Islamization of knowledge a research guide by Mohamed Rahumathulla Mohamed

ISLAMIZATION OF KNOIIยกLEDGE: A RESEARCH GUIDE

EDITED BY

DR. BASHIR S. GAI.ADANICI

NA,TIONAL CO-ORDINATOR

INTERNATIONAL INSTITUTE OF ISI-AMIC THOUGHT (NIGERIA) :

@ Tn.*e Intematiónal Instin¡te of Islamic Thought Nrgena Office

Firct published in t42t A.H.(2000 C.E.)

rsBN

978_044_109_5

lfre International Institute of Islamic Thought

(IIry

,)ä.ffi ?fî;;, Kano, Nigeda

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TABLE OF CONTENTS I iü

PREFACE CHAPTER ONE:

Islamization of Knowledge: Concept and Cote Issues.

1.1 Introduction 7.2 The Episternological Foundations of Islamiza¡jon of Knowledge. 1.3 Whât Went Wrong 1.4 The Intellectual Resurgence of the Muslim Ummah 1.5 Core Issues in Islamization of I(nowledge 1.6 Conclusion

I 4 5

8 15

References

CHAPTER

TWO: The Methodological Framework of Islamization of Knowledge

2.1

Lluoduction

The Sþificance of Methodology in Philosophical, Scientific and Intellectual Discourses 19 2.3 The Methodological Framework of ' lslamization of l{nowledge 25 2.4 The Relationship bettveen Sensory Experience, . Reason and Revelation in the Islamic Methodological Framéwork. 30 2.5 Ilm Al-Usul as the Criterion and Beacon 'of the Isl¿mization ôf Iftowlcdgc Undertaking 2.2

References l

.HAPTER

'HREE:

ffi,"* tåä"i:r .'

3.1,

Introduction

3.2 3.3

The Defective rüestern Methodology Issues in the Quest of l(nowledge and

3.4 3.5

40 43

J.O

Research in Islam. Islam and Research Research Methodology in Islam Aims and Obiectives of Research in Islamization

3.7

of Knov'ledge

Selecting a Research Topic on Islamization

of Knowledg

CIIÁ.PTER

FOUR:

37 3B

Research Methods and Areas in the Islamization

of Knowledge Undetaking

4.1 4.2 4,3

Introduction

52 52

Research Methods Research Areas References for chapters 3

Suggestions for Further Reading

CHAPTER FIVE: 5.1

5.2 5.3

68 68

Bibliography

Introduction English Bibliography Arabic Bibliography

FOREWORD

The renewed drive for Islamization of Knowledge, especially in the way pioneered and championed by Scholars of the U.S based Intemational Institute of Islamic Thought, is both necessary and beneûcial. This is because the secular approach to learning and rcsearch is not ^t congruence with- the Islarnic basls of Scholatship. .The crux of the rn ttet is that the foundation of secularism is based upon the view that the ingtedients for scholarship, a¡ well as for human progress, can be áeveloped by intelligent and rational applic.ation of human reasoning'unaiàed by divine v¡isdom. It is this rype of perception, which ãppeared to have resulted in the emergence of many g¡pes of iì-tslamic Institutions in many Muslim societies. since it is realry not possible fot Muslim-so"ieti"r to adopt a secular outlook i¡ tt .i, endeavours and s.till retain their features, the notion of Iqlamization of Knowledge should be given all the attention it desenres. In this regard, I Leüeve that the-present book wtitten by tve young and promising Muslim academics, with Dr. Bashir G¿ladanci as the editor is appropriate.

I have.gone through the book and I think it provides a îew ^tea of research that is worthy of every encor¡ragement. The authors have been very scholarþ in theit áppror"h à'nd very objective in the presentation of their facts.

In Chapter one, Dr. Bashir S. Galadanci explained the epistemological foundation of Islamization of Iftowledge which. is sgongly based on ..he Qur'an, and emphasized the *Jl-k rolrr' ract that Islam was founded on knowledge. He corectly ascdbed the supedonty of eatly Muslim scholars in intellectual work in ffi^ny disciplines to rhe foundation. In Çhapter trvo, Mal. Salisu Shehu gave detailed explanation of the'Islamic methodological framework for rer""rch, which recognizes the divine sources as opposcd to the secular, and

purely empidcal scientific approach. He has brought ¡6 ligh¡ 1þç advantages of the Islamic approach and the logical fall¿cies of the seculat petspective with a lot of convincing arguments.

In Chapters three and four, the author, Mal. Baffa Aliyu Umar, has established the puq)oses and scope of the Islamization of Knowledge and suggested broad. frontiers for further . studies covering a nurnbet of areas and branches of knowledge. In Chapter five a rich bibliogtaphy of materials on 'Islamization of I(nowledge covering a wide range of discþlines and written in both English and Arabic was given for the use of interested tesearchers..

On the whole, I will say that this is a mastelpiece of literature of great significance.

f tecommend it to réseatchers Prof. A.S.'MIKAILU Vice-Chancellot Usman Danfodio Univetsity Octobet,1999.

and to the gcneral readers.

PREFACE

The Islamization of l(nowledge undertaking is becoming

serious pursuit âmong Muslim Scholars and researchers. As more academics get interested in and atúacted to this undertaking which is primadly a research intensive exetcise, there is the need fot a clem exposition of the methodological fiamework of this undertaking and explanation of how the methods and

pdncþles derivable^rt from this framework differ from those used in conventional research. These would be very useful to prospective researchers who are interested in doing.research in any aspect of Islamization of l(nowledge. There is also the need for guidelinès oir how to select a topic and even possible research ateas for the benefit of these prospective researchets. For a long time no single book (or collection of books) has come out addressing these crucial issues. Researchers who got involved in the Islamization of l(nowledge undertaking had to grope ir thq dæk to catrv out their research projects. About two years ago, the IIIT (Nligefl{ Office, experiencing rapid upsurge in interest on Islamization of Knowledge by Muslim academics in Nþria, got worried about this situation and decided L matter of urgency to develop a research guide that would ^s assist any prospective reseaicher wanting to undertake research in any âspect of this undertaking, Several meetings, discussions and debates ensued in which details on the exact form and nature that the guide should take were worked out. The work was divided amongst 5 members of the IIIT S[þria) Offtce. The result of their hard work and ti¡eless efforts is this publication, "Islamizaúon of I(nowledge: ,t Research Guide", compdsing 5 Chaptets.

In Cþapter 1, B.S. Galadanci gives a brief introduction to the broad concept of IslamÞation of l(nowledge together with some of its maior issues. starting with the epistemological foundations nI

of knowledge

as laid down in the Holy Qur'an, he shows how .Muslims attained and maintained intellectual superiority and glory in various aspects of knowledge as long as they held strongly to the princtples laid out in the Qur'an and Sunnah but they qurckly lost this superiority when they departed from rhese principles. He

then discusses the cuffent intellectual resurgence of the Muslim Ummah in the light of the efforts at Islamizing knowledge grving various definitions of IsLamization of I(nowledge and the þsks required according to a numbe¡ of contemporary scholars spearheading this undertaking. He then follows up with ^ discussion on the major issues related to the undertaking, which gives a mote thorough understanding of the concept and its associated tasks.

Chapter 2 discusses methodology. .A.rguing that methodology is of central significance in all-inteliectual discourses, Shehu makes a c¡itical analysis of the predominant western materialist methodology and provides a brilliant expòsition to the

of the Islamizattot' of I(nowledge analysis of the defective western

methodological framework

undertaking.

In the

methodology, he shows the inherent weaknesses and limitations of sense perception, reason and experience- the only empticist tools for deriving knowledge - and explains how Islam accepts them all as valid tools, but places revelation over and above them as'an impeccable and infallible souÍce of knowledge.

In the exposition to the Islamic methodological framework, he explains how this framework is built ori the three levels of perception- sensoly, intellectual and spiritual- which are intdcately linked together and have to be used together to arrive at factual knowledge. He, asserts that the relatronstup between theç three levels of perception agd how they should be used harmoniously constitute the subject matter of Usul al-Fiqh, ;the Science of Islamic Jurisprudence, a branch of knowledge thal was developed entirely by Muslims. He then goes on to explain the basic rudiments of llm-al-Usul not for the purpose of exhaustive elaboration but that "it can serve as a guide, beacon and also lv

spriqg=board fot the Islamization and methodological framework.

of Kno. wledge epistemological

lhpterg 3 and 4 authored by B.Â.. Umar cover a wide aray of issues dealing with conducting research on Islamization of {no¡rledge. In chapter 3, the discussion is on general issues and hè .e4plains at length the importance that Islam attaches to t""yþdg: g:ne1al and . tesearch in paiticulor. euoting -in the extensiveþ ftom Qur'an and the Hadith¡ he shows ho\rrì...m¿n has been enjoined,'at times even taken to task, by Allah (s.'ü7.T.) : tg engagç in tesearch and to study and znzlyze áil ph"rrà-"rr",,. This leads to a discussion on the research methodotogy in Islam -h:I. he e¡plains that Islam was the first to introducJth e mapr attributes of scientific thinking and it is therefore pertinent ior the Muslim researcher to use these attribütes while at the same time ensurtrg th¿t there is a spiritual linkage between the research qrotk ¿nd the crcatot since He is the Maker of all laws and the $nowet of all things. This is followed by an exposition of the aims and objectivês of research on Islamization oi Knowledge as u'ell as the opetational means ¡e ¡salizs them. Towards the eàd of the chapter, the issues that a Muslim researcher should consider in selecting a research. topic on Islamization of Knowledge are considered. SØhile these issues may be the same that arer"ãr.h"r engaging in conventional research will encounter, they are ptofoundly affected by a Muslim researchers values and beüéfs. In chaþter 4, lJm*

co-vers research methods and research areas.

'In the discussion on research merhods, he emphasizes that the sarne basic:steps may be followed as in a conventional research underaking but he discusses rhese steps from ä Muslim rese¿tchei's perspective. In the section on research areas he provides along list of potential research topics divided into nine broad research areas - Knowledge in Islam, Sciences, F)ducation, lcology, Environrhent and Land Managemènr, Economy and

Society, Socìology, .Political Science, Management Sciences, Law tnd,Langoage and, Communication. Any Muslim interested in dorng research a¡ rslamization of Knowledge should be able to

make a selection of topics.ftom.this very long and bròad list.

The .final chaptet compiled by B,S. Aliyu and D. Mustafa is a comptehensive bibliogtaphy covering joumal pâpers, bools and other.reference materials 'that are available on Islamization of Knowledge. Having the English reader in mind, the . worksreferred to ar.e tlose wdtten in English but a small list. of Âsbic works has been added for the benefit of Ambiè readers. The English works have been gtguped undet broad subiect headi4gs alphabetically . artanged; Anthropology, Banking, Econornics, Education, Ethics, Law, Media/Communications,. Globalization" Sociology, Politics, Social Sciences, Sciences, Technology, Islamization etc. \ü7hile not claiming to be exhaustive, \il bibliogtaphy should ptovide adequate-matedals, at least to start *ith, for : any prospective researcher on Islaarization of Knowledge

It.is amazing that this book, which has no rnor. ,n"r, 120 paçs, can contain so much.between its nvo covers. By itself, it.ptovides a.good ineoduction to the concept of Islamization of Knãwledge,

a bdlliant

exposition

to the methodological

frameworþ L thorough discussion on issues in Islamization of Knowledç, adequate guidelines on research methods and research areas, and very rich biblicgrâphy, on matedals that xe tvaifable on ^Islamization of Knowledge under seveml subject headings. Those interested ù b"-ittg ¿bout Islamization of Knowledge ätd ahor" about to engagê in research on Islamization of Knowledç and those who arc al.r,eady engrossed in a tesearch project on I.K. will no doubt find this research g*d. very. handy. and extremeþ beneficial. May Allah, the Most High, make it a usefui source of reference that will push the Islamization of Knowledge underøking to great heights and.may He rew¿rd the conüibutôrs bountifully for their efforts. Dt. Bashit

S. Galadanci Safar 7;.7421 4,.H. M^y 4,2000 C.E.)

v¡

CHAPTER ONE ISI.AI\{IZATION OF KNOWLEDGE CONCEPT AND CORE ISSUES Bashir S. Galadanci

INTRODUÇ'TION:

The Islamization of knowledge undertaking is regatded by an incrçasing number of Muslim scholars and thinkers as the ultimate cure to the Muslim Ummah's multi-dimensional ptoblems whethet they may"be economic, political, social or intellectual. It.is an uphill task that rvill require the tôtal transformation of knowledge based on a methodology and epistemology that ate ñrlly derived from the Qur'an and Sunnah..

In this chapter,

an attempt is made to discuss this broad concept of and some of its associated issues. It stats by of knowledge Islamization enupciating the epistemological foundations' of Islamization of knowledge as laid down in the Qur'an 'that resulted in Muslim intellectual superiority and glory quite early ill Islamic History. This is followed by an analysis of the factors that led to the intellectual decline 'of the Ummah ùo the cuffent pathetic state. The gradual intellectual resurgence of the Muslim Ummah during the last few decades is analyzed nexq in particular efforts at islamizing knowledge. This is followed by a discussion on the major issues telated to Islamization of knowledge, which include neutrality of knowledge, natutal sciences vèrÈus social sciences, Islamization of knowledge vetsus Islamization of individu¿ls and top-down verses bottom-up approaches.

I.2

, THE EPISTEMOLOGICAL FOUNDATIONS OF ISI.AMIZATION OF KNOWLEDGE

,{.llah the Most High, clearly gives the mantle of leadership to Muslims when He categorically states in the Floly Qur'an:

'You

are the best community evêr brought forth to mankind" ftIQ3: 110)

Thi¡

þadelhip is in all sphères of life whether it is economic, poritical, :ocrâI, spiritual, moral or educational. This leadership must be

balanced, exemplary and in line with Allah's admonition:

'And We made you

balanced nation so that

you ma¡1þe witnesses over mankind just as the Messanger is a witness over you,' (HeZ,

t43) foundations of Islamization of Knowledge T" -.prr,.--ologrcal clearly spelt out in the fitst revealed verse

Allah, the Most Hþh

are

of the Holy eur'an in whicn.

srares:

rT.ead in the name of thy Lord Who created Created humans from a clot Read and your Lord is Most Gracious Who taught by the pen Taught rtran whar hé knew not" (HQ96:1-5)

In this verce, Allah, the Most High, clearþ stares that He is the ultimate source of ¿ll lcnov¡ledge and it is He who is the pdmary teacher of all knowle{ge iust as Hels the ir*ruy reacher of humans. \üithout this knowledge from the crettot, man cannot be expected to have a clear picnre of the-reality of the seen and the unseen wodds. while many verses of the Qur'an also call on rñan to use his senses and reasoning to erplor.e the univcrse, reflecr on its wondqrs and thereby expand the frontièrs of his knowledge, the Qur'an is nevertheles ,r.ry cleai that no m¿tter how. much wisdom and knowledge humanity is able to derive frorn whatevef, sources, man must not loose sight of the fundamcntal fact that.Allah is the supreme source of all knowledge and that the

totahty of human knowledge is only a small portion, indced insþificant part of His overall knowledge. As rhe Qur,an puts it:

"And you have been given only a little of knowledge"(HQ17:85)

The methodological foundation provided in the first revealed verse is.-that reading and the pursuit of.all knowledge must be done in the name of Allah, the Most High, and it must be done with all humility bearing in mind man's lowly origins from'a clot of blood and Allah's greatness ¿s .the Creatof. In other words, both the purposes for which man should seek for knowledge and the methodology fot the pursuit of this knowledge must be frrlly io line with All"b" comrnandments and injunctions.

The very many verses on the subject of knowledge and its impotance

çoupled rvith the vadous dated prophetic injunctions gave the to forge ahead in all academic spheres'and to produce scholady wodrs in all discþlines - phflosopþ, medicine, physical sciences and social sciences. A crucial factot that heþed them to achieve tremendous success in .the intellectual atena is the balanced Islamic worldview grounded in the .concept of Tawheed the assertion of the oneness of Allah, which as Wan Daud (1989).observes helped to "develop and to. free man's intellect to discovet the .truth by dissociating from the shackles of intermediaries who may obstruct this process." Free from necessary thrust that motivated Muslims quite eady in Islamic history

the weakness.of their personal desires

(r"*Ð

and any false gods, guided

by the Qur'an and the Sunnah, aided by thei¡

senses and.free intellects

and motivated by their strong yeamings to gain the pleasure of the Lord the Most High, they laid the foundations of modern knowledge in the sciences as well as the humanities and they made lofty contributions to many fields of knowledge.

The moìt important tool that Muslims used in expanding the realms of knowledge was ljtihad which al-Alwani (1993) defines as l'a ceative but discþlined intellectual effort to derive legal rulings from those sources (accepted juridical sources of Islam) while takii'rg into consideration the variables imposed by the fluctuating circumstances of Muslim Society.". So important is Ijtihad for the Muslim Ummah thlt our noble Prcphet Muhammad (S.A.ïQ himself trained his'comfanions in Ijtihad and encouraged them to practice it even though, it may be argued, there was no pressing need for it during his time. These keen.and vigorous efforts by our noble prophet (S.,{.!Ð were instrumental in firmly establishing Iitihad and producing mujtahideen amongst his companions and in later

WHAT WENT WRONG If .eaÅyMuslims wete champions of knowledge in all its dimensions end facpts, what brought aboút the tuming point that started the intellectud declüre bni"g"g the Muslim Ummah to its curent pathetic state as the rnost educationally bachvard and the least intellectually inclined of vimrally all societies today? 'ùVhile some scholars pinpoint the beginning of the decline to the collapse of the Islamic Caliphate in al-Ahvani (1975) and Abu Sulayman Twkey or a few decades earlier, .the begþning of the Ummayad dynasty, (1993) bring it mtich earlier to which saw the separation of digious and political authorities. As alAlw¿ni sadly obseres:

For the fust time the

Muslim

community had a political leadership that was not entided to or capable of authodty. Converseþ, there was a latge number .of intellectuals ánd religious scholats

exercising rêþious

who were pmctising Ijtihad but had no political authödty to enfo¡ce it., 'This dichotomy liad a drastic effect on Ijtihad as a discipline and on the

intellec¡¡al ancl environment

psychological

of the

Muslim

Community. Horvevet, even.though the seeds of the decay sprouted at this time, the intellectual traditions rürere so solidly grounded that it took a number of cenhrdes befote the effects cleady manifested themselves. But once the seeds had been sown, there was unfortunateþ no turning back for the Muslim Ummah; it just kept on declining and deteriorating. Each succeeding generation had a more m.orally banknrpt political leadership and a more intellecnrally inept intellectual leadership than the preceding

generation. The tension ând conflict between the rulers and the [egiti-"t" ulama continued to escalate gver the.ages leading at times to the unjust petsecution and malteatrnent of many prominent ulama

including all the Imams of the four schools of law. At the same time,

the_corrupt political.leaders constantly sought the heþ of corupt aná ulama who became qheir praiie singe", ^ r.gi il"i".a lankru.pt. through the wrong use of ljtihad'many of the .*-..r..,"od of thã leaders and e.ven deviant beliefs borrowed from other cultures and relþious. f.'he discussion and debate on deviant beliefs was particularly *.l.o*.d bv ma'y of the rulers who even encouraged ffa;shdoo, of works on Greek pirilos:phy and the like because it oicupied rhe atrention of even the committed ulama who were keen and to protect the basic "ãg.r conflict, tenets of the Islamic faith. The result was confusion, strife and despondency ir: the intellectual cirèles leading eventually ,o ,á-. ot"rrr" calling for the closure of the doors gf ltjihad. !?hile this niay have had some litde benefit in checking the'excesses of some of thc deviant scholars, its disastrous consequence,of compicteþ killing intellectual progfess certainly overweighs this benefit. ,ts Shehu (lgggfexplains:

Tliis is the stand raken by some classical Muslim scholars in reaction to the excesses of some philosophers unbridled ' rationalism and demirnstrated by the ^dvocated Mutazilites. Good ¿s the intention of

and the

this trend is, it.however precludes the prospect of intelfecual progtess. Its

far-reaching effect

is that

denies

Islam its universality, permanence and dynamism comprehensive

as a

woddview and way

of life and so

pcrpetuates the intcllecrual stagnation of thc Ummah.

THE INTELLECTUAL RESURGENCE OF THE MUSLIM UMMAH

'l'hc rcsult <¡f this call f<¡r thc cl.st¡rc <¡f thc cloors t¡f Iitihacl is that for thc ¡rast tcw cc'nturics thc l\lt¡slim rv<¡dd rras livcd in n lr"ry pathctic ancl dcplorablc statc. lironr whatcvcr l)crspcctivc <xrc ch,,<>sris t<l vicrv thc. Ilmnrah, llc it ¡rrtlitical, ccotr<¡nric ccluc:¡tion¿rl, social <lr icchn<lklgical. rvc carìn()t but ¡rlacc rf irt thc l<lrv.st rung ,l thc'hddcr r¡f riati,ns. \\,hilc

.lto4y

all.the Muslim nations have freed rhemselves from the yokes of coloi'iialisrn u¡hich lasted for a good part of this century ,rorr. of th"r. st¿tes cah claim that it ttas .mä.ipåted itself from the economic and poliucal str¿r¡gulaüo¡t of its colonial masters.

