wrote treatise in epistemology and logic books such as Risalah fi Hudud al-Ashya’ wa Rusumiha (On the Definitions of Things and their Descriptions).

379

His other philosophy works include Rasa’il al-Kindi al-falsafiyya (Philosophical Treatises of al-Kindi),

Fi al-falsafa al-ula (On First Philosophy), Fi wahdaniyat Allah wa tanahiy jism al-‘alam (On the Oneness of God and the Limitation of the Body of the World),

380

Fi kammiyat kutub Aristutalis wa ma yuhtaju ilaihi fi tahsil al-falsafa (The Quantity of Aristotleآ’s Books and What is Required for the Acquisition of Philosophy) and

Fi al-hila li-daf‘ al-ahzan (On the Art of Averting Sorrows).

381

Although al-Kindi was influenced by the work of Aristotle (384-322 BC), he tried to put the Greek’s ideas in a new context and to lay down the foundations of a new philosophy.

382

He first elaborated a system of thought based on the logic of Greek philosophy, hence developed logic and systematic explanations for some of the debated theological issues of his time, such as creation, immortality, God's knowledge, and prophecy.

383

He contributed 11 works to arithmetic. In these works he wrote on Indian numbers, the harmony of numbers, lines and multiplication with numbers, relative quantities, measuring proportion and time, and numerical procedures and cancellation.

He made rich contributions to the Arabic system of numerals, which was largely developed by al-Khawarizmi.

384

He contributed also to medicine. He produced 22 publications on medical topics. One of his major contributions in medicine and pharmaceutics is to determine and apply a correct dosage, which formed the bases medical formulary.

Several of his books were translated into Latin and was known as.

His thoughts very much influenced medieval Europe.

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5. Al-Zahrawi (Albucasis)Abu-Qasim Khalaf ibn Abbas. He was born in al-Zahra near Cordoba

in 936AD, and died in 1013 AD.He was one of the greatest surgeons of

his time. His encyclopaedia of surgery was used

as standard reference work in the subject in all the universities of Europe for over five hundred years.

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His outstanding contribution in medicine is his encyclopaedic work 'at-Tasrif li-man ajiza an Al-talif' in thirty treatise.

His at-Tasrif, completed about 1000 AD, was the result of almost fifty years of medical education and experience.

387

This encyclopaedia was intended for medical students and the practising physician, for whom it was a ready and useful companion in a multitude of situations since it answers all kinds of clinical problems.

It contained the earliest picture of surgical instruments in history, about 200 instruments are described and illustrated.

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In places the use of instrument i.e. the surgical procedure itself is shown.

In discourse l and 2, al-Zahrawi classified 325 diseases and discussed their symptomatology and treatment.

In page 145, he described, for the first time, in medical history, a hemorrhagic disease transmitted by unaffected women to their male children; today we call it hemophilia.

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These two volumes were translated into Latin and printed in Augsburg in 1519.

Volume 28 is on pharmacy and was translated into Latin as early as 1288 as "Liber Servitoris".

Volume 30, on surgery, became the most famous and had by far the widest and the greatest influence.

390

The 300 pages of this volume represent the first book of this size devoted solely to surgery, which at that time also included dentistry and what one may term surgical dermatology.

391

He developed all aspects of surgery and various branches; ophthalmology diseases of the ear, nose, and throat, and of the head and neck, general surgery, obstetrics, gynecology; military medicine, urology, and orthopedic surgery.

392

It was translated into Latin by Gerard Cremona (1114-1187) it went into at least ten Latin editions between 1497 and 1544.

The last edition was that of John Channing in Oxford (I778) this contains both the original Arabic text and its Latin translation on alternate pages.

393

Almost all European authors of surgical texts from 12th to the 16th centuries referred to al-Zahrawi's surgery and copied from him

394

Human Sciences &

Law and Jurisprudence

Abu Ali Al-Hassan ibn Abdullah ibn Sina (981-1037)

395

Was born in Asfahan near Bukhara (Central Asia)

By the age of ten he had become well versed in the study of the Holy Qur’an and basic sciences.

Known in the West by the name Avicenna.Was the most famous physician,

philosopher, encyclopedist, mathematician, and astronomer of his time.

396

At the age of seventeen he was successful in curing Nooh ibn Mansor, the king of Bukhara, of an illness in which all the well-known physicians had given up hope.