A good irumber of our Muslim thinkers are convinced that the only way to break free ftorn this subjqgation and eradicate the problems that the JJmmah faces, whether they be political, economic, ,oii"l o, moral, is to bdng kno. wledge back to its proper Islamic axis (the Tawhidi episteme), This is because it is ihé system of knowledge and its contènts that determine, fot a¡rty society, its educational, political and social sysrems and ultimately its position amongst other societiès and its eventual destiny. Based on this analysis several individuals and groups have come up with strategies on how to solidly address this intellectual challenge. The term

"Islarization of Knowledge" has been coined to refer to the efforts required to pull the ummah out of the intellectual stagnation it has laàguished in for so long and put it back in the leade¡ship role that it deseryes. This involves, in rhe wotds of Shehu (1998), ..an atrèmpt to reorient aird recast knowledge to conform to the Islamic belief system ai¡d worldviet¡/' c¡r in sþhdy more elaborate terms in the words of alAfip¿ni (1995), "recasting the disciplines under rhe framework of Islam by subiecting their theory and method, their.princþles and goals ro the Islamic Woddvieu/'. Looking þach it is interesting to nore that the concept of Islamization of knowledge has been at the forefront of the minds of Muslim thinkers aird philosopherg for the past few cenruries. Earþ efforrs, as far back as Itnam al-Ghazîli's, attempted to construct a bridge betweeh reason and' rer¡elation and to bring the entire dom¡in of knowledge back to an Isl¿mic axii. Later scháhrs, such as Muhammad Iqbal, went further in their aaempts to reconcile the dichotomy between the western (secular) body of knowledge and the Islamic spirit and to bring both the securar knowledge and the reþous sciences under the same ro<¡f. Todary,.by the grace anä mercy of Allah, the Most High, there arc sevcral instin¡tions that are deeply engaged in furthering the Islamization <¡f - 'WhiL 'ãna knowledge undertaking. their metho¿r approaches may

differ, there is genetal consensus that they are all making very valuable intellectual contributions. The international Instituæ of Islamic Thought (I[Ð, established in 1981 for the PurPose of rcviving and promoting Islamic thought and knowledge, ii at the forcftont of this intellectual stn¡ggle. With its headquarters in Herndon, Virginia, U.S.A., and several of6ãs sptead around the globe, IIIT is deeply engaged in reseatch anil the production of scholatly wotl¡s. The concqrt of Islamization of knowledge, as viewed by the Institute,.has gredually developed ftom genetal ideas to more specific plans. Eady attempts focused on defining the problem, oudining an Islamic paradigm of knowledge and producing textbooks, in different disciplines, based on this paradigm but attenticin is now shifting into mote specific methodological issues. The concept of Islamization of.knowledge may be simple to grasp but the tasks required to achieve this lofty undertaking are by no means easy. Imad al-Din Khalil (1991) divides the ptocess of Islamization of knowledge into four lèvels. The first level is the theoietical level v¡hich explains the basic aims of the ptocess, demonstrates the general position' of the Qur'an and other Islamic teachinç in relation to modern knowledge, casts Light on the legacy of Islamic knowledge within its historical context and outlines the basic steps that need to be taken ts. promote and support publications, authorship, seminars; lectures and conferences. The second level aims to reshape every branch'of.human knowledge - humanities, as well as Pure applied and socid sciences - in accordance v¡ith the Islamic view of reality. The third level involves the effective use of'the media to create an interest an¡ong the intellectuals, specialiss,. administraton, ptominent thinkers and leadets while the fourth and final level of work is at the educational level v¡here the fruits of the efforts, the islatnized methodology and islamized disciplines, should become firlly enüenchcd in the. educational system of Muslim societies at all levels.

The late Al-Faruqi (1g82),on the other hand breats up the process into 12 steps. They include mastery of the moilern discipline, mastery of the Islamic hæ.y, establishment o'f the specific relevance. of Islam to the discipline, critical assessment of the modem discþline, creative ana$sis and synthesis; textbook development and dissemination of islamized knowledge.

Specifically'concentrating on the methodological challenges, al-Alwani (1995) oudines six discourses which are articulating an Islamic paradigm

knowledge, developing

a Qur'anic methodology,

developing

methodology for dealing with the Qur'an, developing a methodology for dealing with the Sunnah, re-examining the Islamic intellectual heritage and dealing v¡ith the Western intellectual heritage.

Shehu (1998) can only guarantee the success of the Islamization of knowledge programme if it is "pursued as a, radicd. intellectual revolutionary exercise" and the process "must be such that should provide fundamental, fotmidable and all encompassing alternatives based on the Islarnic woddview". He breaks u¡i this process into for¡r tasks which include formulating an Islamic theory of knowledge based on the Qur'an and Sunnah, formulating and establishing'islamically based contents and infrastructure of knov¡ledge, production of an islamized teaching force as well as laying down plans and strategies for the successñ¡l implementation of the programme.

CORE ISSUES INISI.AMIZATION OF KNOWLEDGE Islamization of knowledge promises to be the key that v¡ill unlock the Muslim Ummah from its multidimensional problems and open the way for a much brighter futore. An increasing number of Muslim academics and educationists ate turning towards this endeavour \¡/ith all commitment and dedication but th.y ate handicapped in their understanding of some of the core issues related to this concept.

In this section.some

these issues are discussed in details.

Neurality of Knowledge

The debate on the neutrality of knôwledge is importanr to the Islamization of knowledge undertaking because it is on the basis of its resolution that the justification for the undertaking can either be dismissed or endorsed.

for the neutrality ôf knowledge argue that knowledge is tolally universal, neutral and value free. It is thèrefore the collective property of humanity as a whole irrespective of where it is derived and, Proponents

rvho derives it. It has no culçural bias or local prejudices and it knows no geographical boundaries. On the basis of this ârgument, there would be little or no need to islamize knowledge. Those on the other side of this argumenr assert that

it has a c,ultural stamp and it is Seltly influenced by the value system it develops \r7ithin, by the sources used to extrac it, by the methodolog¡r used tó derivê it and by the predrminanr woddview of the environment in which it is derived. ,ts the late nØaziriJunaidu (1979) emphaticaliy puts it: Knowledge is certainly universal and timeless but it has a culhral stamp. .It also has a purpose and a commitment to a particular worldview. It theref<¡re cannot be neutral. Some of the opponents of the neurraliry of knowledge go to the extent of saying that the entLe exercise of dedving knowledge is not of gening

nev' facts and truths about the wodd but of perceiving the wodd in particular ways according to a given worldview. Harris (lg7g) srrongly argues

thafl .

Knowing the world, oi coming to know the wodij is not a mattir of learning or coming into possession of a set of f¿cts or truths about the world, which are there in the world, and which .the world yields up to those who are able to see them; it is rather a matter of coming to perceive thc world in particular ways, from particular perspectives, and frorn particular viewpoints 'which are largely determined by and arise out of ones interaction rvith a patticular historical and social contcxt.

If knowledgc is st¡ val.c l<¡aded, then the justification for Islamization of knowlcdgc is very cvidc't. It rncans that all bra'ches of knowledgc are

r-dî""! only in the societies in which they originate in so far as they 'derive from the woddview in these societies ,nd ar. in line with th; societal values therein.

Divergent

a1 rw-o vlews are, shehu (1998) joins betrveen them by .the arguing that kirowledge is universal and therefore no

race, tribe, nation or colour has a monopoly

of knowledge... ffet)... it is however noteworthy to affirm' that despite its universality, knowledge . has a cultural stamp... Every hurnan community (given diversity of ' woddviews amongst

the

communities) has its own exclusive cultural

values and peculiar

civ'tlizarronal

o:ientations... Subsequentl¡ societies and communities diffe¡ in their respective approaches to and views about knowledge and what it stands for.

sated in another wdy, hurrian kno-ledge, in its entirety, is a blend of universal truths that are completely neritral and partic,rlar perceBtions that arc.neavtty value loaded. The task of islamizing knowledge is one of as well as changing and modi$ring the

confirming these universal truths

p""ti-$*

perceptions

ro be in line with

Islam,s .o-préh.rrrirr.

woddview, beliefs and values.

Natural Sciences versus Social Sciences

Knowledge, as we have it today, has been compartmentalized into several inter-related disciplines. within the Islamization <.¡f knowledge school of thought, there is a lot of debate as to whether all discip[nãs can be islamizèd in the same way or they vary in the extenr to and methods by which they can be islamized Many scholars are of the view that each of the brr¡ad careg.ries of s<¡iial sciences, humanities, natural sciences and apptie<J scicncãs has its ôwn distinct place and method in the Islamizati<¡n ìrf kn.wlcdge undcrtaking. The social sciences and humanities, valuc-laden as they ur-q...r, casily ÈL t0

seen to be priodty areas.

On the other hand, the natural and applied ,.i"rr.., are consideted to be neutral to a large extent and their results are faidy independent from the sirrbunding-worldview that they develop from. It is the atti-tr¡des and practices related to these sciences that are genenlly value dependent.

Imad al-Din Khalil

(lggl)

contends thau

may be that soine or all of the h¡rmanitiel þa 1oo4 sciencesl are capabJe c{ being islamized ôwing to theu human orientation and the fact that they share a cornmon goal in so far rs, like Islam, the.y s.ee their missibn as regulating life. However, the pure sciences m^y not be susceptible to find a relationship between' Islamizatioii and in some areas of the pure sciences, it may segm impossible to establish arry .

. connection

ùth

othet aieas.

As f¿¡ as'Imad al-Din Khalil is concemed, therefãre, the pure sciences such as Chemistry, Physics, Mathematics and Geology as well as the . applied sciences like médicine and technology can totally escape the scope of Islamization. Some scholars are quick to observe, however, tåat the study of social sciences today is based on the scientifió method, the same method used for the natural and apphed sciences. Moreovei, there is 'so múch interdependency arid inter-rel¿tedness between the seiences and the social sciences.- On the-one hand, scientific research and investþtions are influenced by social phenomena such as the cwrent interest on environmental research brought about by the evix-increasing sôcial çoncefn on the envfuonment. On the othet hând, scìentific results and technological brcakthroughs.result in new patterns of life,'ånd social reldtionships become the subject of social science tesearch as in the case of the Industrial Revolution b"i"gr"g about rural tò urban migration of

whole societies v¡ith the attendant social and economic problems and challenges which became the focus of research in Sociology, Economics and Geography. Therefore, according to these scholars it makes sense to include all disciplines, so that each discþline may have its IslamÞation of knowledge undertaking. In the applied sciences, for example, the 'scientific method may be challenged especially the epistemological basis, even if the actual scientific results are not challenged. On the other hand, fot the social sciences, the very use of the scientific method can be a subject of dispute as well as the results and theories.

Befoie ending this discussion, it is pertinent to note that there exist rumblings on the categoÅzation and compartmentalization of knowledge into discþlines es r¡re have them today. These arguments come from two perspèctives. The first peispective is that compartmentahzaton leads to evef-naffower specialization with the result that, in the words of al-Najiar (1998), "it has become difficult for any individual to have a comptehensive grasp of .everything.:. [and]... this has made the results of experimental science very partial, and because it is partial, information cànnot ansver man's comptehensive inquiries." The other perspective is that the categorization in-to disciplines as we have them tod"y rnay noq after all, be in pedect harmony with Islam's all'embracing woddview. Perhaps, some'scholars argue, if Muslims had continued their leadership role in knowledge, they would have developed a different categorization of discrplines çltogether

In the 6nal analysis, it has to be agreed that all disciplines including those i¡ the nârural and applied sciences need to be islamized. Flowever, the iocial sciences,-Ëy their nature and the way they have dareloped are rriucþ more in need of Islamization than the natural and applied sciences. Therefore, the top priority of the Islamization of knowle{ge programme should be the social sciences and more efforts should be giv.en in that direction.

IelamÞation

of'

Knowledge versus Islamization of

Individuals

question that is often asked is."should we really be talking about Islamization of knowledge or Islamization of jndividuals since it is the impartet of knowledge that ultimateþ makes it Islamic or unislamic?" t2

This is a serious question that, desèn¡es proper analysis fo¡ it determines the overall diregtign of the Islamization of knov¡ledge undertaking Proponents for the Islamization of inilividuals ddve strongly asserr that the individual has a crucial role to play andit is he þhe) who needs to be

islamrzed and whose mind needs to be appropriately shaped and oriented to think in an Islamic u/ay. As Dauda (1996) emphatically states:

What is of fundamental importance tlierefore, is the nature of the personality of the teacher who is going to teach or supervise of conduct. research on that body of knowledge. If the teacher is

effectiveþ and

' .

professionally

groonied in an Islamic way and has therefore been islamically reoriented, conscientised and ñrlly equipped with all the tools he needs to dô his job, whatever branch of knowledge he teaches, reseatches on, supervises or

writes on will invariably beai the Islamic stamp which illuminates his mind. And the same is the case if the teachet, researcher, supervisor or writer is a non-Muslim.

Scholars who zrgue for both Islamization of individuals and knowledge contend that'¡¡hile this argument is sound in so far as the import^nc. áf individuals to the Islamization of Knowledge undertaking is concemed, it'fails to recognize the critical importance of the task of islamizing the body of knowledge itself. No matter how islamically conscious the individual is, he is handicapped âs to what to teach if all hc has access ro is the Western secular body of knowledge. This is precisely the problem

that exists with our !íestern cducated Muslim academics. They are deeply committed to working fc¡r thc intellecrual development of th. Muslim Ummah but they find themselvcs brought up within a Wesrem seÇular system of knowledge and thought that they cannot free t3

thçrnselves frcim

1. T

Top:de¡r¡¡ versue Bottom-up Approaches

ere is some debate

in Islamization of knowledge ciicles as to which - top-down or bottom-up - would best ierve the underaking Sppt"fl

b",h- the short term arrd the long term. Those in the top-down school atgue that the underaking is essentially a research and intllectual effort'

that should be confined in the initial stages to higher institutions, particulæty r¡nivetsities.' The reason behind this is thai the initial tasks f gl4l in the erce, of philosophy and methodolo.gy which are besr handle{ thtorgh scholarly discounes and discussionsiy academics and researchers in universities. Indeed, eveà thè Islarnization of the various .disciplines, involves research that can only be comperently ir"A.¿ instinrtions of hþher leaming. It is when all the theoretical wotk has been done that the implemenation t¿sk,can begin in eamest. It is at this a[ ler¡els of-schools from nrüsery touniversity will adopt the :Yge.thej islaarized curriculâ and ðontents Those ú9 T. proponents of the bottom-up approach argue rhat we c¿irnot w¿it for the entire tdsks of Islamization-bf knowiedge of all

distiplines to be c'ompleted before we apply the- result to"nursery, -Waiting ptimar-y, seçgndary md tetuzry institutions. this long they is tåntâmount ro u¡afg4g yer anorher generatiãn of s¡¡dînts in "9-Ten4 ¿ll lcr¡els of the educltional system to the gossly inadequate wesrem educational systern which is sá much at odãs witl our lslamic culture, s'oddvienr .and heriage. Tlie u/¿y out of this dirèmma, they further is Trc"q _to appþ the itrtem.rediare resulrs of Islamization of knowledge piecemeal : as üey come out directly into educational institutions of all tîcts those that we have full control of such as Islamiyya -cçecidly sChools and pSvate pfuaty and secondary schools.

lhile this argumenr appears very appeahng and seemingly practical, it mustbe stated that there arc.aspecis-that irave to v¡ait until- the entire taskris completed. In the end therefore, a careful cornbination of both the- bottom-lp and the top-down approaches needs to be applied in

ordei to get the best results.

Polírical Authority Firet or Intellectual Superiority

There is general consensus amongst Muslim intellecquals of the necessity of the Islamization of knowledge undertaking to end the intellectual stagnation that the Muslim Ummah has been suffeting from fot so long. Thãre is, however, a lot of debate betrveen Muslim political activiss and Muslim.intellectual activists as to the exact sequence of events tequired to bring about this intellectual revolution, as well as how important political authodty is to the o¡erall success of the, revolution.

The political activists strongly

assert

that thc objectives

the

Isl¿mization of knowledge undertaking cannot-be achieved without 6rst . attaining political authority. Their argument is that even if all knowledge is islamized,'it will have no impact on Muslim society unless it is entrenched in the educational systern at all levels. Howevet, this cannot be achieved without political authority. They frrther contend that

v¡ithout political prbwer, therþ will not even be the .conducive environment to support and promote the Islamization of Knowledge undertaking.

saþg that it is the intellectual revolution that pr-ecedes the political revolution and lays a strong foundation fot it. Citing examples of successful reform movements such as theJihad of.shehu Uthman bn Fodio, they make.the case that, without a strong intellectual foundation, no movement can eStablish a government let alone set uP viable legal, social and economic sjrstems that can squareþ. face up to the challenges of contemporary times. The intellectual activists retort back by

This.argtrment looks the classical "chicken-egg-which'came-6rst?" debate and its resolution can only be achieved by recognizing the iTnportance of both the intellectual side and the political dimension. The knowledge undetaking should be taken as the Islamization intellectual wing of the Islamic movement and â necessary component to the success of the movement.

CONCLUSION Islamization of l(nowledge is a huge and formidable taik that requires the collective .efforts. of our scholars and thinkers. Based on the formulation.of the Islamic theory of knowledge ¿nd the develoþment of

ftom the Qnfat and the Sunnah, it is essentially a research undertaliing at'its eatly stages. It m-ay take dec¿des to accornplish but it has to be done if the Muslim Umfhah is to tegain its þtellectuål $ory and distinction. May Allah, the Most Hþh, guide us to in Hü Noble Cause' 1¡ùat is rþht and bless otú a. Sound methodology derived

^effots

I il

REFERENCES

Abu sulayman,4.4* (r4r4/rgg3) clirir in tbc Mu¡rin Mi¡dHemdon..ïhe Intemational Institute of Islamic Thought.

a] . _a]wapJ J. 1413 / 1993) þtibad Herndon.. The Inreniationar Institute of Islamic Thought. J_, (1?-s),.Irl"mÞation *l-|Y."ry,_T, Todaf',AJISS, yol.12No.1,

of_

Knowleeie: '-----r and e yesterday

Herndon,IIIJ, 1995.

R. g?S2) Itunirytiot of letowhd¿e: Genamt pritaþh¡ i fl-F* ad wrk Plør, lya:il Hemdoru The Internatiänd lirstitute rri"rJ. Ïrffir. "'r

*IslamÞing the Teaching of Science. A Model in 'l,tNajjar, 2.R., (19ss) and_Response,,. in llkn: Sotne ønd pnpon of Krcvhd¿e, Sfa[elrSe

Hemdon: The Intemational Institute of Islamic Thougirt. Dauda,.A. (1996) "secularism and the secularized Muslim Elites (sic) as obstacles to rhe Islamization of Knodedte;,

p¿per,

BUK Muslim Forum Seminar SJies

Knowledge,

BUK

1996.

;õ;ñä;Li"* "n frf"''¿rioo of

Harris, K., (rg7g) Edscation ard Knowtedge,London: Routlege and Kegan.

Paul Ltd.

(1991) 'The eur,an and Modern Sciênce,, n the Fdl LD., errbtt ard Tine-sþace Facto4, Hemdon: The International Institut"ãi rrl"*i" **ù: rnought. (1999 lthniqation of Kttowledge: Conaptml Ba&¿m,nd, Vi$on atd Kano: The Inremational Instiäte of islamic fi,."gili -'---- --'--Þ"!' 4t¡ .ñig.ri" office'

lh.l.r,l_., Tatkt,

l'an

Daud $?M.N'; (19gÐ .The conept

I:?rllaclli,tt Jòr. Edøcatio, Publishing Ltd. \ü/azit.,l,(7979) .;Ihe

ir a

oJ' Knowhd¿e

Deuehþn¿'CouqlU,

Rglglcl.of g1r.r.riry

in l¡kn-tutror"U and it¡

ï."A.r,

Education ro our Sociery,,

i2.C:ry/ür!1r/.flynoay in Edu¿ation in Tnpicaí..4frica Uy nro*n, C.ñ. Hiskett. M. ((Eds,). "na

CI{APTER TWO THE METHODOLOGICAL FRAMEWORK OF ISLAMIZÂTION OF KNOWLEDGE Salisu Shehu

Inüoduction:

A text book

that is supposed to serve as a reference piece and also a guide for. research on a particular scholastic or rather intellectual çndeavour/discourse should contain a bdef expository presentation of that endeavour. This has been done in the previous section of this book. More Recessary however, is the methodological framework úpon which such discourse is based. This is much more so especially when this intellectual undertaking Suggests andfor demoflstrates an unconventional intellectual vista,.like the Islamization of Knowledge undertaking. In this circums.tance a prospective researcher may not only require a profound undcrstanding of the concept uBon which he shall conduct his research but should also have to be conversânt with the fundamental methodological framework, princþles, elements and tools to be. involved in the research undertaking. While an understanding of the concept may assist him in what exacdy he should investigate, the methodological framework u¡ill certainly show him the appropriate path he should follo'q¡ in doing that. If reference is made .to the fact that research, which is the central theme of this book, is essentially predicated upon methodology, it can safely be said that this section of this particular book constitutes its comerstone of the book.

In this section an attempt is made to propound the methodological framework of the Islamization of knowledge undertaking.

to this, the

In addition

basic elements and tools required in conducting ân Islamization of knowledge research are presented. It should be made clear that the aim is to provide necessary rudiments that should guide reseatch on Islamization of knowledge.

The Significance of Methodology in Philosophical, Scientific and Intellectual Discourses: Methodolog¡r occupies a central position in all philosophical, scientific, intellectual and other research ente¡prises. Methodology in all these contexts means the overall ptocedures followed in arriving at fâcts regarding both metaphysical and empirical phenomena. The significance of methodology in all these endeavours is embedded in the fact that the discoveq', understanding, verification and interpretation of all phenomena alvrays depend on certain procedures. This means that methodology pewades whatever we. do, including even our ordinary

daily activities. rù(/hile some methods of doing certain rhings are informal, unconscious and mostly unspecified, others are conscìously fefi¡alizsd, systematized, well defirred and clearly .pattemed and stipulated. Philosophical, scientific and intellectual endeavours all fall under the lattei category

More important than what has been stated above, is that methodology does:not only provide the way and the tools for arriving at facrs; it also determines the results that may be obtained at the end of an endeavour. This means thai the validity of the results depends so much on rhe me.thodology employed. While some methodologies may usher in factual results, qthers certainly lead to more misconceptions. In this teÊard, it can be said that judgements and conclusions about certain phenomena can only be made via the methodology employed. Similad¡ facts arrived at and claims made can be validated, verified, accepted or falsified and rejected with reference to the methodology employed.

needs to be'made clear here that this section is not concerned with discussing and anaþing the details about research methodology such as types of researches, how to select research topics and types of research instruments and desþs to use, how to form hypotheses and how to

test them. This section is concerned with presenting or rather of the Islamization of knowledge project. ,\ methodological framework, in this case, means the epistemological principles and paradigms involved in the expounding the methodological framework

Islamization of knowledge undertaking.

It inust

be noted that the Islamization of knowlcdge undcú¡&i¡s in its is an entireþ. new appro""h tõ knowtedge. - .It i* unconventional and therefore, it esscntially differs &om the-dominant

presênt contexf

apfroach to knowledge, the westem based sccul¡r and matei,ialist

approach. Rooted.in a worldview that is diameuically oBposed to that of the conve¡tional approach, it has to be based on-a rï.thodological' ftamework that is distinctiv¡ arid also compatihle with its.u¡odd;i€xtrl and philosophy of knowledge. Fot a prðp"r prescnøtiàn of this

rnethodolog¡r of kno-w-ledge, it seems p"sdg"nt,to u.i"ny discr¡ss the conventional methodological &¡men'o*.

THE COI.IIæNTIONAL METHODOLOGICAL FRAMEVORK: A CRITICALANALYSIS

Today, intellecn¡al discourses and researches are dominated by. the Y.rj"- materialist epiótemology. This is an errpidcist episternóbg¡r. As far al this approach to knowledge is concemed, thË sources ãf knowledge are oniy limited to the interaction between man and his envfuonment (in its widest sense and meaning). In other words, knowlelge is only possible in the coniexr of himan phenomenal or material experience." In this regard, the maçedal woddls the only real . world and anything that is said ro exisr beyohd it is at best.described as a myth and a supsrstition. Knowledge, as the discovery of facts and. a¡rival at truth, is no more than a ptoduct of manls interaction with and experience in this real.wodd. u1{erfyrng philosophies of this approagh to fhe humanisdr ¿rnd atheism.

knowledge .are In humanisrr¡ it is 6eüeved that man is tËe sole determiner and gontrolfer of his destiny. He does not rely upon and is . not influenced or.directed by any superlnarual being or þ"ùo. This means that rnan has all the necessary capácity to know anì arive at all factual truths þowledge) about his cosrn'os Qris wode and does not need to reþ on or be gsided b)',* meaphysical-'being ot entity. In this regard, the human-intellgct, his mind .,å ,*r., in"teract *iú, A.

envitonment to arrive at facts'about himself and about his wodd.

Atheism is-the iejection of divinity. The rejection of divinity mèans rejection_ of God and metaphysical or super-narural åntity or .any.o.ther being. In the atheistic philosoph¡ matter is the only real .exisrence.

Htrmanism and atheism are actually two sides of the same coin. While

it is necessary to rccognize the fact that not all philosophers and scier-rtists in the West reject God, it must be. emphasi2ed thaq from the Enlishtenfirent project through the Scientific Revolution, the dominant approach to knowledge is essentially atheistic. Thus, a large proportion of l7estern thought in its entirety u/as secularÞed. This materialist, empidcist and secular approach to knowledge was epitomized and crystallized in Positivism as propounded by ¿ number of Westem philosophen and thþkers like Hobbes, Hume, Berkeley and then much

more concretized elaborated and enunciated by Cornte.

According to this approach to knowledge, reality exists only within the confines of sense funpressions. This vieri¡ was concretized and promoted partiailady by Hume, Berkeþ Locke and Mill (Abul-Fadl

1994)'. This exaggetated emphasis oq sense percçtion and sense irnptessions, or e:tfeme.empiticism as Abul-Fadl (1994) asseted, "led to skepticism whereþ all matter of factual knowledge' (i.e. empirical knowledge) "is reduced tó assqciations and p:obabilitiãs:'. In the light of this epistemological model, the dominant methodological framèwork in conventional risearch is such that man's intellect, psyche, senses and riraterial wodd constifi¡te the realm of all his scientifie endeavours. Sense percepdon, reason and expedence, therefore, are the only tools Vith rvhich knowledge can be sourced and arrived ar. Thus, revelation - in'wh¿tever form - is dismissed as not being a source and means of getting knowledge

In this methodological frameworþ

rational thinking reasomng,

observation and experimentation in all its forms and types constitute thç only reliable reseâtch instruments. Thus, scientific research should only be concerned with empirical phenomena or events which can be studied by means of practical investigation, observation, descdption, examination, and experimentation. In doing this, the researcher should only use end rely upon objective tools anf ptocedures to afrive at an objective outcome or result that is 'talue¡free", "neutral", "universal,, and 'þeneralizable".

The.major weakness of thrs model is en¡bedded in its mystification or rather idolization of the so-called scienþfic niethod. This has been

ptesented' defended and_ imposed upon the wodd as irnpeccable, infallible and universal while its *.aknesres and limitations are y.ery obvious. A nuñro-et of pbilosophers, scholars and thinkers have wdtten vólumes of treatises 9n this subject matter. A case in point here is Kevin Hards whose views are briefly discussed below.

I" t. firËt phce, the claim of objectivity is a farce. An our endeavours, in u¡hatever fomis, are essentially intesctions between our schemas and our wodd. No doubt our schimas are products of- our socio-culn¡ral and overall historical and expedãnces. wh¿t constitutes reality :ontext-s in our wodds is therefore only telativã.to us and always depends on our g¡^t::pti"-.1 of it. fb,i¡ is exactly the argument pot i""oåa by Hards (1979) which was earliet quored in the pre,.ioús chaprer. rtao¡, ¡r, âddition to the said criticism against .*pi"i.i.*, has iso advanced a number of specific points to sulport his position and to m¿ke a final destructive bl"y_ against it. These specific points h¿ve been -

summarÞed and illus@ted by Sulaiman lf

(")

d¡ as foliows:

Derived conclusions cannot be locally valid for generalization because there could be exceptions.

(b)

Methodology

dæa. collection

is theory laden; that is

the

in¡'estigator has pre-coneeptions and motives which influence his choice of methbdolog¡r in his investþtions and this subsequently affects the outcome .G)

In trying to gain data about the wodd, filtmtion mechanisrns operale between our sensation of the wodd and our perception ot knouiledge of it. Such mechanisms include: l.

P:I.hological

Delusions

insanity for

affe..tt g* perception and rhere is a diificulty lnstançe. in knowing who is a sane person. Galileo, for instance, was regarded as being insane when he publicized his scientific findings. It.

Our conceptual schemas may lead us to , describe the world as what it is. not if they are inadequate.

ru,

Social pressure may lead us'to accept things 22

simply bec¿use they are stated by fimous authorities or the maiority of people.

iv. v¡b¡t vc

Prcjudice can lead.us to perceive more than aee or to be selective in noticing things.

St¡laimtû ñlther erplåins that out present knouiledge, experience and ple-conccptioo cân dlou¡ us ço perceive what other people lacking these qí¡rort pcrcdive. ,{ child thatis.bom and reared in a noisy environrnent mây tro! notice thc effect of noise on having a sound sleep as a child frorn e diffcer,t enviroirment may.

Hc ¡lso nota! th¡t menal sets also affect our perception; for instanêe, in rcading . tcntence that reeds 'The boy is is lazt'' v/e may ful to notice tbe dor¡ble'1s" simply because our minds have been set to have cotrcct scûtcoce.

'thc

Tbcse points acnrally demonstrate to us the i¡herent weaknesses associ¿ted with or¡r va¡ious tools and, invæiabl¡ methods of sourcing kûovlc*Ê and interpretirg it. The human intellect and his reasoning eyaøty, his ¡ences and their limiations and sometimes false and ilhuory perceptions, and ultimateþ man's experiences that are in many câscs bascd upon f¡lse teasoning and false impresSions of the senses are ellchanstaiøed þ inhetent weaknesses and deficiencies.

A¡othct n¡il¿amenø problem rrith this model is its confinement of the 'poa¡ibility of knowir{g þouzledge itsel$ witltin- the limits of the frtbomeble world. It does not only exclude the unfathomable but even ggl to the cxænt of dismissing and rejecting it. Given the inherent ve¡&nesse¡ oî me¡ as desctited above, which ptesupposes that he can et\ oÍ misperceive eveû the perceivable realities of his fathom¿ble rwodd outrigllt dismissal .of the transcendent or divine realm of kno$'lcdge . is an absutdity just as it also constih¡tes unjustiFrable arrog¡ûce antl foolhardiness.

The conrcçence of this is that the realm of knowledge has nor omy bce-n reduced 'but the acnral gate to amving ¡t rcal facts and incontrovértiblo and impeccable knowledge of rcality has been shut up. lvfan muot bc guided by a Divine and Infallible Being even for knowing and undcrstanding himself, including the over¡¡helming space and the rstæomg ínaícetc, inextticable and well-ordered cosmos and the 23

him. This is the most intriguing and' distubing questigr.r that is yet to be answered by man. Iühile he has been able to land on the moon arid most recently even to tmverse through other parts of the solar system, he is still þorant of his very self and has not been able to discover what really can'bring pemenent, endless and evedasting happiness and prosperity to himself and to his wodd. Wi:ile he is inventing new machines and devicés for easing his life, he is equaliy destroying other aspects of hiò wodd and tampering with the ecosystem. In many cases, only much later will the {evastating consequences and repercussions of his handiwork become clea¡ and apparent to him. ecosystem immediately around

This leads us to another dimension of our criticism of this reduètionist methodology of knowledge; the realm of puryoses. The all-pervasive matedalist tendency of the conventional thought system and the associ4tqd extreme 'secularization of life, with its empiricist methodology, have reduced the pu{pose and essence of knowledge to materialist values alone. As far as this view of knowledge is concemed, after rejecting anything beyond the humanþ perceptible world, it ties 'down knowledge and rnakes it subservient to temporal and material purposes. It thus strips knowledge of its intrinsic values by dismissing its t¡anscendental essence and þurposes. This'is what has entangled man into the chains of his iristinctive, impulsive and immoral lusts, avarice and other tendencies.

A,ll the modetn, conventional methods of rcsearch are built upon this reductionist'epistemological and methodological foundation. While this is actually detrimental to true human progress, prosperity and salvation in gene¡al, it particulady runs counter to the Islamic approach to knowledge in its cntirety. The Islamic approach suggests and also demonstrates a more comptehensive and more purposeful system of

knowledge. As an all encompassing model, the Islamic view of knowledge provides a methodological framework that is not only distinctive and all-inclusive in nature; it is also transcendental, highly systematized, flexible and more enduring. This Islamic methodological

framework emanatcs from and is tied down to an epistemological framework that is built on Tauheed as presented below.

THÈ-ITIÉ-:rHOIþLOGIÔTL FR.AII{EVoRK oF ISIJ\MIZATIoN oF f,}.TO\ÍLEDGE: The hlamic theoty of knowledge is all-inclusive and all-encompassing It is not confned òr limited to the material wodd ¿nd man's experience in it but gocs beyond that to include the divine world. Thus, in ãdditiott to acçircd knowledge'w'hich is the product of human experience, there

is ¡cr¡e¡led.knowledge. The latter is unquestionai5le, faultless, and infelliblc. Tlic fo¡mer is thetefore subject to the latter and also depends on ig'In the Westcn episternological ftamevor\ the latter is reiected aod condctmed aq supef,stitious. This is the point of depature between the Wccteqrr convcotional mcthodological framcn¡ork o-r orr" hand and. the Isla¡nic û:e¡nen'otk on the other.

is built upon e premise of acquired and methodoþical ftameworþ therefore, is ptedicated upon the tools or meanó by which both forms of knovlefte arc obained. Thus, the organs.that are involved in both fomrs'te tqognúzcd in Isl¿m. As for the acquired knowledge, the Since Islâmic cpisternolog¡l

revealcd knowlcdge, the Isla¡¡ric

invoþcd a¡e the heart (qalb), the intellect (aql) and the sehses (althe QrrCan set¡efiú references to these organs as tools for acquiting k""o'ludg" have been rnade. In rnaqy verf¡es, the Qur'an calls upo.n humen b€ings to ule these organs to obsewe, to investigate, to reason, ø tbinl¡ and to exarnine their own very selves and thei¡ wodd. The Qudrn constantly reminds us'that tli'ese organs are invaluable assets or.gifts goen to us by Allah and thus rirc should be grateful to I{i{n ard ah*'ays bear in mind that we should make propet use of ihem because ç'e shall be called to account for thetn. r{,llah says: orgâ¡rs

hisÐ.

'r{nd.Allah btought you forth &orn the s'ombs of your mothers knowing nothing md glrve you hearing anã sþht and hearts that happily ye might give thanks."

(tIQ

1ó:78)

The rccognition of these organs of reasoning and perception is

scientiñc method in Islam. It means that in the Islamic methodologicd framework things like observation, thinking, imagin-¿tion, scnse perception and experimentation are all affirmed as recognitioo

of the

sources of knowledge. However, their limiations and deficieocies have simiady been affitmed. The Qrr"'an tells us thag "man is created weak'

gfQ 4;28). This is wh¡ in the Islamic

methodologicd fremewotk,

theSe organs have ner¡e¡ been consîdered as absolutcly reli¿blc toôls of knowledge. They must depend on the Absolute and Ultimate Soutce,whièh is revelation

in addition to the organs of acquiring knowlcdgc from the materiel wodd, Islam presents and tecognizes enpthcr otgan that teceives knowledge. This organ, the soul is involvc{, toçther with the ones described eedier, in the spidnral level of knowledge; that is revcaled kngwledge. The soul actudly teceives inspitation or revelation in a nurnber of ways. This rendrtion corhes from God who is the Knowet of everything in gene.ral and in particular. God's knowledge accotding to Islam is absolute ànd unlimited. Thus, His knowledge knows no beginning nor end, iust as it knows no limitations and loopholes. Whatever'comes ftom Him, therefore, is absolutely true and nothing but that. In this rcgard, revealed knowledge is incompatable with acquLed knowledge because the lattet.is prone to a lot of flaws and faults. In actual sápe, it must always referìo and rely upon the fotmer. The inherent weaknesses and shortcomingq in human intellectual and perceptual organs and capabilities have been elaborately treated in ow eadier discussion of the convention¿il methodological framework

An important thing io note here is the fact that in Islam, tevelation from God is only made to His chosen servants - ptophets and

messengç$. (..{.S.) and, as fat as this process is concemed,,it has been Muhammad sealed up wrth thê last and final Messenger of Allah (S.A.W). Whát the world has today and up to its end as revel¿tion is the

Qur'an and the Sunn¿h

(th.

prophetic eaditions)

Prophet

Muhammad P.A.W.), the latter being an inteqpretation of the former. The t'wo constih¡te the pdmary sor¡rces of knòwledge in Islamic epistemology. Ftom hetê, it becomes clear to us tlì¿t since tevelation is the most reliable soruce of knowledge availêd to man, then all acquircd kno'ùledge must be evaluated and v¿rlidated with reference to this revealed knowledge si¡ce all othet knowledge sóuced by man with hiô efforts is prone to a number of errors. Thus, everything must be referred to .these primar'' sources of knowledge. Tiis, then, is the telationship beiween acquired and revealed knowledge in Islam. The 26

fosner has been made to be subsewient and dependent upon the latter. validfuy, accuracy and correctness necessarily dçend on its agreement and concordance i¡¡ith the latter. In the words of Sardar (19t) the Revealed Knowledge eu/an and sunnah - is rhe Absolute

Its

Fryj Q\f¡.in Islamic-epiqte,mology. The methodological fipmewo* of the Islamization of knori'lefue Þrog"*. tt o.ior" ¡, Reference.

built ugon the pretnise advanced in the forãgoingi;"g*"d;]ùìrru i, recognÞes all the hum¿nly possible tools oimelhãds äfìourcing for and attiving at knowledge, it does not venerate them to the extent that they can stand on their. own independentl¡ self sufficientry *ã *itt ,ro neçd of a divine, transcendental, .rltirrr"t. ånd absolute g*ä. ;rra

ro*..

of knowledge.

all.the. f"¡.rygg discussions, It"T, the Islamization of Knowredge '

the methodological fr¿mework rãt.d a, follows:

--o- undertaking can be

In Islanric epistemology, knowledge assumes two dimensions: rcvelation and . human e¡pedenãe. There should be no contndiction between the two dimensions because, if proper methods ¿nd tools are followed and used to arive 'a,t any páuticular kngwledge, there would a*."y, ú:;;;J*.. f.ry..,¡ -,Ae knowledge dedved through'revélation rnJ ,h", derived frcm human experience. Esseãtial¡ a. t.l"tionrnif . between the two dimensions is supiosed a U. a complenrentary one. However, the latter'dimension can be . faulted and er¡en rejected because of human *.rk .rr.rlimitations and musr always be subservient ro "nd *o superseded by the former, This means rhat even "iãwhile they complement each other, they æe never, however, at par.

ä'

firc¡ dirirension, which is revelation, is cornprehensive and Jhe also infallible. That is why it is said to be the Absolute

Reference Frame. This position implies a number of ttingr.

!. Khg (gg1); the attitude of the eur'an rowards science (kn"Yeclqel gd by necessary implication the Sunnah, can be ' etrunciated in four categories. He idenïfied them as follows: According

Matters related to the natue,'tebrity, hodzons, values and aims 27

of science: These matters on the .þhilosophy of science and theory of knouiledge,, have be.n propooniá ¡n n. e,rf"n and the Sunnah. only'if a pe''on cares abour it cen

heto*

them.

The methodoJo,Ar of diseovering scientific facts: The eru,rn and Sunnah only. srop a-r mîe descdptions ,fì"Aity n"r, SO and its entailments-but they have also pr""iå.a,r, *lrf, ,nú rnethods necessary fot discovering those å"[ti.r.

that apply in the. various fields.tof science _ particularly natuar or pr¡re sciences: The eur'an has ir.olveled to us the laws gover.ning the operation of thì eosmos.

The l¿ws

ïicise

laws discovered through experimental methodoloey and

ro be ppüea by p.rron i" t¡r/¡oirp"äw-"r", " ãn earth rvho has ¡..l-."-í*rt"a" A'ah (s.!Ø.T.) with the task. of creating a higher and better lif. ;d ;ä; world. The eur,an urges us tã or. the scientific i.,frãä, ,f meanr

vicegerent of

observarion, experimentarion and theory building. known as that of the applied sciences.

After presenting these comments:

categories,

n i, ãá¿ ¡

Khal. (rggr) made the fo[owing

It is self-evident that eur,anic and scientific data should càincide and

coriespond ( in the general ,.or. outside the realm of relativities "rrã .and variables), and it is obvious that the¡è

should be no contradictions or

barriers between them. After all, they come from the same source _ A[aú

(S.W.T.), the Originator.

of the laws

and systems, the Revealer of the, Q*'^tr, the Creator of the Univ'erse,

and the Maker of.'

humanity.