On his recovery the king wished to reward him but the young physician only desired permission to use his uniquely stocked library.

He traveled to Jurjan after his father’s death where he met his famous contemporary Abu Raihan al-Biruni

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His major contribution to medical science is his famous book known as al-Qanun fi al-Tibb; which is known as Canon in the West. In this book he reviewed the medical knowledge available from ancient and Muslim sources and he also made many original contributions.

398

The Qanun deals with general medicines, drugs (seven hundred and sixty), diseases affecting all parts of the body from head to foot, especially pathology and pharmacopoeia.

His book was recognized as the most authentic materia medica.

Among his original contributions are such advances as recognition of the contagious nature of phthisis and tuberculosis, distribution of diseases by water and soil, and interaction between psychology and health.

399

He was the first to describe meningitis and made rich contributions to anatomy, gynecology and child health.

Ibn al-Sina was the first scientist to describe the minute and graphic description of different parts of the eye, such as conductive sciera, cornea, choroid, iris, retina, layer lens, aqueous humour, optic nerve and optic chiasma.

400

Ibn Sina condemned conjectures and presumptions in anatomy and called upon physicians and surgeons to base their knowledge on a close study of human body.

He observed that Aorta at its origin contains three valves which open when the blood rushes into it from the heart during contraction and closes during relaxation of the heart so that the blood may not be poured back into the heart.

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Dr William Osler, author of the Evolution of Modern Science, writes, “The Qanun has remained a medical bible for a longer period than any other book.”

Ibn Sina also wrote Kitab al-Shifa (Book of Healing), known in its Latin translation as ‘Sanatio’. It is a philosophical encyclopedia covering a vast area of knowledge from philosophy to science.

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Human Sciences:PhilosophyTheologySociology

403

The role of great Muslim Thinkers in the field of ‘aqidah and tasawwuf to the growth of knowledge and priceless contribution to the process of learning in the history of Islamic culture and civilization.

To name but a few, al-Ghazzali, al-Ash’ari, al-Maturidiyy, al-Baqillani, al-Shahrastani, Ibn al-’Arabiyy, al-Qusyairi, ect

404

Ibn RushdAbul Walid Mohammad Ibn Rushd

(known as Averroes)He was a physician and philosopher,

juristHe wrote a 7-volume medical

encyclopedia, Kitab al-Kulliyat fi al-Tibb (Latin name Colliget, a corruption of the word kulliyat= generalities), used at European universities until the eighteenth century.

405

Ibn Rushd's philosophy was an attempt to synthesize Islamic faith and reason in light of the available Greek heritage.

He asserted the "primacy of reason", or a purely philosophical rationalism

For him, the primacy of reason is unquestioned but compatible with Islamic faith.

406

His contribution to philosophy was more significant to Europe than to the Muslim world.

His contribution to Europe was in two major areas:i. transfer and commentary on Aristotle’s philosophyii. spreading rationalism

407

European philosophers discovered Aristotle through Ibn Rushd's writings and commentaries on Aristotle’s works. And he used to be called "the Great Commentator.“

His commentaries on Aristotle were translated into Latin and Hebrew, and soon became a part of the curriculum at different European universities and institutions of learning.

408

Rationalism:He was regarded as the herald of

rationalism long before the Renaissance (Gilson)

Later, his works became the ruling mode of social thought in the West. And scholars of medieval Europe were provoked and inspired by those writings.

A dominant and influential school of philosophical thought emerged under his name (Averroism)

409

From the end of the twelfth century to the end of the sixteenth century Averroism remained the dominant school of thought,

The results were the Renaissance in the thirteenth century and the Protestant Reformation in the sixteenth century.

His singular influence in stimulating the Western Renaissance is acknowledged "as the landmark in the history of Western civilization" (Gilson, 1938, 30).

Ibn Khaldun (1332-1395C.E)

410

Full name, Abd al-Rahman bin Muhammad.

Born in Tunisia in 732 A.H (1332 C.E), in an influential and learned family.

Many of his ancestors had held high posts in the Tunis government.

411

His Studies:His father, however, avoided

politics and devoted his time to study jurisprudence, philosophy and poetry and excelled in all these branches of knowledge.