Moreover, huräanity is an ..involved p^tty:' in_ the law-creating and eot'"n_ revealing process; that is, individuals

îte Allah's vicegerents on earth,

the

of the hands endeavouring to build civilization for the sake of Allah.(S.W.T.). The Qur'an aftums the essential nature of this link between the Qur'anic m'essage and Allali's cosmic laws, for. how c¿n humanity pedorm its role on earth within the framewotk of the teachings of the Qor'"tt unless its members beþ by trying to r¡nderstand the world and find out about its laws and possessors

systems? (Kh¿lil, 199 1, pp.l -2)

The attempt made in this section is ro present the episteinological paradigm of the Islamic methodological framework. As it might have been seen, the essential differences bètween the Islamic and the Westem rnethodologies are embedded in the differences in their epistemological paradigms. While Islamit epistemology recognÞes tevelation as the most reliable and impeccable source of knowledge, the conventionat secular Western view completely dismisses and in fact rejects it. Thus while in the Islamic methodological framework, revelation (Qur'an and Sunnaþ is.the Absolute Reference Frame, in the

conventional approach everything

confined within the limits

human reasoning and sensory perception and experience. As far as the Islamic view is concemed, the Absolute Referenèe Frame is immutable and absolutely true. Revelation cannot be faulted or questioned. ,{ll contradiction must out-rightly be rejected or re-examined. Allah, the

Almþhty,

says

in the Qur'an: Perfected is the Word of thy Lord in

auth and justice. There is naught ' that can change His words. He is the Heare4 the Knower. (ÉIQ 6:115). .

Iir another verse, He the Almighty

says:

O mankind! Now hath a proof from yout Lord come unto you, and We 29

have sent dowfi unto you a clear

ftIQ

lþht

a:17a)

The important implication of this epistemological framework is thet all þowledge'acquired by man, in whatever forÃ must be tefetred tã ùe Absolute Reference Frarne. It means that the e*'"n and sunnah cannot be proved by any- form of knowledge becauìe they are .olte¿ aboyq everything. Everything musr be wqi;hed against O*l A"djf anything conrtadicts rhem, that thing uruJ be rãjected. rt must be noted however, that nothing in the cosmos shodá actually them. If it does.rhere must be some mistakes or some i"""¿;d; """*¿i., dr"t . ¡ ,i ----,,the observer or researcher ftom'aniving ¿t the cotrect äà results.

THE :REI.¿IIIONSHIP BETWEEN SENSORY EKPERTENCE, REÂSON AND. . REVEII\TION IN THE ISI.AMIC ETHQDOLOGICAL FRAMEWOAß

the foregoing discussions,,an-attempt was rnade at presenting the mic methodol"gçd framework. As it can be seen, thii framewãrkii t upon the three levels of perception - sensory, intellectuar.and itual. While analyzing the balic fundaments of the IJ"rrú; - the respective position and roles of each of these have been In fact, study of the foregóing analysis 1¡ar9ful definite relationships berween these rhree Èveh of påcçtior,. "- ".r,.rl Fot of clarity and for mote profound illustration li.irr"*i" F"?9r. "r tt. .i"ã. dological framework, it'seems perinen¡ to cleady define nships between these dimensions of perceptiån. It must-be' that these three levels of perceptior, rt.ih. basic premis., *ithio sensory e¡peflence,, reasoning and revelation take piace.

essential task here is to. anal¡rze the actual interactional processes mechanisms that determine the limits and bounds ê".h';f ;ü; "f be dorie in levels as ir relares with the other¡. This will vith the Islamic Tauhidi epistemologi.A p""aaig. .--;-

has been mentioned earrier that Isram does not onry recognize these els or organs of-perception; but that it also enjoins us to ,r"re them to

factual knowledge.

As long-

th.r.

'"r.

pr"p.rty ,rrã

appfopriately used, facts about the universe can definiteþ be unravelled.

-Hou'ever, the use of especially the 6rst two levels - sensory and intellectud - is not unbridled. This is unlike in the Westem episteme sensation and reasoning are considered as the ultimate

p"i..rr.,

"¿è-r¡ iof aniving'at facts. This is not suprising since in the Western secular gpisçmology, revelation is dismissçd and rejected. In Islam, sensation

aod reasôning are human endeavouts while tevelation is divine, glorious a¡rd tr¿nscendental. Ttte difference between sensation and reasoning on one hand and ¡evelation on the other is the same as the difference between man as a creature and Allah as the Creator of man and the eotire universe. The relationship between human sensation, reasoning ¡od revelation made by Allah is therefote, the'same as the relationship between rnan and God(Allah). lvfan has to sùbmit and surrender to Allah in all his endeavours. He has to rely,and depend on Allah for his life and. sustenance. Allah is his Creator, Sustainer and Nourishet. In this regard man cannot ultimately and absolutely reþ on his sensation and reasoning. Just as his enti¡e self mr¡st sr¡rrende¡ to Allah for everything, in the same way must his seosation and reasoning suttender to Allah's revelation.

In the Islàmic

methoCclogical framework, therefore, the efficacy of reasoning as tools of acquiring knowledge is recog¡rized and seosation must, however, operate under the guardianship ¡ndcndotsed. The two of rer¡elation. Revelation, in this regard, always superwises and watòhes

experience. túit interactional relationship, as cxpounded here, is very sþificant and fundamental in the Islamic methodological framework. Its importance is demonstrated in the fact thart r whole freld/discþline of study was oriþated and developed by Muslim Scholars. Volurne of books have been written on that. This 6eld of knowledse is the science of Islamic Jurisptudence (i.e Ilrn Usul An.attempt has been made in the following discusSion to "l-FiqÐ. preseît a bdef exposition of this all-important branch of knowledge.

ovet reason and

ItM ALUSULÂS,.TI{E CRITERION AND BEACON OF THE ISI.AMIZATION OF KNOWLEDGE UNDERTAKING The relationship between the threþ levels of perceptipn described ab<¡ve ,is propounded and crystallized in Usul al-Fiqh - the science of Islamic

In its simple definition, it meanò the knowledge ot of the judstic proceddres rvith which jurists dedve iuristic/lçgal conclusions ot rulinç ftom certain general legal precepts on speciEc

Jurisprudence.. science

issues or phenomena.

"it is a rnethod under which or¡e .a of legat reachés Fiqh (understanding rylittg) in the true wa¡ by preparing its prèmises fot Fiqh through.the bases of Fiqh.l' According to Qadri (1956, p.234),

-ili-Gazzah, in his book øl-Mustøtfa,quoted by al-A,lwani (1992,p.27) ín his introduction to hts tabqiq of Al-Malt¡ul descrites Uvl-al-Fiqlt as:

the science in which revelation and well as rationality and Shariah @.evealed law) get reason, as

harmonized

and it

accordingly. Thus

accompanied

(Iün-al-Usul)

strikes a balance between Shatiah and

reâson. It is neithet an independent tational exetcise botne out of unguarded and unbridled rationality

that may not be acceptable to the nor is it built on naked aqlid (b[nd imitation) that cannot be

Shar-iah,

proved or endorsed rationally.

According to al-Alwani (1995), Usul-al-Fiqh is one of thrde branches

knowledge originated and developed by Muslims independently without being preceded by any community or civilization. The other. two are Iln-Mø¡takh al-Hødith (Science of Hadith) . anð lln al-Andh. He

outlined some of the branches of knowledge or basic ateai of discussions upon which Ilrn-al-Usul was built.". Thése include logtc,

etymolog¡¡, semântics, etc. These, however, have been more elaborately explained by Gorji, (1986, pp.69-70) in the following way:

Etymological Studies: These include prôblems such as word usage, g,pes

(naloù, the

of usage,

denotation -(boqiqob) and connotation

sþs of denotative use, words with different

meanings and variations

in the meanings of

a word

with time,

, etc.

MlUú

al-Alfadh This rneans search fo¡ the juridical import (al-Dikht al-Izfadbfuab) of various kinds of sentences, ,,r.h ", indicative statements (lunal .khabrjab), positive imperative statements (øwanir), negative imperative itatements þawab), etc.

tÍ.

Mabaltith al-ktilrynat This includes things like what consrirures obþtion (urAr\ and what are the actions or group of actions that constitute preliminades to it, what.is the legal standing of thesè preliminaries, etc. This also includes studies about legal undestandings (al-Mafahin) derivable from legal texts (nusit), e.g. logical understandings of þarticular legal rules/starements

and their contrasts

(fulaflwn-al-nuwaþqah

and n{hrn

al-.

Mukhahfah). Mabaltith al-Aqlfoøt al-Mu$aqilkh: fn rhis, Iln a/-tl¡ø/ discusses problems such as the rational basis, ethical judgement and the relationship between the judgements of reason and the laws of the Shadah. Mabøbith at-Hujiah Under this, Ilm-al-Usùl discusses problems

and issues related to rhe binding authority (højjfoatl of Qur'anic, Sunnah and Ijma' and even eiyas/Ijtiiradi text (nus,ut). It also includes discussions around the validity of the .

authority of narration by single nâffators (øt-Khabr øl-Iyåhid) and other related issues. Mababitþ øl-U¡ttl ø/-Aøal!yøh: These are issues or ropics derived from the Shariah, v¡hich are also called øditkh un,foah ftreard próofs) such as rules of bara'øh, ilttþat, ittishab, etc.

ur.

Talnd-wa øt-Tarjih Conuasting berween Adilkh þroofs): This include discussions on the criteria for effecting reconciliation between two conflicting aditkh (e.g.2 hadiths), ãr for selecting one out of two contrary adilkh, or for the rejection of both.

vlu.

Ijtibad and. Taqlið. These respectiveþ refer ro exerrion of juristic efforts to derive legal r,ilinç by means of analogical deductions and blind imitations of legal precedents.

Under all these basic and general foundation issues, the scope of IIn øllJsul aècardtngtq al-.Alwani (1995) covers the following specific areas:

a. b.

Iinguistic Discourses Møbalritb øl-Irghat)

Injunctions ¡nd Prohibitions (Al-Awdnir

Genetalized and Specific Rulings (Al-Unun waAl-Khwus)

The Concised and the Detailed (At-Mujnat-wø At-Mubayan).

The Imports of Prophet's Actions (Af

Consensus (At-Ijna)

Analogy

Textual ConfTicts ahdJuristic Prefetence (At-Taarud aa at-Tajzþ

Exertion ofJuristic Effort and Blind Imitation (Al-g^tihad andTaqliQ

Proofs Upon which Scholars differed (AtAdithh at-MukhtøhJ)

Basic Principles of Logic (Maqadin,at Mantiqryab).

'al

wø

An-Nawabi)

ør-Rawl wa Diktatiha)

ØLgiy{

Thê details about all these items and ¿lso ahout the fundamental princþles of-Iln-al-U¡ul cannot be presented here. !(/hat is aimed here the rudiments of itn-at-usilt so that'it may become clear that it can sen¡e as a guide, beacon and also spring board for the Islamization of knowledge epistemological and methodological fràmework. This, it is believed, must have become clear from the quotation from al-Ghazah above. By its very essence, Ilm-øl-U¡sl can definitely serve as a methodological guide and an epistemological paradigm in the general Islamization of knowledge enterpdse, as well as the Islamizatjon of all the disciplines of knowledge. Whatever the théory, principle, concept ot law in all the branches of knowledge, låz-

L to þro.'ide

a/-U¡u/ provides

the basic Islamic methodological

procedures, tools and criteria

principles,

for judging its validiry, accuracy and

acceptability in Islam.

A careful and serious look at the.v'holc fund¿mental principles of lln-alUsul can show that it provides all religious and scientific instruments for judging all sorts of legal and intellecrual propositions, postulations

and theories in terms of their conformity to Islamic belief and concordance with axiomatic truths. In this tegard, Ilm al=(Jvlis the cpistgmological and methodological critedon, pãradigm and beacon of the Islamization of knowledge undertaking. ,{,s long as the Islamization

of knowledge is aimèd-at separating the chaff from the grains, of what crists of the Western system of knowledge, as long as it is aimed at the de-secula¡isation and de-westemÞation of knowledge, and as long as Islamization of knowledge is meant to promote, serve'and cherish the Islemic f¿ith and woddview, thi use of lln al-Usul is indispensable and absolutely necessary.

The significance of

Iln

øl-Ustal

to the Islamization of

knowledge

undertaking is embedded in the fact that it provides the princþles and , methodolog¡r

dealing with the Qur'an, the Sunnah, the Islamic

Intellecn¡al Lga"y, the Western intellectual l.g"gy, the ¡eal existential aod its governing naturd laws. These a¡e what constitute, according to ¿l-.,{¡üani, the major discoutses of the .I3lamization of Knowledge mderaking. In its real essence, it provides us.with the methodological im¡nunities th¿t can keep us away fromridiculous grafting of verses into disciplines in the name of islamÞing those discþlines much as it also shields us frorn the naive enteqprise of total rejection of everything 'inqluding the positive aspects of Westem knowledge and the total ¿cceptânce of areiything including the rubbish and the poisonous pills inbcrent iri this systern of knowledge. Iln al-U¡ul definiteþ has the potency .of eliminating intellectual stagnation' and preventing éheepish Westemization. This cetainly is the basic idea or notion upon which the Islamization of knowledge th¡ives.

REFERENCES

Fad! M. (1gg4),."Cof¡tetnporary lbut Proiections", in the

Social Thecxies: Tauhidi

American.Joumal of Islamic Social Scien".., Vot,

No. Al-Alwani, Beirut.

T J,

.Qgg2),Al-Mahsul'Fi lrm al-usur, Muassasah al-Risarah,

TJ. (1995) y,lul:al-Flqh al-Islami: {-{y"rl Ma'arifah,'IIIT, Hemdon, Virginia.

rr&nfr4 Bahath

v¡a

al-Qasim, (19gg),j.,{' Brief Survey of the Development of Uyuu-alr1 AlT¿u¡hid: A irf"_¡" euartedy _Fiqh-, Joumal -t

forji-Abu

ThoughtandCulnre,

faris,_IC

Vol.3,No.2,pp.OO_à¡.

(f_979), Education and Knowledge, London, Routeledge and.

Kegan Paul Ltd.

¿bfhe

eur,an and Modem Science Obsewations on 5¡44 I. (79'91), Methodolog¡r," an Occasional Faper,IIIT, Herndon, Viry¡¿. ----Sulaiman, S. (199g), Islanüzatiòn of Knowledgc: Â and Implemgnltion Strategies, IIIT (Nþeria O-ffice),

Ziauddnsardar, The Future of Muslim Civilizatiori.'

Wo*ing Cbncept --:' IGno. "

CTTÁ.PTER

ISSUES

THREE

IN ISráMIZATION OF KNOWLEDGE RESESRCH Baffa Aliyu Umar

fnüoduction

The Islamizatiôn of Knowledge undertaking is undoubtedly becoming one of the more dominant counter-thoughts to the au-pervaaing uuî defective !Øesrem methodolog¡r in the itudy of sociai and nånra

It is u,rong and very dangerous for the Muslim scholar to completeþ agree with this defective mithodology and use it as basis 4 phenctmena.

for any research endeavour; eqrrally foorhar-áy to completely reject 11is the intellectual legacy of the west and consider it'as un-Islami. är

Islamic

"rrtiresearchers need to do is to analytically .examifie the found¿tion and analysis of un¡argfully.and orientation.

what Isramic

99"St r- using. the critical ìnquþ of the Islamic -éthodology. the universal intelle*uai heritage besrowed by A[ãh .doing (s."ù(i.T.) ro. man - that is right, true and untainted by the secular undertones - will be considered in any research project.

l:ld.

By so

Based on the meihodological framework laid out in' the previous chapter, this chapter discusses the issues in conducting reseìr.h on Islamization of l(nowledge. It starts by enunciating the Lnportance of knowledge and research in Islam, and then goes on to pràpound the aims and objectives of research on Islamizatiãn of lGowi.Ç. ti, i, followed by a discussion on the issues a researchenhorrlã consider rvhen selecting a research topic on Islamization of Knowledge.

The Defective Western Methodology

For certain, Muslim thinkers have agreed that the culturar and

educ4tional stagnation in the Muslim wãdd are as a result of, among others thinç, the dominance of western methodology which essentialli separates reason from revelation, thereby undercutting the very esseflce of the Islarnic conception of knowledge. There is a consensus in Muslim cfucles that the concept of rawheed, (i.e. monotrreistic conception of one God and organtztnglife based on submission to Him alone) is the hallmark of any Islamization programme. Simply put, -man knowledge, as a universal truth, emanâtes ftom Allah and is expected, as an honoured being, to use the knowledge, in his capacity as a trustee, to worship Allah, the Creator and Developer of humanity.

'It

is grati&ing to note that there is now a se'ious effort by Muslim to anrlyze and develop Islamic science within the purview of the Taq¡hidi episteme. while studies and researches on Islamization of scholars

knowledge cover so many areas, the focus at the beginning is principally

on the airea of the theory of knowledge ând, in particular, the epròtemologrcal and methodological issues of dealing with knowledge, especially thê western conceprion of it which is devoid of any religious genesis of understandirg phenomenon. There is a general ågreàent " philosophy of knowledge that the foundations of the in the wãst is not only defective because of the lacana (in r/ecting reueløtion a¡ a ¡oiarce of know/edge) but, as discussed in the previous section, the culrural orientation of the secular west influãnced the epistemological and methodological issues in the search for relevance, use and devãlopment of knowledge. fegues in the Quest of Knowledge and Research in Islam since the creation of man, humaniry has been gaining, accumurating and consolidating both human and divine knoùedgel Iftowledgà' has becorne the embodiment of human and societal development. Hirtory has shown that the people rhat accord considerable importance to knowledge achieve greater heights of development than thlse who cro

not.

Past civilizations have attained appreciable levels of material and spiritual success through the use of knowledge. In Islam, there is a clear objective of pursuing, developing and using both human and spiritual

knowledge for the purpose of worshiping Allah and ataining bliss. Islarri is based on knowledge. Knowledge is not only imporanq but it is the hallnark of the Islamic religion. The origin and development of

all creations ate conceived though knowledge. Knowledge as a consequence is the embodiment of human development.

Knowledge and its use form the basis fot distinguishing

believet from hypocrite (munafiq). This is because the act of undentanding and wotshiping of Allah is basedon knowleþ. a

a non-believet md a devout Muslim (mirmin) ftom a

Prophet Muhammad peace be upon him said:

"The acquisition of knowledge is an incumbent obligation binding on every Muslim male and female" (Ibt Abd al Bar inJamiu Bayan al-Ilm)

Here, our Nabi streises that pursuit of knowledge is a "fatd" or obligation.

The Islamic methodologSr of research is based on, among othet things, the hadiths of Prophet.Muhanimad peace be upon him. The hadiths give inspiration, motivation and guidance to the pusuit of knowledge.

In one of such hadiths, our noble Prophet

states that:

"(for) the ene who goes in the path of knowledge/science, Allah opens for him the path to Paradise." (I\dtrslim and Tirmidhi)

But there are conditions, as our noble Prophet, peace be upon hirn, mentioned: 'qüühoevet seèks knowledge to debate with the scholars, to argue with the foolish people and attract þeoples' attention to himgel( Allah will throv¡

him into the fire." (Ibn Maiah)

An4 'qù(/hoever acquires knowledge

fot

arry

other besides ,{llah, or who wants to please any other than Allah, let him

P"P*"

Ë#i;i"i'i;

M,j"Ð

In other hadiths, Prophet Muhammad (S.4.lùü) raises the importance of knowledge very high:

the Successots of "Schola¡s ^te Prophets." (Abu Daud, Tirmidhi and Ibn Maiah)

'The

Scholar when compared with the (otdinary) worshippet is like the full moon compared with the othet' satellites in the darkness of the nþht."

(Ah*"0 On its patt, the Holy Qut'an makes a definite statemént: "A,llah exalts to high ønks those who believe and acquire knowledge; Allah knows well all that you do."

(rIQ

s8:11).

Ielam and Reeeatch Despite the way Islam extols knowledge and its acquisition, Allah

has

of cdtical examination of knowledge befote its acceptance. Even the Qur'an, the ultimate soutce of specifically indicated the necessity

knowledge, is made subject to this critical exarnination when Allah says:

.itnd if you are in doubt . We have revealed

as to rvhat from time to time

.to our seryanr (Muhammad S.A.W) then produce

chaprer (Sura) like

ií

And call your witness., Àd úapers if therg ar. e any besides Allah, ii your (doubts) are true.

if you cannot _ and surel¡ you cannot _ then fear the fire u¡hose hiel is men and stones which i, prç"r.ã But

for

those who reject revela&on.,,

(He2:23_24.)

The bottom line of this challengc is that if the Holy err,an v¡ere to have emanated from othoigirrg -rã", from Allah, there would "ny h"ï3..." y contradiction, io iq "p"rt*."n, it would have been TTy possible to 6nd flaws in it.

. In sirnilar verses Allah says: ..Or.

tþ

may s^y .He forged

it (the Quän)'; Say:' 'bting îh.n ì.r,

chapters, forged, like unto it ånd call (to yot1r aid) whomsoever you can,

other- than Allah, _

truth.'

you speak the

If then they (your false gods) ans\¡/er not your (è¿l), kn"õ that this

revelation is senr down

(rçletÐ *ith the l¡nowledge of Allah,' ,rrd th..t there is no god but He. Will you then submit (to Islam).,, 1t:íl-t+)

Gte

In the above verses' a challenge is thrown to all those who disbelieve in the revelation coming from Á[ah as the fountainhead of knowl"ag.. At the same time, an is r, ,"lr.1"ti;;';ro_ 1n:wer given that inclced ir .thi.;lr;llö z\llah (S.W.1'.) and n,thing ^ likc ìi can bc pr'<.luced. i_ ,;_ 4t

st¿ted as:

"Say: If the whole of Mankind and Jinns were to ga.ther to produce the like of rhis Qur'an, they could not produce the like of ir, even if they backed up each other with heþ and

support." ftIQ 18:88)

Apal

.from .Allah (E.WÐ, rhere is no other source of knowledge that can claim ultimate truth and make absolute generâlization likè thelbove verses have shown. T9 put it simply, nó rhan .or his knowledge c.n claim the ceations of þht, day and nþht. above Qur'anic verses teach us that man is challenged to produce :thing similar to the noble Qur'an togethèr rvith allihe ,upport he can marshal - if he can - which he cannor as emphatically siated by Allah. So man should exhausr all his critical anaþis to ,.. if he can something similar ro the Qur'an if lie is in doubt. Aflah, ifuough his mercy, is encoura¡;ing man to critically examine the lur'an, then Muslims are under stronger obligation to critically examine theorres that neglect revelation as a source of.knowledge. if flawless rwledge, (i.e. the Holy Qur'an) is not raken for granteJ and is to be f

ly examined, then man-made theories of socialism, capitalism and

should not be ¡lindly accepted. It is quite unfortunate that some are slavishly and uncritically adopting secular and un-Islamic traditions of knowledge. These theories are formulated un-Islamic scholars who are oblivious of the Islamic parad.igm, ch'is unparalleled in its critical challenge of the founàation-of , even of th'e Qur'an. If ,Allah throrvs a challengc on a similar Qur'an, then it is incumbent to review any theory of which makes a claim to truth.

the Qtu'anic perspective then, man has bcen cnjoincd, at timcs tak¡n tg by Allah S.\lØ.f'. to engage in rcsearch ancl to stucly ¡ask, analyze all pheqomena. In a characteristic srylc, Allah (S.\V.'I,) upbn the Muslim and cven thc ni¡n-bcliever to cxamir¡c ancl His signs and creations in Ileavcns ancl r¡n l.larth, i. s¡racr: nncl 42

through time as well as in every aspect of soçio:economic, political ¿nd technological spheres. ' Research Methodolog¡y in

l¡lam

rn rshm, knowledge involves'both rcvelation ftom the creat<¡r and the of humen reason. Ho-eo.r, explained in the methodology section, ievelation is the superior form ", of because it spdnç from the. Grearor u¡ho is Holy and þd"¿g. Flav¡less. Reason.and all thSf accompanies it may either to "onform revelatiori (which is accepabþ o" *"y not be ir .ooror"nce v¡ith revelation due to the nature of adulterating influence of some values prevalent in the environment (rence unaccepable). t<no¡vJeaqg derived through the eiercise

The heart of human reason is the intellect. lvfan has been specially endowed yú ú: requisite qualities.of cdtical thinking through'th. ,r." offris intellect. Intellecual reasoning is highly ptaiseã and eãcouaçd n Islam. As Shehu (1997) explains:

!7ith regards to the intellect, the eu'an implores mankind to make use of sevenl

of acquiring knowledge such. as reflection (tafakkur), iniellectual methods

unde$tanr,ting

(tafaqquh);

meditatiom/contemplation (tadabbut) .., discemmenr (ta'aqqul). All th.r. words, have been used in their various verb forms in the Qur'an.

...the Qu'an calls on hgmanity to make of their sensory orgaàs to óbserve .the universe in order to , knowledge of the truth ... Based ".qoir. otr thir, *. ."ri ,"y that the Qur'an approves of empirical studies and expedmentation - and . observations (in rã f"r as it is in ,, consonance with Isl¿mic moral values): use

To some un-informed

;

.t!;

:. i

Muslims arrd especially non-Muslims, the ptinciplé of positive or efnpjrical i"q"ttl'. thøt isr,bCsed on the scientific critical teview of facts,is latgeþ.a product,offWeStêin thinking. 'When one lòofts dt verses of ,the'Holy, Qur'an, it,béccilnes clear that the Islamic methodolog¡r or paradigm is tlrç fi1-¡ to start introducing some attributes ofscientific,thinking.'r . . r'.'l',11 " - r'¡'.

"On the. Earth are 'dþs, (of: Goü's .for those.whcf ..haiie 'F¿i.th u¡ith,sertainty. As'also in yourselves; will you nor. rhen: seéfr..ftIQ 5120existence)

. 21). ,tg1þ:

And again:

,ff"':llil.';:5;lïoïj;

th¿t We pour forth water in . abundance, and l7e split the earth in fragments, and produce therein corn and gtapes and nuuitious plants and olives and detes and enclosed gardens dense with lofty trees and fnrits 'and ,fodder - fot use and convènience to you and your cattfe." frIQ 80:24-32)

In all the verses'rnentioned above, Allah uses some specific concepts Iike 'nrbsi¡uun' and 'yarnuf to .n"our"g. man to make research and look out for His sþs in social, physical and other nafiral phenomena. scholars of Arabic have suggested that these concepts cover scientific 'attributes of investigatign (i.e. to observe, to investigate, to study) so as to.understand Allah's por¡/er of creation more and to gain strottg.r r^ittr. The aim of these exhoitations is'to make hur4ankind to undertake scientific investþtion and tesearch so as to understand:

the origin and basis cosmos generally.

of creations in

the odgin and basis

for

space,

in time

and

the

the social and biological make-up

man. o d

the basis for raising the heavens and 'oeautifring them. the wonderful creation of animals and their use for man and the envi¡onment. the science of the creation of mountains and how they are ñxed

in time.

the nâture <¡f proclucing f<xrd together with all accompanying scicntitìc accomplishmcnt producti<ln etc.

rhc

of famring and tì¡ocl

In reality, Allâh is creating in these verses of the Holy Qor'"n the first principle of empirical rcseatch. This is the encouragement of man to engpge,in a cdtical i"qd"y (nazr) using his well-endowed intellectual rearsoning (riC) t" study the nati¡re of all thinç. What this means is that for centü¡ies, long bçfore th. of Renaissance and Enlightenment in "g. Western Europe, Allâh (S.W.Ð had laid down the elements of empirical i"qitf. Gitical thinking is equally a Qur'anic phenomenon, and not the prerogative discovety of Westem thought as popularized by scholars suc.h as ,{ugust'Comte and others, Indeed, a Muslim sociologist anci historian, ,tbdur-Rahman. Ibn Khaldun, developed the science of society (,{l Ummn) 400 years before August Comte in which he emphasized úe.critical ellmmation of facts. An Isla¡nic reseercher, then, should first and forernost consider the fact thet A[ab (S.W.T) has comrnanded him to undertake research in his aten of study from the Islamic perspective. By implièation all studies in social or natural science have a spititual linkage with the Creator because it is ,tllah that creates and the nâture of all things as taught to .Adarn (AS) ir from Allah (lIQ:30-33). Furthetmore, the Muslim or non-Muslim ngagÃgir *y research undertaking is endowed u¡ith the wisdom ftom Âllah, the Knowet of all things, the Wise..

The'fact that ksiowledge cornes ftom Allah (S.\üf.Ð, is passed through diffcrent geogiapby and times; furthe¡ enhanced and developed by peoples of diffcrcnt times ahd cultures through generations of mäny cirílizúiorre, makes it þowledge) to be a heritage of all humanity. Certainl¡'wc koow it is incorrect fot the \ü7est to be showing with all fe¡fæe and pomposity that scientific discoveries are singularly products of Westetn acconrplishrnent. It also has to be acknowledged that hla¡niç civiløation contributed significantly to the development of knon*'ledge- úrough the use of Islannic rnethodolog¡r during its golden d"yr.

Âimo and Obþctivee of Research on lelarnization of Knowledge

ß a ganeral end clear purpose fclaf'nizaúon'of Knowledgg, and this is:

There

for undefiaking research

to desþ and develop an enabling methodologSr in Islamic thought that v¡ill conüibute to the development of thoqght in contemporary times based on.the ideas, values and realities of Is.lam;

to enhance the undersanding of the Islamic woddviev¡ based on the principles of Islam that is useñ¡l to the issues in contempomry thoughq and

3! to

bdng back the glory of the Islamic civilization through developing the unique intellectual cultüal and scientific resources

of the Ummah. For this putpose Muslims must embark on the IslamÞation of the humanities, natural sciences and social sciences based on the Islamic methodolog¡l

The objectives of research on Islamization of Knowledge are in line with the long-term obiectives of the IIIT as spelt out in the IIIT O{lgç"ia Ofñce) brochure. The obiectives are:

al-f

to develop and present to the wodd an alternative system knowledge that is in accord with the Islamic woddview;

btr

to evolve a ne'ü/ system of education (at all levels) th¿t will serve means of imparting and transmitting the Islamic systern of

^s ^ knowledge;

o-r

to initiate a process of making the Islamic system of knowledge prevail over other systems of knowledge; and

to use the Islamic system of knowledge to rnake the Islamic civilization relevant and dominant in the future.

Operationally the above objectives ate rcalntblethrough:

Engaging in research on the implication of adopting systems of methodology other than the Islamic methodology in the strrdy of social and natural phenomena.

ütr

Examining, identiSing and criticizing the epistemological basis

. üill

of un-Islarnic methodologies.

Proffqing and improving the Islamic methodologies to replace the defective, inadequate and un-Islamic methodologies.

ir'0 v!

Undertaking research on Islamization of all disciplines. Fublishing the works on Islamization of knowledge by scholars, researchers and Muslim organizations.

vil! "4

Holding specialized conferences, seminars and workshops on IslamÞation of knowledge

Td¿i"g gr_orrp discussions to improve and assisr in making the . ideas on Islamization to crystallize in cogent, concrete- and definite ways.

tttt

Establishing a frainework of deveþing rhe reli:vanr curicula development of requisite t tr"u.ag. at all levels of,

for the

. leaming.

Selecting a Research Topic on Islamization of ìhowledge

ïn conventional research undertakings, there are generally elabomte and sophisticated techniques of conducting in the humanities,

".r.at.h", social and natural sciences. There are also qualitative and quantitative desþs fot.data collecrion and analysis that have been deveîoped over

the-decades. Ary standard text on survey techniques or research methods ca¡r gurde, the researcher in idenifu"g m. basic steps of research and explaining them in details. The choice of

a research topic represents a cridcal and impotant aspect or any.given rcseatch project. For conventional research, *"r¡ f".t"t. are said to lead a researcher to. choose a given topic. while tháse same

f¿ctors may be the ver-y ones that also leaã a Muslim researchet to select an Islamization of knowledge topic, it is important to observe that for a true Muslim researcher, his/her Islamic values and beliefs affect each of these factors in profound ways. The factors include the following:

Experience:

,{. researcher ot a prosPective tesearchet may

understand issues and problems in everyday life. The .experiences he/she gains in day-to-day interactions may make him/her to ponder on the need to investigate particular issues, factots, problerns or things. In this case, the tesearcher may

develop strong confidence

in the need to

study

the

phenomenon scientifically so as to ardve at developing a body of knowledge that is objective and devoid of any conjecture or common sense notions. Coqrmon sense ideas may not entireþ be scientific.- The research in this respect is impotant because an ordinary peîson may reach a conclusion based on everyday experienee,.even though he/she may be right or wrong in a way. But with a tesearch based on proper investigation, the researchet may find the level, dimension, exact implication, consequenced etc. of the problem in question - which would not have been possible without the research. In effect, everyday experience of a happening, or observation of certain things or phenomena can constitute a basis for selecting a topic and conducting a research undertaking.

Intuition: This is another important sor¡rce of selecting a topic for a research. Allah S.W.T. has. endowed man with a resourcefi.rl faculty of reasoning. Ideas usually come to rnind without any effort on the part of the þerson through intuition (Ilham) or through a hunch. \ùüestern thought recognizes irrtuition as one of the ways of generating ideas for reseatch. Unfortunately, however, Western scientists latgely negate the power of Allah in bringing about inn¡itive possibilities in the development of thought. Some are not even aware that it is the Creator, Al Khøliq, md the source of all knowledge,.4l-Alin that gives the power of intuition and hunch in generating ideas. Muslim researchers frmly believe that all ideas coming through

intr¡ition are from Allah S.W.T. Such ideas cân sen¡e as the basis for selecting a topic, developing the idea and engaging in research. However, intuitive skills aie not uniform amongst humans or even animals. Some persons are more gifted with -Many original scientiFrc discoveries intuitive skills than others. in many Frelds do come through intuition. Some discoveries of scientists such as Newton, Archimedes and many others c¡rne 49

through intuition ftom Allah (S.N7.Ð. Western scientists do not acknowledge this, though. One unique way of deveþing ones inn¡itive skills is through reflection'as well as the reading of the Holy Qudan. In moments of calm or pensive moods ór. dax and draw from his inrier imaginative resources and genente ideas through intuition. Also, as one is Èading the Qrr'"n, he/she can cogitate, reflect and get futther insþhis on the need to inves¡gate a phenomenon. At other tirnes some thoqghts just strike or flash leading the reader to greâter

insþhs on 'Original

some important issues.

Thinking: As a body of knowledge is being

developed, a researcher is expected to move ahead and

deveþ

or discover nev/ areas of thinking. What is obvious is akeady known; thus a researcher should try to break new grounds and initiate original thinking. Less emphasis may be given ro what has been confirmed as universally true and scientifically proven unless there is' a room or a need for further d.o.íòpm.nt. Occasionally, there may bé the need to replicate researches to èonfirm reliability and validity of past researchers. However,

the development of new thinking affords the for getting new and fresh insþhts through exploiting our God-given faculties, to the maximum, to rcalize essentially

opportunity

the favours done to us by Allah and for the betterment lives on this temporal and rnundane earth.

of our

Original thinking may come due to experience or intuition.

peßon. What is needed, however, is that for original thinking to produce a good research topic, also differs from person to

the researcher is expected to have a good sense of imagination to organize the concepts and ideas in a systematic fashion. ,{lso, the researcher needs an apprëciable level of skills of articulation to put the thinking in perspective in the research undertaking. and

On the whole, the ability of a researcher to develop original thinking and to select a topic comes from Allah S.W.T. and cedit should be due to Allah S.W.T. so as to get blessings in this world and the hereafter.

The issue of identifring a topic and selecting it fot reèearch is seä by some scholars as symbolizing the introduction of values in the researcir undertaking' In social science research, for instance, values âre s(æn as some kind of judgements on u¡hat is good, bad ot desirable. In

conventional science, values are seen as factors th¿t may bring bias into , research. For a research to be obiective values shoulã not be-_ inuoduced in reseatch. scholars âre,'howe\rer, not ¡greed.on üre issue ' of eliminating values in sooal research. This iô b"äor", at times, by a topic eÌren at the onset of the rcsêalch, values may come in; ¡electing why do I consider this topic rather than the other onep' what is 'i.e. universally ici:epted, howerrer, is ùh¿t after selecting a topiç, the reseãrcher should base his/her investigations on the cauóns of s-cience.

As v¡e have seen in the sectibn on methodologr, there ate fundam;ental problems ,¡¡ith the empirical scientific methods of inquþ and the problems sf science as.espoused by westem scholars anld,iesearchers, have nog as yet, settled the issue of value-&ee scientific

i"qirf.

CHAPTER FOUR RESEARCH METHODS AND AREAS IN THE ISLAMIZATION OF KNOWLEDGE UNDERT.AKING Baffa Aliyu Umar

lntroduction

It is qrúte

obvious th¿t the dominance of the lù(/estern conception of knowledge with its positivistic methodological sr¿nce has dominated the present co{pus of knowledge in many disciplines. The coming oi modern knowledge through the influence of colonial educational insti.tutions provided the impetus for strengthening and solidi$'ing knowledge ftom the l7estern methodological point of view in man¡r Muslim societies. Presently, postcolonial educational structures are largely a replica of the ìüüestern educational system.

As a result of these unfortunate ci.tcumstances researches are mostly conducted from the'Western methodological perspective. The various branches of learning in the sciences, law, arts and humanitjes as well as the social sciences are heavily indebted to the systern of inquþ from the West that reiects, conderhns and disregards revelation as a source and means of gaining develop{nent and disseminating knowledge in our sensory wodd.

There is no'ü/ an urgent and imperative need to classifr, research, develop and disseminate knowledge from the comprehensive Islamic methodological framework. This chapter attempts to discuss the research methods that should be used for this great task and follows this up with a long list of prospective research areas. Research Methods Research in an areaof Islamization of knowledge is likely to follow the same basic steps as in a conventional research undertaking except that the step is carried out has to be influenced by the Islamrc methodology discussed in chapter 2, This section aims to guide the newly initiated

researcher

to the Islamization of

'knirwledge undetaking on about

eonúlcting a tesearch proiect. It discusses the.various steps of carrying out reseatch ftom a Muslim researcher's perspective starting from review of literan¡ìe thtough building on the wotk of others to using the Islár,nic teference point.

.A" Review of Literature This is one of the more reli.able ways of developing further researches based on the contrib.ution of past researches. The researcher starts his projects by underaking a critical review of past studies made in the same âfea.

The reasons necessiating the need fot this critical review are as follows:

sorne researches the emphasis

based

descriptive/exploratory methodolog¡r and so there may be need for frrrther quantiative research in the area.

ä.

sorne researches the studies may have validity and reliability tests.

in.

to be replicated for

sorne.researches the studies may be undertaken again so

to review, essess, examine the trends, patterns or impacts. ,{,lso some reseatches r.nîy be based. on cross sectional or longitudinal research

desþ.

iv.

the anaþsis may end up generating some theoretical assumptions. As a result, there may be the need for another reseatch to be undertaken to formulate and test these hypothetical assurnptions.

In some reseatches

times the researcher would critically review all relevant literature in the field aking into consideration their weaknesses: Fot inst¿nce, thete are a nurnber of journals that document rich and useful information on myriad aspects of the Muslim world. These iournals.includc:

.Islamic LawJournal

. o o o o . . o . o

.8.

Joumal of Islamic MinorityÁ,ffàùs Journal of ,trab Affaiß The Muslim World Book Revieq, The Middte EastJoumal

,tmericanJournai of Islamic Sooal Sciences Index of Islarrüc Literah¡re

The pakistan Development Rq/iA, Arab StudiesJoumal periodica Islamica

,{nb

Sciences and philosophy

Arab Studies euarterly Jo'rnal of Murtilingual and Murticurtual Development

Buitding on the Workof Others

Researchers. working on Islamization of Knowledge muit build on trre wotk of other researchers who have made past contributions in the.

various disciplines.

this.resp..q-

,ho.

a good body

{s Joumal of Iel¡mic lociai .:8.

5,::I+:

of literatute in the Amedcan -lJ"_t Sciencås (AJISSt'.' *;; u.àãaoug,y, ritil,"¿, p"riti.¿

.o'

ùcrence' ,'conofrilcs sociology, ^En¡s¡ernog* Ânthtopology, pubtic'Administration, Islamic.History, Education, Èry.t ot"g'n,'W.rtämiz"tioo,

_o¿."riw

*¿

even globalizarion. There is a rot ãi rrl"-i. rr*"*l-J,l-'good collections of.Muslim/Islamic body of knowredge ;;"r.d üärå.r, drscrplnesi .¿1't the end of this book an attempt has been rnade to organize a lisr of matedals on hlamÞation or r-o*r.E rJ*.¿ irnattefs' These books and many mofe sefr/e es the ""Jiesource Éasic if*.id: for reviewing, studying and leam'rg ir"r-lrräLru"î .r Knotü¡redge scholarshrp.

through thequeôt for moie knowtedge. fi::-l._*:::1î:lîn"o Just toundaüon structufe, the development of knorvl.dsã is. in a rlar, ¡o.ntingent.upon the pteceding il;Ëdg;. .';ì..;jrä*ìrr io -ï.iìää.i".i. ¡rKe ra)ãng a

knowledge may be

"r "

*,rft of oriiinal initiaüves.

ideas prüousþ developed may ôerve as ttre catãþst får ge.rer"tirrg more khowledge. This is precisely why the rich resource of knowledgã

developed'by Muslims,and others on the Muslim rvodd, Islam and Isl¿mization of knowledge, and which is documented in books and journals, will senre as'a rgservoif of knowledge fot' posterity.