Unlike his father, Ibn khaldun was engaged in both learning and politics.

412

His close friend and associate, Ibn Khattab, described him as “a virtuous man, good natured, shy, opposed to oppression, difficult to handle, well-informed on intellectual and traditional science, wise of judgment and knowing a lot of things by heart.”

413

Ibn Khaldun made great intellectual contributions in many areas of learning. He is internationally recognized as the founder and father of sociology, father of philosophy, historian of civilization, and the father of the economic science.

He is best known for his famous Muqaddimah (prolegomena) which is a masterpiece in literature on philosophy of history and sociology.

414

The main theme of Muqaddimah was to identify psychological, economic, environmental and social facts that contribute to the advancement of human civilization and the currents of history.

He analyzed the dynamics of group relationships and showed how group feelings, al-‘Asabiyyah, produce the ascent of a new civilization and political power.

415

He identified an almost rhythmic repetition of the rise and fall in human civilization, and analyzed factors contributing to it.

His views attracted the attention of Muslim scholars as well as many Western thinkers.

He pioneered the critical study of history.He provided an analytical study of human

civilization, its beginning, factors contributing to its development and the causes of decline.

416

Thus, he found a new science: the science of social development or sociology, as it is called today.

He wrote: “I have written on history a book in which I discussed the causes and effects of the development of states and civilizations, and I followed in arranging the material of the book an unfamiliar method, and I followed in writing it a strange and innovative way.”

417

Thus, by selecting his particular method of analysis, he created two new sciences: Historiography and Sociology simultaneously.

He saw reason as a necessity in judging history and social events.

He pointed out that injustice, despotism and tyranny are the clear signs of the downfall of the state.

418

He remarked that historians have committed errors in their study of historical events, due to three major factors:

1) Their ignorance of the natures of civilization and people;

2) Their bias and prejudice; and3) Their blind acceptance of reports

given by others.

419

He pointed out that true progress and development comes through correct understanding of history, and correct understanding of which can only be achieved by observing the following three main points:

1) A historian should not be in any way prejudiced for or against any one or any idea;

2) He needs to conform and scrutinize the reported information; and

420

3) He should not limit history to the study of political and military news or to news about rulers and states. For history should include the study of all social, religious and economic conditions.

421

Law and Jurisprudence

The five major schools of legal thought

The impact of Muslim jurisprudence on European civil law.

IMAM MALIK (93 AH - 179 AH/715 - 795 AD)

422

He spent the whole of his life in Madinah where much of the Qur’an was revealed and most of the legal practices of Islam established.

He spent his life studying, recording and clarifying the legal parameters and precedents which was passed down to him by the first two generations of Muslims who were the direct inheritors of the perfected form of Islam left by the Prophet (saw).

423

Although he is the author of numerous books, his most important work is the Kitab al-Muwatta, which deals with the subject of Islamic Law based on Ahadith and Sunnah. It is the earliest surviving book of its kind - written around 150 A.H.

424

Ibn Abd al-Barr said that Malik was the first who compiled a book formed exclusively of sound narrations.

Abu Bakr ibn al-‘Arabi said: “The Muwatta’ is the first foundation and the core, while al-Bukhari’s book is the second foundation in this respect. Upon these two all the rest have built, such as Muslim and al-Tirmidhi.”

425

Shah Wali Allah said something similar and added that it is the principal authority of all four Schools of Law, which stand in relation to it like the commentary stands in relation to the main text. Malik composed it in the course of forty years, having started with ten thousand narrations until he reduced them to their present number of under 2,000.

426

Imam Malik held the hadith of the Prophet in such reverence that he never narrated anything nor gave a fatwa unless in a state of ritual purity.

IMAM ABU HANEEFA (80 AH - 150 A.H. 699 AD - 767 AD)

427

It is said that Abu Hanifah was extremely pious, avoided forbidden things, remained silent and absorbed in his thoughts most of the time, and answered a question only if he knew the answer. He was very generous and self-respecting, never asked a favour of anybody, shunned the company of the worldly-minded and held worldly power and position in contempt. He avoided slander and only talked well of people.

Despite the fact that Abu Hanifa’s school of thought is the last to emerge, it is the most widely followed.