C.'

U-sing the Islamig Refercnce Point.

Throughout the Muslim wodd, as in other parts of the wodd, the influence of the Westem methodolog¡r makes it compelling for many iesearches and scholars to rcly on the theoretical mâteriah ;f !Øestem thinkers. The theories and ideas propounded by Western scholars in the sooal sciences ate laryely devoid of recogni2ing the truth that knowledge eman4tes,frqm Allah (S.W,T.) and that it is supposed to be used to se¡¡e Him. By glorifing positivism to the level ef ¡sligion, the. main thn¡st of Westem-socirt IttittLitrg becomes l"tg.ly deficlnt'^nd' incapable of understanding the whole-truth.' In the natural sciences, undersandably though, the theories propounded are largely exa'êt'and scientific; the subiects of their studies are inariimate objects and this gives room .for more gbjective and ruthful theoretical analysis. However, eyeri the nah¡ral scierices do not consider Allah (S.W.T) as the'suprerne inheritot, creator and manager of the natural world.. For the scientist the cosmological developments are natural developments of nature, not God the Fashioned. Thus, this pe*erted thinking in the nahrral science wodd goes convzrry to the Qur'anic conception of creation.'Alleh (S.W.T) says:. ,

Glorifr the narne of your Lord, the MostHish , 2. , \X{ho has' created (everything) and gives (it) order and proportion

\X¡ho has ordained laws (of existence,

evolution and conduct) and shov¡ed guidance (for all creations)

(FIQ s7:1-3)

These verses- negate in clear terms the false notion that creations in the uniyerse evolve naturaþ by chance.

The Islamic conception of knowledge conceives of ceations - nature as wo.u-lj say - as inalien¿þly sprtging from and a.p.rrå.rriãi ** 1ther9 Allah (S.$rz.T). Thus, îy itself ; 9:?r":, ó.;;"äìt af. Therefore, kngwfedge on narure "ã*,iãg must come fast from i"tt."i"r. o".

the convincing proofs abour the dçendent-"""¿ïå"'"r-¡r (especially man). is that despite p"."Jirrg-f.""*r.ag. available, creations cannor determine life and-rfr., d*tir, ;."rhL .îiä¡ro,

.t.l.u::r,

and disasters' time and space as well as other processes-of existence and

evolurion. It is onþ nl aU_gowlng Creator, Allah, that ultimately -'trr.-îä¿¿r. regulates and determines these lrocesses in unfortunately, conventional social natual science"u¿o ,roi .orr.o.r. "nå and discover knowledge to go beyond the narrow .on¡o., olî"ro. and positivism. It is only the Isiamic conception'or r.".*riãgã rh"r develops knowledge from the basics (i.e. from revelation).so or. reason,/positive thinking ro improve àn *hat ,ve "r'ro have i' at

Á;.J

mundane world.

Again' there are some beautifur verses of the Hory eut,an that., succinctly summarize the names of the creator rvho has direct cont¡or 9y1 the processes of evolution and conduct of life

Allah (S.WT.)

;;;;;;..

says:

He is Allah, beside

u¡hom

no othe¡ god worthy of worship; who knows þú thi"gÐ both secret and open. He is the Most GraJous, th-ere is

Most Merciñrl. 23

He is Âllah, besides whom there is no other God worthy

9f y-o1hip, the Sovereþn, the Holy.One, the Source of

peace and perfection,. the

of fairh, the of -safety, the Exalted in might, the Guardian

preserver

Compeller,.

the

Supreme.

clory.be to Allah (High is He) above all that th.y associate as partners with

24 :

Hirn.

He is Allah, the Creatoq the . Evolver, The Bestower of . (all) forms (or colour). To Him belong the best and the rnost beautiful na¡nes. All that is in the heavens and earth glorifr Him. And He is the Almþhty, the AJl'Wise. SlQs9:22-2a)

The vay Síestem thought pewades the Muslim world and educational establishments conüibutes in relegating the 'Islamic conception of knovledge to the bacþound such that the Islamic paradigm is not ei.en considered by some Muslims and non-Muslims in social and neturel science analyses. Côlonialism and colonial influence are to blàme-for most of these negative impacts.

Fot ovet 300 years norv, the works of Westem thinkers have largely dominated the perspective of thinking in the Muslim world. The voluririnous and largeþ stale theoretical ideas of Western thought are serving as. the lens that scholars (even Muslim scholars) use to view socid ¿nd îrtuø,l phenomena. Until four decades ago, there was no concerted aftefnpt to fully develop Islamic literature in a critical sense so es:to: appeal to modern conditions, and to serve as the yardstick to gagge knowledge from'the Isl¿rnic paradþm. The journals and books cited in this book and in other sirnilar publications have made a g¡ganuc end mañ¡'elous contribution towards delineating and systematizing the poeiiion of knowledgi in Islam for the Muslim Ummah and indeed for the entäe vodd. Ïtte lslainization of knowledge undetaking is surely going

benefit and..cd¡aibute more

in ihe drive toõards the

dcvelopmerrt of knowledge from its true, divine perspective within the Pur:'lew of Islam.

Muslim scholars are saiviog to develop the Islamic paradigrn ãnd the 57

g{uc-ltional process in all their rami6cations in ordcr to bcqucath to dre Muslim wodd a rich intellectual legacy for thc umm¡h äd for ùc world. They are taking up the gigantic task of reorieqting knowlcdge in its original sense. This Islamic intellectual qo.tt òf isl¡oiz¡tion is definiteþ an impÒrtant developrnent for educ¡tion - Muslim cducetion in particular - in this rnillennium.

Âs

scholars, researchers and students are showitrg kcco intæest in studying social and natural phenomena from the Tø'biâpeftpcctive, a geat body of knowledge on Islamization is; as-" .onr.c,rêrr"., bgr"g 'cridcal articulated

and developed. ,A,s a result there will be more Y*,î', thinking and integtation of the good and acceptable wesrern thought into the domain ãf untainted käowledge proper as it is revealed and raught by Allah (S W'Ð. appraisL of godless

The intellectual accorhplishment on Islamization of knowledge supposed to be the main reference point fior.scholars,

"...*Jh."r, students and.ordinary persons for centuries to come..As more scholars of the fundamental deficiencies of the s7estem $ought sysrem, the Islamization of knowledge *iU .*^irrf/fill þ:"i." and provide a more ¡eliable sysrem oi tt o,rgt t oot ârrly to the Muslim but to even the secul¡r system of education. become êonscious

;;;

Research Areas

In this secdon, an attempt has been made to roughly caægorÞe potential areas of research in the Islamizatiori þ"..ri by spêcialization/discrplines and subject areas. one commån area that cuts across all the disciplines is the prime need for research in the

theory of knowledge in both social and natural sciences. Below are the various categonzaaons: Q.{eedless to say this list is by no grr.*, exha.ustive.)

Knowledge in Islam

Islamic Conceprion of Knowledge Islamic Vision of l(nowledge in Contemporary Times The Ideals of Knowledge in Islarn The Origin and Essence of Knowledge

\58

Paradigms and the Development of Knowledge Tou'ards a Neutral Paradigm of Knowledge Isiàmic Values and the Development of Knowledge in Islam

Islamization

of Knowledge:

Review

Problems, Challençs and

Prospects

Islamization of Knowledge: Philosophy and Principles

T¿vheed and Knou¡ledge: Towards Analysis

their Dialectical

I-inkage.

The I*ga'ty and Contribution of Islamic Science to the Deveþment of: a, Social Sciences (*ith emphasis per atei of

specialization)

Natural Sciences

(*ith

emphasis

per îte of

specialÞation)

c. À

7. 2. 3. 4. 5. 6. 7. 8; 9.

Sciencee

, 17, 72. 13. 14. 15. 16. 17. 10.

Humanities (with emphasis per area of specializaaon)

Theory of Knowledge in Science. Philosophical Foundations of Modern Science. . An Andysis and Critique of Modern Scientific Mcthodö The Qut'an and Modern Science Islamic Philoiophy of Science ,ttticulating the Qur'anic Methodology in Science Pdnciples of Islamic Science The Issue of Neutrality in Scientific Inquiry On Leu's of Causality in Westem Scientific Thought Pdnciples of the Law of Causality in Islam Ethics and Genetic Engineering. The Ethics of Technological Development. Ethics in Science and Technology. Application of Islamic Principles in Science and Technology. Atti¡¡des and Practices in Sciences and Technology Research. Cosmology and the Qur'an.

Towerds Islarrrnng Scientific Disciplines @iology, Physics, .

Chemistry, Mathematics etc.)

C. l. 2. 3. 4. 5. 6. 7. 8. 9.

Educaaon IslamiclheoryofKnowledge A Review of EducationalTheories CurriculumDesign, Developmerit and Change Islamic Conception ef Educational Curricula. The Islarnic Pespective of Teacher Training ilducation. .

Islamic Petspective on Teacher Education. The Task for Producing Teachers for Islamic Education. Values and Ethics in Educational Ptocess. Reconstructing lslamic Teachet Education. 10. Tov¡atds a Sociology of Islamic Education. 11. A Review of the Philosophy and Foundation of Education. 12. The Pattem and Impact of Educational Administntion and Management,'

13. Islami"c Perspectives on Adult and Special Education. 14. Economics of Education and the Fpture of Educational Dei'elopment.

15. The Dilemma

of Chilä Psychology and Child

Development in

Contemporary Times 1ó. Adolescent Psychology and the Human Developmental Crisis. 17. .The Socio-Economic Conditions and Psychological Disorders and

' Mal-adfustments in Society 18. The Techniques and Process of Guidance and Counseling. 19. The Impact of Guidance and Counseling 20. Studies in Special Education. 21. Sociel Integration and Social Rehabilitation for Children, V7omen, the Disabled, Beggats and Other Groups 22. Educztional Development Theory and Practice 23:

Gendet and Educational Development: Pattems Consequences and Prospects.

24. Towards Sustainable Educational Development. 25. Dorelopment of an Educational Poliey Framework -

'D.

\ùTester¡ vs. Islìrrüc Conception of Ecology: Ptocessing and Ptesewation of Endowed ResourceE. Population, Geogaphy and Enyironmental Resources: An Islamic

Ecologyr Envircnment and Land Management

3. 4. 5. 6.

Penpective Farm lvfenagernent frorn an Islamic Perspective The Science of Rain and the Power of Allah, the Creator

Study of Weather and its Impact on the Environment from an Ishmic Perspective. !7ater Consen¡ation and Management in \ùTestern and Islamic Contcxts

Economy end Society

l. 2. 3.

Rffies'ing Seculat Economic Philosophies Muslim Response to Industrialization in Modern Times The Econornic Impact of Industrialization and Urbanization on

Baf¡king end Interest: Theories and Practice Problerns and Prospects of International Trade amongst Muslim

5. 6. 7. 8.

Cor¡ntries.

Public Expendinre and Investrnent Islamic Models Islamic Theory of Disribution, Employment and Welfare Employment and Welfare Economic History and Development of Muslim Economies to the Present Day 9. AppfyingEcónomic Models to Islamic Financial Theories 10, Irl¡mic Finance and Investment Theories, Practical Problems and Solutioas 11; Futr¡rcs end Islemic Markets. 12. Islâmicl¿bôur Econômics 13. \\eTh"oty of Dorelopment from an Islamic Perspective. 14. Toryards a Theory of Value in Islamic Economics 15. Concepts, Philosophy and Syllabus Development in Islamic Economics 1ó. Islamic Farm Economics 77. Islernic Economic System in Welfare Dwelopment

F. l, 2. ,.

Sociology The History of Social Theory Development Contemporary Sociological Theory: Review end Altematives. Islemic Social Thought

ól

Past Development

4. 5. 6. 7. 8. 9.

Sociology of Islamic Societies The Demography of Muslim Communities Sociolog¡r of Muslim Military Power Sociology oflslamic Law Sociolog¡r of Islamic Education Gender Studies in Islam 10. Inequality and P9veryy in Muslim Nations .

1.1. Race, Class and Islam' X2. Social Welfate and Islam n3. Social Problems ftom an Islamic Perspective

14. A Study of Urb¿n Muslim Communities' 15. The Economic Anthropology of Muslim Societies 16. The Social Psychology of Muslims in Modem Times 17. Muslims and Small Scale Industries 18. Muslims and T arge Scale Industries 19. The Contribution of Muslims to Agricultural Development 20. Islam and Colonial Exploitation 21. Underdeveþment and Neo-colonialism: ,{,n Islamic Perspective 22. Lslam and Media Studies 23. Tlhe Sociology of Political Development 24. Uwt'¡ of the Ummah 25. Btotherhood (Jkhuwwa) in Islam

26. FamiyYalues in a Changing Society 27. T\e Cul¡¡re and Personality of Muslims in Contemporary Times 28. Islamic Social System. 29. Peoples and Cultures in Muslim Communities 30. The Muslim Nations and Globalization 31. Islarn, Sociology and Global Communication Systems 32. Muslim Organizations and Muslim Unity 33. .¡{,ttitude of Muslims Towards the Shariah 34. Attitude of Non-Muslims Towards the Shariah 35. Impact of the Media on Muslim Personality and Culture 36. AlnE'irarci and Beggingin the Muslim Community 37. Self Development and Economic Opportunities 38. Islamic Perspectives on the Problems of:

(a) Ch.ildren

(b.'wo*.n (c) The Aged 62

({ .

rne Oppressed etc.

40, Musliirr Brcthethood and Islamic Movements

Political Science

1. . Isla¡ñic Philosophy on Leadership Iæadetship in Islam Basic Concepts in Islamic Political Science 4.' Elsnents of Governmentin Islam 5.' Ptinciples of Governance in Islam 6. Islamic Political Institutions 7. Islamic Politics 8. Islamic Political Deveþments 9. Islemic Politicd Thought 10. Politics in Modem Sates 11. Islem and Constitution 12. Islrun ¿nd Constih¡tional Deveþment

2. 3.

13.'Politics and the Shariah 14. Opinion and Behaviour in Political Process 15. Comparative Politics 16. Islamic Political Ideas 17. Tountds Islàmic Political Analysis 18. Mlitary and Politics in Islam 19. Isla¡nic Perspective on Democratic Theories 20. Islamic Perspective on Political Economy 21. Islamic Public Policy: Issues, Problems and Analysis 22. Pr:rrrciples of Islamic Administration 23. Islamic De'relopment Âdminisration 24. Ing¡c and Method of Islamic Political Inquiry 25. Islamic Perspective to Parties, Groups and Elections in Modern Politics

26. \Tteones of Intem¿tional Relations 27.' Issues in Public Administration

28. Isløunic Public Administration 29. Muslims in Intemational Politics 30. International Politics and Mass Cornmunication 31. Fedetdisrn and Muslim Minority

1? Yyt*y

Government and Muslim Minority

33. Muslim Leadership in a Secular

Corrì*_.rr,

34. Public policy Anjysis 35' Intemational organÞadons and the Muslim ummah 36' Diplomacy'in IslL: conflicr conãi.t Resorurion from Islamic "n¿ Perspective 37. Labour and poiitics from Islamic persÞective 38. Public Financial,{dminiòutior, - - ---t-' 39. The Stare and Nationhood in Islam 40. Naticrialism and Islam

42.

Voung Behaviour in Muslim Nations Culture and Democraø"ion from an Islamic point llj*d."

1? l.I*4 $Sht" and Setf-determination in rstam 44. Political Socialization and Neo_colonial Exploitation 45. Power and Authority in the M"rli_ !Ø;"î 46. Economic and potiti.¿l A;;;;; * Regionat political Independence in Muslim S,"t r.--'"" H.

Management Sciences @usiness Administration, Accountancy)

Qgr'anic Perspective on Business Business Management in Islam

fgot<;kleprng and Fina4cial Records in Islam frinciples in Business M""d";;;;*' Pdncþles of Administratirr.î_rg._.nt lslamic Buqiness Law in Islam

5lrl.

Towards Islamic Co¡porate AccountinE Preducüon Management in Islam

profit Organizations |-talagement of Non in Islam Understanding oryanizauonã Perspective

il;;i;

Towards Islamic Company Law

Islamic Finance

Taxation in Islam

}:."y"yg

System from an Islamic perspecrive

Islamic Pdnciples ofAuditing Investrnent in lslam ""d

I";;ri;ä"

fror'

an.. rshmic

17. Management of Investments in Islam 18. Markõting and Sales in Islam 19. Personnel Administration in Islam

20. Islam and Intemational Business 27. Oryanizng Coqpotate Policy and Strategy from

aî

Islamic

PersPective

22. HumanResource Development of Muslims 23.. Islamic Banking System: Issues, Problems and the Way Forward

24. 25. 26. 27,

H. 1. 2. 3. 4. 5. 6. 7. 8. 9.

Law Shatiah in Islam: Importance, Principles and Application Understanding English for Legal Writing Islam and the Constitutional Law Shariah versus the Constitution Islamic FamilY Law Cornmercial Law in Islam Eq"ity and Trust Law ftom an Islamic Perspective Muainalat (Islamic Law of Transactions)

Criminal Law in Islam 10. Critical Review of Larv of Tort ll. An Assessment of Law of Contract 72. lVasilain Islam 13. CompanyLasv and Partnership in Islam 14. Evidãnce in Islam and Other Systems of Laws Compated 15. Usul al-Fiqh and the Development of Islamic Methodology

Islamic Futu:res Ma*et StockExchange Understanding Industrial Relations from ¿n Islamic Perspective Business and,{,dministrative Policy.

16. Law of Succession in Islam 17. Ijtihad and IslamicJurisprudence in Modern Times 18. Án Assessment of Criminal Procedure from an Islamlc Perspective 79. Labour Laws in Islam 20. l¡tetnattonal Law and Islam 21. Islzmic IntemationalLaut

22. Public Intemational Law and Islam 23. steh¡tory and customary Family Law: An Assessment from an Islamic PersPective 65

24. Review

I. t. a 3. 4. 5. 6. 7.'

of Civil Procedure

Language and Communication Reading and Writing Skills for Muslim Femonnel Islam and Theatre Atts Language Policy irr Islam Islam and Drama' Media English in Islam Muslims and Literatt¡re öe¡relopment'

L^"ryig" for Ac¿demic

pu¡poses

Oral l,i¡s¡¿turs in Islam 9. f4uslims and Contemporary Critical Methods 10. Dialectical Variations in English 77. Islamization of English 12. I)tetary Criticism in Islam 73. of Knowledge in the Develqpment óf English Thoughts 9ri:is. 14. Social Theory and Creative A¡ts 15. Understanding Phonology from an Islamic perspective 1,6. Influence of Amedcan Literatue in the Wodd 77. Inflsence of British Lirerarure in shaping the Thisking of Muslims -Mu-slims 18. English Language Development and L9. Use_of Logic and Semanrics by Muslims in Discourse: past 8.

and

Present

20. caribbea,n and cornmonwealth Literatue and their rnfluer¡ce on

Muslims

21. Psycho-Linguistics and

Muslims'

Oral

and

Written

Comrnunic¿tions 22' socio-Linguistics and communication process Amongst Musrims 23. Mass Media and Muslim Society

24. Repoting Muslims 25. Reporing Islam

?f l"39 Principles ofJournalism in the eur,an 27. Public Relations and Muslim Organizaùons ?l llews Reporting;E*ing l"o wãting iroor, "r, Islamic peppective 'L ??. _C"tl"nicarion and Development iã Muslim Nations 30. Muslims and Media Management 31. Muslims, Media aàd public Opinion 32. Muslims, Media.and public nolicy 66

33. Teaching the MuslimJorÂĄmalist in Feature Writing 34. Cornmunication Law 35. Mustim Media and Propaganda 36. Ownership of the Media lndustry 37. E;ffectof thĂ¨ Media on Hu{nan Behaviour 38. Dcicumentary Media and Muslim History 39. Photography and Visual Images in Islam 40. Impedalism and International Communications

REFERENCES FOR CHAPTERS THREE AI\D F'OUR Abu Dawud, Sunan ofAbø Dauød

Ali, Yusuf ,t., (1975) Tbe Hoþ Qar'an Texl,

Translarion and

Conmenîøgt, London: Islamic Foundation

Hanbal, Ahmad 8., Møsnad.

Ibn,{,bd alBa4 Jøni'ul

Baltan

Al- Iln.

Ibn Khaldun A..,Al- Muqaddinah. Ibn Majah,

Sønan of lbn

Mqah.

Khan, Muhammad M. and al-Hilâ[i,'M.T., (1995) kterpnraûon of the Meanitg of tbe Noble pør'an: ø Summarised Version of At, Tøbari, AL p,lûilbi ønd lbn Køtltin Riyadh: Darussalam Publication Muslirn, Imam, (1972) Sabih Mttslin,Lahore; Asht¿f Ptess. Shehu, S., (1998) Islatziqation of Knowledge: Conceptual Backgmatd, Visiou and Tasks, Kano: IIITN Publication.