428

He was a man of profound learning and was as generous with his knowledge as with his money. Despite his wealth and high position in society, the Imam was extremely gentle and polite. He was a man of few words and never took part in idle talk. In his classroom he would sit quietly, letting his pupils freely debate among themselves, and would speak only when the discussion had become long and drawn-out without any conclusion being reached. He would then give his decision, which would satisfy all present.

429

He left behind him three works namely (1) ‘Fiqh-i-Akbar’, (2) ‘Al Alim Wal Mutaam’ and (3) ‘Musnad’.

IMAM SHAFI‘I (150 AH - 204 A.H/767 - 820 AD)

430

Abu Abdullah Muhammad Ibn Idris al-Shafi‘i was a descendant from the Quraysh tribe, and thus, he is the only Imam who is related to the Prophet (saw). The most important of books is the Kitab al-Umm which contains his rulings of on almost all subjects of Islamic Law.

431

He is known as 'Nasir al Sunnah‘ (one who saved the sunnah).

He was honoured as al-Imam al Mujaddid in that he is the Mujaddid of the 2nd century.

He was a student of Imam Malik with whom he spent eight months.

Imam Malik made this comment: “No scholar more brilliant than Muhammad ibn Idris al-Shafi‘i ever came to me as a pupil.”

432

He is said to have divided innovation (al-bid‘ah) into good and bad on the basis of ‘Umar’s words about the tarawih or congregational supererogatory night prayers in the month of Ramadan: “What a fine innovation this is!”

433

Among his sayings is: “The study of hadith is better than supererogatory prayer, and the pursuit of knowledge is better than supererogatory prayer.”

434

Being a prominent figure, his lectures attracted a huge gathering of at least 5,000 students among whom nearly 500 took down notes daily. Imam Bukhari, Imam Muslim, and Imam Tirmizi were also amongst his noteworthy students.

IMAM AHMAD IBN HANBAL (164 AH - 241/780 AD. 855 AD)

435

Chronologically, he was the last of the four imams.

He was a very pious scholar who devoted all his life in the Science of Ahadith and Fiqh.

It is said that he learnt almost a million Ahadith by heart.

436

Harmala said: “I heard al-Shafi`i say: ‘I left Baghdad and did not leave behind me anyone more virtuous (afdhal), more learned, more knowledgeable than Ahmad ibn Hanbal.’”

437

He was probably the most learned in the sciences of hadith of the four great Imams of Sacred Law, and his students included many of the foremost scholars of hadith. Abu Dawud said of him: ‘Ahmad’s gatherings were gatherings of the afterlife: nothing of this world was mentioned. Never once did I hear him mention this-worldly things.’ ... He never once missed praying in the night, and used to recite the entire [Qur’an] daily.

438

Challenges Confronting Muslims

Globally

Challenges of Modern Science and Technology and the Muslim Responses

Challenges of reinvention of Islamic civilization

439

The challenge of modern science and technology Pure sciences and technology in themselves can be neutral

But since they are the outcome of human endeavor, and since human endeavor cannot be separated from human values, science and technology will be always value-laden.

440

Positive Aspects of Western CivilizationContributed modern technology that enable people to achieve great scientific development at all domains such as in communication and transportation

Introduced good management in perfecting one’s work

441

Respects human dignity and concerned with freedom and human rights

Exchange of power by democratic means

Provides with high quality products

Introduced computers that eased complicated tasks

442

Negative Aspects of contemporary Western Civilization

Breaking up all moral values of Divine guidance

Unimportance of family structure whereby free sexual relations, breaking of noble human feelings by drying its sources and drying up the noble emotions between husband, wife and children

443

Creation and use of weapons of mass destruction

Pollution of clean water, air and contamination of land by toxic substances

Neglecting principle aims of human life in this world

444

Modern science and technology is the product of the West and as a result is Western oriented/ carries their thoughts and values.

What needs to be done?To develop an Islamic methodology of scientific research

445

To islamize the existing science and put them in an Islamic context.

To produce Muslim minds who will be able to produce sciences and technology which may serve Islamic values and Muslim interests.

446

Brain drain in the Muslim world- Political instability- Lack of incentives and facilities- Bad living conditions

Sponsorship/Government sponsorship: - lack of funds, - unconvinced of the merit of scientific research

Joint ventures (OIC, Arab league, regional groups …etc.)

447

Islam Hadari: Its Role in Reviving Islamic Civilization

448

Historical Background: Islam Hadari was publicized

nation-wide for the first time in the 2004 Manifesto of the National Front for the tenth General Election held in March 2004.

Dato’ Seri Abdullah Badawi, as the fifth Prime Minister of Malaysia, made Islam Hadari a new policy of his government

449

Literal meaning: the term ‘ Hadari hadhari’ means ‘civilizational’; thus ‘Islam Hadari’ means ‘civilizational Islam’. In Arabic, it is termed as ‘al-Islam Hadari’

Definition:“A comprehensive approach for

the development of mankind, society and country based on the perspective of Islamic civilization.”

450

Islam Hadari is an approach that emphasizes development, consistent with the tenets of Islam and focused on enhancing the quality of life.

It aims to achieve this via the mastery of knowledge and the development of the individual and the nation;

451

Islam Hadari is not a new religion. It is not a new teaching nor is it a new mazhab (denomination).

Islam Hadari is an effort to bring the Ummah back to basics, back to the Fundamentals, as prescribed in the Qur’an and the Hadith that form the foundation of Islamic civilization.

452

Vision:To make Malaysia a model Islamic

country, that is, an advanced nation based on its own indigenous matrix.

Mission:To implement the development

agenda of the country and human based on an Islamic approach which is universal, advanced, civilized, tolerant and balanced.

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Principles of Islam Hadari1. Faith in and piety towards

Allah2. A just and trustworthy

government3. Free and independent People 4. Mastery of knowledge5. Balanced and comprehensive

economic development

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6. A good quality of life7. Protection of the rights of

minority groups and women8. Cultural and moral integrity9. Safeguarding of the

environment10. Strong defence capacities

Development & Implementation of Islam Hadari Obstacles:

455

Poverty and illiteracy Both are considered as the biggest threat to Muslim societies today.

Both poverty and illiteracy may lead to underdevelopment of the country

456

Secular Vs Religious knowledge

It is not a secular approach as claimed by some people

It is an approach toward regeneration and renewal of society and civilization of the 21st century in accordance with the noble values and injunctions of Islam.

457

Radicalism and Extremism 9/11 incidentFrom there onwards Muslims

have been labeled as terrorists.

Some non- Muslims argue that such guidelines will affect them adversely.

458

Inconsistencies and confusions

Lack of advertising made by the higher authority.

Mindset of people.Solutions: seminars/forums to be organized.

459

Developmentbalanced development - cultural and

religious diversity will be protected based on a value and moral system

internalization of high moral values - ensure prosperity, harmony and peace in multiracial society

cultural integration must be consistent with the noble values of Islam

Prospects

460

Knowledge acquiring knowledge is compulsory

and an act of ibadahIslam Hadari encourages learning

from othersProphet Muhammad said “Go forth

and seek knowledge even if you have to travel to China

461

Wealth wealth must be acquired in halal waysociety must be bold and

independent in acquiring wealth Surah al-Qasas (77)

“ Life in hereafter depends on the ability of individual to achieve good life in all aspects – spiritual, physical & material”

462

HealthSick and physically weak - unable to

carry out religious duties and responsibilities

good health – society with free spirit will produce positively

Prophet Muhammad s.a.w has said “The mu’mins who are strong are better and loved by Allah than those who are weak”

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STRATEGIES

To expend Islam Hadari into the building of civilization

Islamic countries should enhance and develop their institutions of knowledge at all levels.

People should be more open-minded and forward looking.

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To work towards reducing/eliminating poverty

To increase economic resources and financial assets.

To improve the living standards of people

To make a continuous effort towards the physical and spiritual development of the human beings.

465

To hold religious and civilizational dialogues

To expand Islam Hadari that reflects intellectuality, humanity, tolerance and critical thinking.

To persuade our non-Muslim colleagues not to be prejudiced against Muslims

466

To protect the political institution and keep the country in peace

To help preparing Muslims in facing global challenges

To have long term plans & programs for instilling responsibility towards the defense and dignity of the nation, country and individual

467

To remove Islamophobia from non-Muslims

To urge International community to stop actions that lead to the perpetuation of injustices against Muslim countries and the Muslim Ummah

468

Government to cooperate with nations in the region and Islamic nations all over the world

Defending the country from internal and external aggression