Tiffnidhi, Sanan of At- Tirzidbi.

SUGGESTIONS FOR FURTHER READING Babbie,' Earl Wadwoth.

R., (1973) Suntry Rescarch

Methods, California:

Cochran, William G., (1963) SanptingTechniqøbs, New'York John

Wiley and Sons. Comte, A.,The Po¡itiae Pbitosoþþ.

Glock, Chades Y., (1967) Sarugt York: Sage Foundation.

Research

in tbe Social Scienæi, New

Raymond L., (1969) Interuiewirg S.trøtegt, Techniques ønd -Gotdon, Tacñcs; Homeq/ood; Doney Press.

!ams!4 M.H., WN Haníttz and W.G. Madow, (1953) Sanpte

Smy

Mghods andTheoty, New

YorkJqhn Wiley and bonr.

Kahn, R.L. and Chatles F. Conne[ (1967) Tbe Dlnanics of Inteniey, New Yotk; John Wiley and Sons Inc.

I(âplan, Abraham, (1964) The Conduct of Inquiry, San Francisco: Chandet Putlications. Kish, Leshie, (1965) Sany Sanþting, New york John Wiley and Sons.

Iazatfeld,, Paul

F. and Morris .Rosenburg (eds), (1955)

I-aøguage of SocialRcsearch,

Tbe

New York The Free,press.

Moset, C.4., (1958) Sunry Møltods in Social lue$igaîion, London: Iøilliam Heinemann Selltiz, Claire et al., (1965)

Yotk John TØiley and

Reseørch Metbods

Sons.

in Social Rclations,New

CI{APTER FIVE BIBTIOGRAPI{Y

Bala Sidi Aliyu and Daud Musrafa (Abu Muhammad)

INTRODUCTION There is no dgub¡ that the preceding chapters of this booii have gteatly convgyed the message of the importance of conducting on ".r.r.h., Islamization of Knowledge. The vadous pertinent issues nised on

concept and scope, methodological framework, methods, values, research areas etc. need reference matedals which a prospectiv.e researcher on Islamization of Knowledge can easily and conveniently lay his or het hands on.

It is against_this bacþound that a relatively comprehensive, though not exhaustive but selective bibliography on Islamization of Knowl.+" it considered appropriaie for inilusion in this book. It collecs bàoks, joumals and periodical citations considered appropriate and relevant to the areas identified under Islami2arion of rnàwteäge. By doing this, it is expected that researchers on Islamization of Knowledge -rvill' be

properþ directed and'thus derive the maximum benefit ãnticipated from any research work in the field.

The readei is hereby advised ro make a careñ¡l study of this book and utilize the vadous references made available in this section so as to have a productive and useful research outcome. Some items in the lillogtagtry are available in the mini research library of the Nlg."ra office of the IIIT. some could also be found in libraries of säme higher institutions such as Bayero university I(ano, university of Ilorin, Usman Danfodio University, Sokoto, Ahmadu Bello ûniversity, Abubâkar Tafa'wa Balewa University, University of lbadan and

of Maiduguri. Similarþ, the libraries of sòme Muslim organizattons such as the Muslim Forum, Muslim students Ssociety,

University

At-Tajdid Al-Islamiyy, the Muslim Congress, Ar-Raheem Islanüc Public Lib¡ary etc.

Some Arabic collections have also been added for the benefit of Atabic

readers. It should brc noted that many items in the bibliography in which the name of the journal is not çited tefers to The American Journal of Islamic Social Sciences (AJISS).

ANTHROPOLOGY

Ma'aruf,

Muhammad,

Anthropological Thought" S cienæs;

'1fhe Rescuing of

the

Muslini

Anaican Journøl of Lrknh Social

987, VoL 4:2, p.305-32-0

Mornin, 4.R., "IslarnÞation of Anthropológical Knou'ledge" in' 1989, Vol. .6:7 p.143'the Anerican lo*nal of lihnic Sockl 'îcieuès,

154.

Young Williâm C,, Review of Ahmed's "Toward Islamic Anthtopolog¡/' in tbe American þurnal of Isknic $ocial Sciances, 1988, Vol. 5.2, p.289-292.

BANKING t.

.,\hmed Ausaf, "Contemporary Experiences of Islamic Banks: A Survey'' tn Jounal of Objectiaet St*die¡, Volsme 4,.Jxþ 1992, P.66-t07.

Abdul Rahman, Dato Ahmad Tajudin, "Debt and Equity Finance in Islamic Banking: The Malaysia Experience" in the 5ú Intensive Odenation Couse on Islamic Economics, Banking and Finance Markfied, Leicester, U.K. Septembet 1997, p.l.-18.

þishnoi, Y.R, "Islamic Banking Some Unsettled Issues of stability and Growth" in Journal of Objectiae Stadies, Volune 4:1,

J$ t992,p.142-t54. fio"g LA., 'Reconstruõtion of Banking Thoughts in Islam" n lounal of hhnic Bønking àrd Finattce, Volume 74:3, JúySeptembet 1997,p.37-M Husaini, Nlirzæ Satdar; "Islamic Banking in Making" in Joarnøl of blanii Barking and Finanee, Volume 14:3, July-September,

7997,p.52-59.

Iqba[-Munawar, "Islamic Banking in Theory and Practice" in the 5b Intensive Orientation .col¡rse on Islamic Economics,

Blnking and Finance, Markfied, Leicester, U.K. September

1997,p.1-46. ..Islamic Banking: The lhaikh, Samir AËid,

curent profi.le,, in 5,t' Intensive Orientation Coursã on Islamic eoooo*iÀ, $e Blnking and Finance, Markfield, Leicesrer, U.K. Septembei 1997,p.1-23. shaoikh, samir Abid, "Islamic Banks and Financial Institutions: A^ Survey' n Jomrøl of khnìc Bar kir¿ and Finønce, y oh*; ìt,ì: 7997, p.777-127. Si-d{iqui Dr. Shahid Hasan, ..Islamic Banking System_A Word 9{ -Cygo1,' 14:3,

in Jomat of Ishnic Ba*iry ooi Fi*oo, Volume

July-September 1997, p,7 -lg

DE\¡ELOPMENT L

)

Ahmed, Yasin

'4.,

Abstract, Islam and Modemization:

Convergenc-e, Divergence and Compatibility,

/ Stefano, ..Islam and Urban Dwelâpment, jn Toaørd¡ !r.anca, tla-ryi<ayøyof Disctpliner, Hemdon, Virginia, tblS, p. 65_195.

,{",

7 :3

4g7.

Siddiqui, Dilnawaz

Department: A Muslim World perspective 4:2/277. zakaulah, Muh¿mmad Arif, "Iòlamic ci¡lture as an Essentiar Cornponent of A ComprehenSive Approach to Developmeni,

research riotes,

Humin Resource

Some lessons from the Malaysiai^ Miracle,, Disnane, Vôlume 3:23, 1995 p. 23-13g.

Intetþaual

ECONOMICS Ahmad, S. Thavir, ..fslam,s Integration of the Theory of.o¡ Invesrmenr with the of bistdbution,, in T:.V ¡onríA Abjectiw Sudia; Volume 5:2,July 1993, p.135_146. *Monetary Ahmad, Þolicy in lrl"-i. perspective,, in !{. Ausaf, Lecture for the Orientation Course on Islamic Ë.""o*¡Ã, Banking and Finance. U.K., September 1997. -Ahmad, Ehsan, "Modeling Interest_Free Economy: Study in Macro-Econornics and Development',, Vol. 7:1,p. itl. Akha¡ar, M, Ramzân, ,..4n Islùr¡ic Frarnework for Employer_ in tbe Ameri¿an Jornal of ltknic íotial TTpby_._. .R{qolstrip" Sdeùwr, Vol. 13r3, Spring 1996, p.62-7g.

Fanrqi, MaysanJ., abstract, "Studies in the Theory of Value:

5r-

Al-

Anjr,rm, lvfahammad lqbal,

Critical Analysis of Classic¿I, Neoclassical and Post Keynesian Theories and Elaboration of an Isiamic Theoqy'',

6:2/391.

10.

17.

"An Islamic

Scheme

Equitable

Distribution of Income and \7ealth" n Tbe American Jourvøl of I¡l¿nic Social Sciences, Volume 12:2, Summer 1995, p.224239. Arif, Muhammad, "Toward the Shariah Paradigm of Islamic Economics: The Beginhing of a Scientific Revolution", Vol. 2:7,p. 179.. Arif, Muhammad, "The Islamization of Knowledge and some Methodological Issues in Paradigm Building: The General case of Social Science with a Special Focus on Economics",4:7/57. Anwar, Muhammad, Reviewing Khan, "Toward an Interest Free Islamic Economic System", 3:l / 757 . Anu¡ar Muhammad Reviewing Klian, "The Challenges of Islamic Economics", 3:2 / 331. Anv¡ar Muhammad, Seminar repott", The Seminar on Islamic Economic;', 4:l/147. Bannabi, Malek, 'The Economic Dilemma of the Muslim World: Introduction" in l¡lamic Stadie¡, Volume 233:4 Wnter 7994,p.472-478.

tt.

Bendiilali, Boualem and Taher, Farid B.,

"A Zero Efficiency

Loss Monopolist An Islamic Perspective" in The American Joønal of ltknic Social Scienæ¡, Volume 7:2, September 1990, p.279-232.

t4. t5.

t6.

17,

t8.

Bendiiilali, Bovalem and Taher, Frid 8., "Zerc E,fftciency Loss Monopolist An Islamic Perspective", 7 :2 / 219. B:r:aima, Muhammad E., "Qur'anic Model for a Univetsal

Economic Theory" in Joørxal of King AbùtLA{q Uniuersifl I¡hmicEconomh¡, Volume 3 p.3-47. Beekun, Rafik I, "Islamic Business F.thics", Intemational Institute of Islamic Thought, Hemdon, Virginia, U.S.A., 1417 A.H. (1e97 A.C.). Chapn, M. Urnar, "The Prohibition of Riba in Islam: An Evaluation of some Objections", l:2 / 23. Chapn, U¡nar M., "Islam and Economic Development", International Institute of Islamic Thought and Islamic Research institute, 1993. 73

/9.

"Contribution of Islamic Thought to Modem Economics,,,

'Edited by Misbah Oreibi, Internarional Institute of Islamic Thought, Herndon, Vkginia, U.S.A, 1418 A.H. (1998 A.C.),

20.

. Choudhury, Masudul .,t., "Mcro-Economic Foundationd of Islamic Econornics: A Study in Social Economics",3:2/231.

21.

. Choudhury, Masudul Alam, "Contemporary Islamic Economic

Thought" tn Mu¡lin 22.

23.

Edøcation puarterþ,

Volume 8:1, 1990, p.

40-49. Chapra,

M. Umar, '"fhe Present State of Islamic Economics,, in the 4,h Intensive Training Programrne.. Markfied, Leicester, U.I( Octobet 1996, p.1-20. ChapÄ,'M. Umar, "Monetary Management in an Islamic Economic" in I¡/ani¿' Etvnomic Studìer, Volume 4:1, December 1996 p.1,-34.

24.

Cizakca,Murat, "Torvards a Comparative Economic Histo¡y

the Waqf System" in Al-ShE'ørah Journal of the International In¡îitute of kknicTltougþt and Ciuililation,Yol.2i p.63-102. 25.

"Public Sector Resource Mobüizatioh in Islam" in l¡knic Econoniic Studìe¡, Volume 2:2 June 1995, p.79-

26.

Hohl, A.E. and Tisdell, C. ,A.., *Erhics in Modern Economic Thought and Thei¡ Consequehces for Environmental Conservation Land and Resource - use" in Humatomiu,.Vol. 1,3:2,1.997, p.l-37. Hàq, irå-n;l, "Economic Doctrines of Islam: A study in the Doctrines and their Implications for Poverty, Employment and Economic Growrht', IIIT U.S.A. 1416 Á..H. (1996 A.C.). Kahf, Mozer,. "Market and Prices in Islamic perspective,' in Journal of Objeúiue SødiqVolume 5:1.,Jañuary 1993,p.23-58. Khan, M.'F¿him, "Cost of Capital f.or an Islamic Fikn: The 'case of the Islamic Development Bank (lDB),, in l¡lanic E ¿v n om i c S tu die ¡ Y olume 4: 1, Decemb er 199 6,p.67 :7 Z. Khan Muhammad,. "ProFrt and Loss Sharirig Accounts: A. Customer's Pêrspective" in Gonal Uniuersifl Joønal of Rbvarth

Gulaid, Mahmoud

,A'.,

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27.

28.

be.

30.

Volume'1,3:1., 1,993, p.1,47 -17 0.

37.

Khan M., 'toward S]'stem", VoL 3:1, p.I57.

32. 33,

^n Interest-Free Islamic

Eòc¡nomic'.

Khan, "The Challenges of Islamic Economics", Vol. 3:2,p.331. Kha1, ;'The Seminar on Islamic Economics", Vol.4:.1, p.i47..

¡i.,utl

? a'

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34. 35.

36' 37.

in a Monetary System: A Modest Proposal", Vol. 4:1, p. 135. Kilani, ,1.R, "Riba (Interest) in Nþria Economic System'', Pott Harcowt Pam Unique Publishers, 1994. Khan, "hlamic Justice

f., "Consurnption Function in Islamic Economics",l:2/133. Mirakhor, Abbas, 'Cost of Capltal and Investrnent in a Non_ lntetesl Economyi' in bknic Economic Stadies, Vol. 4:I, Mahdi" Syed

December 7996, p.35-46. 38.

M¡hammad, Anwar, "Modelling Interest-Free Economy: A Snrdy

39.

47.

42., 43.

in Macro-Economics and Development,,, Internadonal

Institute of Islamic Thought, U.S.,t, 1407,\.H. (19S0: Othman, Rgsþina and ur-iiahman, Sajjad, ..Islannic Économi.s Literatue: ,t Bibliometric Analysis,, in lrtelhctual Disnurce, Volume 2:2, 7994, p.131-144. Orrnan, Sabri, "sources of Histciry of Islamic Thottght, rn Al_ Sly1ab loøyø! of tlte Intenøiorcl'In¡titute of ltknic itoug¡t aø Ciailiqation, Vqlume 2:1, 1,997, p.2l-62. Rashid, Salim, "A,n -A,genda for Muslim Econorriists: A Historico Inductive Approach" n Jounøt of Kiry AbdaLA{A Uniunti! bknic Enrcmiæ, Volume 3,lggl,p.+S-SL Roboo¡ Muhammad E., Abstract, ..IslamiJBankirg ir Theory and Practice", 7 :2 f 287. 'l.ole of P.rivate and Public Sectors in Econornic Development in en Islamic Perspective', " Edited by Ehsan Airmed, International Instin¡te of Islamic Thought, Herndon, Virginia, u.s.A, 7476 A"H. (1996 A.C). ltjdqA Shamin .4.. "Some Controvenies in Contemporary Macro-Economics: ,{.n Islamic penpective,, in R¿uieu, o¡ trto*í, Economics,Volume 3:1, 7994,p.19-50.

45.

46.

Siddiqui, Muhammad Nejanrllah, ,ltn Overview of public Pogowing in Early Islamic History,, n klanic Economic Studiar, Volume 2:2, June 1995, p.6l-7 B. *Saving Investment and some liadiqui; Shamim .A,., abéftact, Distributional Aspects of a share Economy.Based on Islariúc Finance Principles", 7,:11, p.743,

47.

Tomkins, Cyril and Abdulkarim, Rifat,{,., ..The Shari,ah and its Itnplication for Islamic Financial Analysis: An Opportunity to

study Interactions. among Society, Organizations,

i48.

and

Accountingr', 427' / 101. M. Rquibbuz, position paper, ..The Operatiqn of the ?y^1 Moderà Financial Markets foi S'tocks iiorr,rr--u,,å t; ^rrd Relevance to an Islamic Economy,'.

EDUCATION ¡\bourahman, Rahimin Affandi, ..The Reformation of the Islamic Educadonal System: A,n Analysis of the n f"r_irtl, Point of vieu/' in Ma¡lin Educatiott eu)rterþ, Vo,l. 1a:3, Spring

1997, p.64-72. ,{.hmed, Akbar S,, reviewing Ashraf, ,.New Ho¡izons in Muslim

Education: The concepr

of an Islarrric

University',

p.165.

ilitj:

Amet, Fatma, ..The ptoblems of Sex Education Within the contexr of Islamic Teachings _ Towards a clearer Vision of the British Case" in Muslim Education euarterþ yol.I4:2,S7inter 1997, p.1,6-36.

At-Âtlas, S.N., ..Aims and Objectives of Islarnit Education,,, Jeddah: King Abdul- Aziz tJnivetsity, 1979. Dauda, Aliyu, "Fundamentals of 'Islamic Education,,, Kano:

Igg4. ' ]riumph Publishing öompany, ..Challénges Magaji ,{.., .of Interrating Islamic P1mtl, Education with Contemp.otary Sãcuhr System-þ'ñigeria,, in A/- litibad: the Journal tï:/r::f:rj:y of Knoitedg, åa Coolrijororl, Isuet,Kano: IIITN, lA0 A.He000 C.E.). Eino, Manal S., absrract :ti6:l:l Isla3c phúosophy of Edl¡cation: A Procedural Framework,,, / 220. ,,The Zaghloul, Limitations of Sciençe, and the_El \ejjar,

Teaching of Science from the Islamic perspective;, , 'the

\y\:ya

lce, "fslamizatjon of

j:l /

59.

OiscþÍne of Educ4tion,,,

6:2/307. Hashim, Rosnani, .,The Construction of an isl"mi. Based Teacher Education programme,' in M1r)ln. E r,. B*irii, /qcalro Yol. l4:2, Winter 1997, p.67-Bl.

Ismaï, Sha'ban Miftah, ,,Teacher Tnrining'progrìmmes: Â

Model for producing a successful reacþer" puønerþ, Vol. 1{:3, Spring 1997,p.57-6;3

i" Mtil¡.

Ed)cation

t2. 1.3.

1,4.

Jallah, Alusine, ":The Fula and Islamic Education Sierra Leone", l4:4, p.51 -68.

in Freetown,

Khalid, S., "State and Islamic Education in Northern Nþria: A Historical Survey", Sokoto: Uthman Danfodio University, An Unpublished Paper. Khalid, S.," Nigeria Educational Cdsis: The Alrnajiranci System

and Muslim Social Realities" in Al-Ijtibød" Tk Joumøl of Ilkniqatiot of Ktoøledge ørd Conte@orøry ll,riue4lSno: IIITN, 1420A.H.(2000C.E.). 15.

Muhammad, Bala Garba Jega, "ïhe Islamic Philosophy of Education and the Islamization of Knowledge Prograrnme: Potentials and P¡oblems"

Kroaledge

and

Al-ljtihød:

Conte@orary

Tbe

Jounal

Islani4ation

lxaer, I(ano: IIITN,

14204.H.Q000C.E). 76.

Mahroof,

M. M. M., 'lWestem 'Education

Islamization

Theory , and

of Learning in South Asia" in Mu¡lin

Eda¿ation

pøarterþ, Vol. 13:3, Spring 1)c)(¡,p.62-78. 17.

M. and Al-Otaibi,'Moneer M., "The Role of Islamic Sociery: Historical and Contempot ry

Rashid, Hakim

Schools

Perspectives", 74:4, p.l -78. 18.

19.

Sahadat,

John, "Islamic Education: A Challenge

Consciènce", l4:4, p.1.0-34. Shehu Salisu and Dantata, Gaji Fatimah, "Islamic Perspective of Special Education: Theoretical and Historical Background", IIITN Group Discussion Paper.

Sulaiman, S., "Muslim Educational Cdsis: Its Historical Äntecedents, Dimensions and Solutions", IIITN Seminar Paper. 27.

Sultan, Talat,

'The Role of Islamic

Universities

the

Islamization of Education" in Mn¡lim Ed,lcøtion puañerþ, Yol. 14:3 Spring 1997, p.57 -63.

Waghid, Yusu( "Islanric Educational Institutions: Can the Hetitage be Sustained", I 4:4, p.35-50.

Zuhr4 Nui Nina, "Dramà Education in an Intemational Islamic setting" in Mu¡lin Eù.tcation Qa"nterþ, Vol. 13:3, Spring 1996,p.3-16.

ETHICS Ali, Ausaf, "Islam Science and Islamic Social Ethics'in Islamic S tu dier pu aøerþ J o um a l,.Y ol. 35:4, Winter 199 6, p.37 3-408. Ansar, Abdhul Haq, "Islamic Ethics: Concept and Ptospect",

6:l/'81,.

Hohl, ,{.E.'and Tisdell, C.4., "Ethics in Modem Economic

Thought and Their Consequences for Environmental Conservation, Lald Resource - use" ii Humanomics, Volume

13:2,1997, p.7-37. IJzak, Dr. Mohammed, 'oThe Need for Moral Revolution" i Journøt of kknic Barking ard Finaice, Vol. 14:3, July-September 1997 p.60-62.

1..

3. 4.

GLOBALIZATION

Abu Rabi, Ibrahim M.,

"Globalization:

Contemporary

Response", 75:3, p1.5-44 Burmester, Brent, Reviewing, "Globalization: Theory and Practice", 1,5:3,p736-737. Burch, Kurt, "stories of Menacing Globalization", 15:3, pl19'728. ' Haneef, Mohammed Aslam, RevierringJohn Gray's "False Dawn: The Delusions of Global Capitalism", 15:3, p138.

I(han, M.A. Muqtedar, "Constructing Identity in Global Polidcs",

(r.

il.lazn:i.,

Hègemonization", 1 5:3, p1-1 4 Nyang, Sulayman, Reflections, "Conceptualizing Globalizadon",

l5:3,p129-132. Pemrell,;ohn ,{., "Globalization: Myth or Realif', 15:3. p.107-

Siddiqui, Dilnawaz

15:3, p81-106.

Ali Â.,

118.

"Globalization: Homogenization or

,{.,

"Information

'Technologies

and

Globalization: Ruination Vs Rippleä", 15:3, p.45-80. 10. Sitaraman, Srini, Reviewing E. Fuat Keyman's "Globalization, State, Identity/Difference: Toward a Critical Social Theory on Intemational Relations", 75:3, p.733-35.

ISI.AMIZATION 7.

Mohammed, Yasin, "Islamization of Knowledge: '\ Comparative .Analysis of Faruqi and Rahman" l¡ Muslim E da catio n pø arlerþ, Y ol. II:I, Autumn 199 3, p.27 -40 Safi, Louay M., "Towards an Islamic Theory of Knowledge" in

I s lam i c S tt¿ di q Vol. 36: 1, Spring 1997, p.39 -5 6. Daud, Wan Mohd Nor Wan,'"Islamization of Contemporary Knowledge" in At-ShEarah Joamal of the lüernational Insitate of Is kn ic T h o rght øn d Ciui li latio n, Y ol' 2:7 p.1' -19 . Galadanci, 8.S., "Islamization of Knowledge: Concept and Core Issues", in Islamiqation of Knovledge: Re¡earch Guidt, Kano: rrITN, t42o A.H. (2000 c.E.). Galadanci, 8.S., "Islamizttion of Natural or Physical Sciences: Myth or Reality", IIITN Seminar Paper. Galadanci,8.S., ".4. General Perspective on the Islamization of the Teaching of Natural Sciencès to Secondary School Level". IIITN Workshop Paper'

Râgab, Ibtahim ,{., "On the Nature and Scope of the 'Islamization Process: Towards Conceptual. ClariFrcation" in Itrn lh aøøl D fucoarse, Y ol' 1,2:2, J uly-December

996, p. 57-88'

Shehu, Salisu, "Islamization of I(nowledge: Conceptual Bacþound, Visions and Taôks"' Kano: IIITN, 74t9 A.H.

Shehu, Salisu, "The Methodological Fmmewotk of Islamization of Knowledge" in Islamiqation of Krowledge: Re¡eørch Gøidc,Kano:

(1ee8 c.E.).

IIITN, 1421A.H. (2000 c.E).

Knowledge: Background,

10.

Sulaiman, Saidu, "Islamization

11.

(20o0cE). Muharnmad, Mohathir, "Islamization

of I(nowledge and the

Towardr

hknilation of Dhciplinet

t2.

Models and the Way Forward", I(ano: IIITN, 'l'420/'H

Futue of the lJmmah" in

Herndon, Virginia, 199 5, p.79 -24. Al-Alvrani, TahaJ., ¿ddress "The Reconstruction of the Muslim Mind: The Islamization of l(nowledge", Vgl. 7:3,p.453.

Arif, Muhammad, .'ol'lie Islamization and some Methodological Issues in Paradigm Building: The General case of Social Science with a Special Focus on Economics", Vol.5:1. Ba-Yunus, Ilyas, 'îI-Faruqi and Beyond: Fuhrte Ditections in Islamization of Knowledge", Vol.5, p.13' Abul-Fadl, Mona, "Islamization as a Fotce of Global Renewal', 5:2/163.

Abu Sulayman, AbdulHamid, tesearch notes "Islamization of Knowledge with Special Reference to Political Science";

2:2/263. Al-Alwani, TahaJ.,address, "Towatd an Islamic A,ltemative in

Thought and Knáwledge", 6:1. / 1.. Al-A.lwani, TahnJ., address, "Islamization of Methodology Behavioural Sciencés",

6:2

/ 227

Al-Disuqi, Rasha, research notes, "Toward Islamization of the Non-visual Arts: .4. Brief Discussion of some Crucial Issues",

6:t/725. Al-Faruqi Lois L., "Islamization through the Sound Arts",. 3:2/171. Ali Ausaf, "An Approach to thé Islamization of Social and Behavioural Sciences", 6:7 / 137 . Abdul-Qadir, Sheniff, "Islamization of Knowledge: A Second Tþought", Maiduguri: Univetsity of Maiduguti, IIITN Group .

)

Discussion Paper.

Abdul-Wahhab, Muhammad, "strate¡¡ies

fot Re-Islamizing

IIITN nØorkshop paper. views and comments, "Islart'¡ization of 4,., Hasan, Umar Secular Subjects",

Knowledge: A Response",5:2f 327 . Idris, Jafar S., "The Islamization of the Science: Its Philosophy and Methodology", 4:2 / 201.

Objective Studies, Recommendations of the 7 :3 / 458. IIIT, "Islamization of Knowledge: General Princþles and Work Plan", International Institute of lslamic Thought, Institute

Workshops. on the "Islamization of Knowledge", 7.

Herndon, Virginia, U.S.A.,141,6 A.H. (1995 ,4,.C.)

of l(nowledge A Kano: IIITN, 1417 A..FI. Edition), Methodology" Q{igeria

Khalil, Imad acl-Din, "Islamization (1ee7 c.E.).

29.

Lodhi".,{rifin, Workshop review, "IslamÞation of Attitude and Ptacçice in Science and technology";4:l/155.

30.

Momin, 4.R., review article, "Islamization of idnthropological Knou'ledge" ,

31.

627

/ 143.

Muhamm¿d, Bala Gatba Jeg,'"The Islamic Philosophy of F.ducation and the IslamÞation of Knowledge Programme: Potentials and Problims" IØowhdge

32..

ail

h Al-$tibad: Jounøl of lilanirytior of,

Contenþorary IsweqKano;

IIITN.

Mustafa, Daud Abu .Muhammad, *An Overview of the] Islarnization of the Teaching of the Social Sciences at the]

]

Secondary School Level", ilIñN Workshop Paper. lvfaidugu, Alhaji ,\sheikh, "The Need for the Islamization ofi the Social Sciences with Particular Reference to Economics",l I

33.

IIITN Wo*shop

Paper.

Maiwada, Danjuma Abubakar, "IslamÞation

35.

36:

Knowledge:J

HiÈtorical Bacþround and Recent Developments", I(ano:] rIrTN, 1419 A.H (1999 C.E.). Oloyede, Ishaq, "Islamization of Knowledge and its Utility tol Muslim Intellectuals in Nigeria", IIITN Wotkshop Paper. Rahrnan, Fazlur, "Islamization of Knowledge: a Response" 5:7./3.

37. 38.

S"yfd M., 4h Intemational Conference on Islamization of Knorvledge : 4:1 / 157. Tilde, ;tliyu U., View and Comrnents; A Critique of "The, 'IslamÞation . of Sciences: Its Philosophy and Methodology'',1

. Syeed,

6:1/207.

39.

Umar, Baffa Aliyu, "Issues in Islamization of KnowJedgel Programme in Nigeria: Problems and Prospects", Kano: IIITNì Seminar Paper.

41.

Umaq Baffa Aliyu, l'Issues in Islamization of Knowledge Rebearch" n hhnirytion of Ktowled¿e: Re¡earclt Guide, Kano) IIITN, 1420 A.H.(n00 C.E.) Urnar, Aliyu Gwong-Wad, "Islamization of English l-anguage

in a Secular State", Maiduguri: Univcrsity of IIITN Group Discussion Paper. Zaii al-Aabedin,'Tayyib, \íorkshop report, "!íorkshop on and Teaching Maiduguri,

42.

Islamization of Knowledge", 6:l f 96.

. INSURANCE t.

Ul-Hasan, Samee, "Insurance According to the Tenets of Islam" in Journal of lfunic Banking atd Finance, Vol. 1 14:3, July-

Ashraf, S.M.Â, "Insurance: the Islamic Point of Viev/' in Journat of kknic Bønkirg ønd Finønæ, Vol. 14:3, July-September

Billah, Mohammad Masum, "A model

September 7999, p.45-52.

1997 ,

p.28-36.

Contemporârry Islamic Economy'' 12:3, September 1997, p.287 -306.

oilife Insurance in the Arab 2,i puaúerþ, Yol.

INTERNATIONAL REI.ATIONS I(han, Mohammed A. Muqtedar, "Islam

as an Ethical Tradition Intemational Relations" in l¡lan ønd Chriaian-Mu¡lim Re/atior¡, Vol. 8:2, 1997, p.177 -192. Maalik, Haafez, "The New world Order Within the Iqbalian Framev¡ork" n Joønal oJ'Soath A¡ian and Middle Ea¡tern Stadiu, Vol.XXI: 1, F all 1997, p.1,7 -36, Nyang, Sulayrnan S., "Seeking'the Religious Roots of Pluralism in the United State of Âmedca: Â.n American Muslim

Ferspective" inJourual of Emnenical Stildiei, Vol.134:3, Summer 1.997,P.402-417 4.

Rashid, "Islamization of I(norvledge: Methodology of Research in Political Science" in the American Joønal of Ifunic

Moten,

S oda / S cien ces, Y ol. 7 :2, 190, p.l 61'17 5. Shamsuddin, "Disintegration of the Soviet Union and Islamic Revivalism" in J o u n a I oJ' O bj e xiue S tu di u, J uly 1992, p. 1 08- 1 4 1 . Hashimi, Sohail H., "Is there an Islamic Ethic of Humanitarian Intervention?" in Ethiu and Irternational "4flàirs, Vol.7, 1993, p.55-73,

I.AW t.

Ambali, M.4., "'l'hc Practice Nigeria", Zaita:

Y amaz a P

Muslim lïamily Law

in'

blis hin g Comp any Lirnited.

Doi, .4. Rahrnan I., "Shari'ah: 'I'hc Islamic Law", I(ingdom: 'l'aha Publishers, 19tì4l l-l()-t¡\.1

Unitccl

4..

- Fallacy of Religior atd law

Emon, Anvet M., 'Barbarisrr¡ Crescents and Stars lü(/est's Criticism of Islamic Punishrnents" Rctiew, Vol. III, 1994, p.1-51,

Rahman, M. Habibur, "La¡¡¡ of the Sea in Modem Age antl the Law Reli¿iot Qu/anic Oceanography An Ovèrviev/? p. 1 041 1 0. II-7, 799 3, Ruient Y ol.

ail

Yadudu, Auwalu H., "Colonialism 4nd the Transformation of the Subsance and Form of Islamic Law in the Northern States of'Nigeria", Reprinæ{ ftom the Jounøl of Laa ailRcligiott,YóL.

D( No.1, 1991. 6.

Ibrahim, Ahm¿¡d Mohamrned, "Islarnic'law in the Shariah Courts, 1991 in IIUM Law Jounal, Vol' 3:1, Janutry 7993, p'1776.

rtmiri,' S.H., "Contempowy l*gal Systems in the Muslim Wodd" tn Mwlin Ed*caîion paarterþ, Vol. 8:3, spring 1991', p.56-66.

'The Cornmon and Islamic Law of

El-Fadl" Khaled Abou,

Duress" in Arab l-aat puøterþ,Yol. 6:2,7991,p.121-759. Ibrahirn, Ahmed; 'llslam aurtd La' tn Tovørds klanilation of Dfucþtkeq Herndon, Vitginia, 1995, p.381 -397.

10.

7-ting, Lawtence, "Constitutions and the Qur'an in the Final

Decades of the 20û centuqy'' n Hanfurd Isknic puatterþ Joarval of Bøit AJ-Hik nøb Pakistan, Vol. XIII:3, Airtumn, p. 15-27.

13.

Omar, Mohammed Abdel Khaleq, "Reasoning in Islamic Law; Patt One" n Arab Law Quaøerþ,Yol, 72:2,1.997, p.748-196. Libson, Dþon, "Oir the Development of Custom as a Source of Law in Islamic and Society'', Vol. 4:2 Jun e 1997, p. 1 31 - 1 55. Zehø, Mâhdi, 'cI-ßg l Personality in.Islamic Lavl' in Arab Lau'

14.

p*atterþ, Vol. 10:3, 7995, p.193-N6. Salam, Nawaf 4., 'oÏhe Ernergence of citizenship in Islamdon"

t7 12.

n Arøb I)n, Quafteú, Y ol. 12:2, 1997, p.725-747 . .Arif, Muhammad, 'Tourard the Shariah Paradigm of Islamic

'u'

Economics: The Beginning of a Scientific Revolution",2:7f79.

16,

Chapra,

t7.

Tomlcins, Cril and AbdulKarim, Rifat A'., "The Shariah and its Implications for Islamic Financial Analysis: An Opportunity to

M. Umar, 'nThe Provision of Riba Eviuation of some.Objections", l:2/ 23'

Islam: An

study t Intetac'tions among Society, Organizations, and

.Accounting",

4:1

f 107. 83

18.

19. 20.

Muslehudtlin,

."Philosophy

Islamic Law and the

Orientalists", Delhi: Taj Compan¡ 1986. Q"dri, Anrvar Ahmad.," Islainic Jurisprudence in the Modém !7orld', New Delhi: laj Company 1986. and Teaching)-, Edited l'ts!mi¡_!aw in Nigeria (Application by Syed Khalid Rashid, Islamic publications Bueau,f 9gg.

LINGUISTICS

Francisse, Anne Eudoxie,.'.'The short Vowel in Istamic Texts,, tn tlte'Americar Jowzal of Isknic Social Sciercet, Vol. 13:4, Ilinter 7996, p. 593-603.. Abdunahman, rù(/ajib Hamad, .1\ Linguistic Study of the Impact of Englibh on Arabic Word Formation" n I¡knic Studiæ pøaúnþ J ounal, Y ol. 34:2,Summer 1 995, p. 223-237. Sa'aduddin, Moþammed Akram.t.M., ..Towards a Model for .Systematic Islamization: A General Linguistic Bluepdnt', in /fu Jounal of Ishnic Sociøl Sçierø, yol., l2:3-, Fall 1995, p.360-394. Sa'aduddin, Mòhammed Akram 4.M., ..The eur,anic Language

in a

Linguistic Perspective: The Language Engin;er_-ñg o Intellectual Di¡coør¡e,yol. 2:l tóO+|, p.Sl-í0. . ..Islamization of ùnguistics,,'in U..d, Sayrd Muhammad, Toaard.r ltknilation of Dùcþlinu Herndon, Virginia, lrlrlS,p.S+Z_ Viewpoint" tn

5s3.

Ahmad Shehu, ..The psycholinguistic Theories in the Muqaddimah of Ibn Khaldun,' ¡ trí;tt¿tt,at Discourn, Yol. 3:2, 1995, p. 181-196. ,A.b{¡s-Salam,

LITERATÚRE L.

Lopes-Baral! Lucg "The Secret Literature of-ihe Last Muslims of Spain" n l¡knic Studia,Vol. 36:1. Sp"irg 1997, p.2l-3g.

Al-Ghazali, Muharirmad,'l.eflecrions-on lshmic-View of Ârt and Literature" in lrlamic Studies, Vol. 35:4, Winter 1996, p.425_ 434.

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MEDIA/ COMMI'NICATIONS 1.

Baru:nfi, Shu'aib Jamal al, 'qWorking Principles fot an Islamic Model in Mass Media Communication", USA: Internaúonal Institute of Islamic Thoughg 1419 A.H. (1998). Siddiqui, Dilnawaz .A., "Mass Media Analysis: Fotmulating an Islar.nic Petspective" in the American Joøntal of lfunic Social S cieræs,Vol.

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Al-Seimi, Syeed position paper,, "The Islamic Concept of

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NevÆ",3:2;/277. Sihefet, S, Abdullah, position Paper, "Islam and Inforrnation: Need" Feasibility and Limitations of an Independent Islamic

News Agency'',3:7f 9.

METHODOLOGY 1.

Loua¡ "The Quest for an Islamic Methodolog¡r: The IslamÞation of Knowledge Ptoject in its Second Decade" in Tlta Aøericdtt Jonrnøl of khnic Social Sciences, Vol. 10:1' Spti"g Safi"

1993,p.23-48.

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Abu 3au4 Mahmoud "The MethodologSr'of the Behavioural Sciencest'

Islamic

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Social

Vol. 10;3, F¡ll 7993, P. 382-395. Abu l(aþi Ibshim M. and Scofield Ms. Johnni, "Search for ¿ Method in Isl¿mic Studies: Comments on Bassam Tibi and the Crisis of Identity in Modem Islam" n Høndard Islamicss, S cienceq

Vol.XIIl3, p.75-89. Khalil, Imail ad-din, 'ofhe Qut'an and Modem

Science:

Obsenrations on Methodology'' inThe A¡zerican Jounal of . Social Sciencaq Vol. 8:1, 7991, p.l-13.

kknic

Faruql, Jamil, "Islamic Perspective of Methodology in Social Phenomenal Context" n Jounal of Objectiae Studieq Vol. 3:2, July 1991, p.88-114.

Scieliefer Alian, "Ibn Khaldun's Theories of perception, Logic a1d Knowledge: An Islamic Phenomenology', in Mu¡tin

Abu Swa¡ Mustafa Mahmoud, "The Development in alGli:d1_Bpistemology" n Intellectual Discoørce, yol. 2:2, 1994

Education puarterþ, Y ol.

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p.t67-176.

Al-Naijar, Abdul Majid, "Classificarion of Sciencès in Islamic Thought Between Imitation and Originality,, in The Anrican Jounal of kknit Sgcial Scierces, Vol. 13:1, Spritg 1996, p.59-g7. Abu-Fadl, Mona, views and comments. ì.R.m.*b.àhg Islam: Â Critique gf Habemnas and Foucoult : A Response,, 7:3/469. Bakar, Osman 8., abstract, "Classification of the Ssciences in

A study in Islamic philosophies of / 123. $1o, Manual S., absuact "An Islamic philosophy of Education: A Procedual Framework-, 6:'J./ 220. Ibrahim, Anwar, "Towards .a Contemporaq' Philosophy of Islamic Intellectual History:

Science, 7:l

7. 8.

9. 10.

Islamic Science", 7:1/1. Idds, Jafar S., *The' Islamization of the Sciences: Its philosophy and Methodolog5/', 4:2 / 207. Schleirfeq Aliah, "Ibn Khaldun's Theories of perception, Logic and Knowledge An Islamic Phenomen'ol ogy", 2:Z / 225.

Tilde, Aliyu U., views and comments, .,A. Cdtique of the Islamization of Sciences: Its Philosophy and Merhodology.,' 6:7/201.

POLITICS t.

Abu Sulayman, AbdulHamid A,., "Towards an Islamic T'heory of International Relations: New Directions for Methodology and Thought", USA: International Instirute of Islamic'fh""gËl 1.4t4 A.H. ('1993). Ahmad, Mumtaz, "State Politics and Islarn,', r\,merican 'I'nrst Publications , 7986.

Moten, A. Rashi{ "Islamization of Knowledger Methodology of Reseatch in Political Science" n Tbe Amerìcø Jounøl Social S cinces,

Y oL 7 :2, 7990, p.167-17 5.

JJ., 'l.Iation, State and Fthnic Minodties from a Euro.Muslim Peispective" in Mu¡lin Edøcøtiot Quaúerþ Yol. II:1, Aunrmn 1993, p.l4-26. Malilr, Hafeez,'oThe New World Order Within the Iqbalian Frame" tn Jo*nal of Soutlt -4¡kn and Middl¿ Ea¡ten St*die¡ YoL )oí:i, Fall 7997,. p.l7 -36. Eubeing Roxanne L., "Çomparativ.e Political Theory: An Islamic Fundamentalist Critique of Ratio¡alism" n tbe Joønal of Politiæ, Vol. 59:1,.Feb-r"y 7997, p. 28-55. Ny"ng, Sulayman S., "Seeking the Religious Root of Pluialism in the United Søte of America: An American Muslim Perspective" n Jomal of Eamenical. Studiæ, Yol. 34:3, sufirmer Srnolicz,

1997,p.4A2-477.

Abu-Fadl Mona, research notes, '?aradigms 9.

Political

Science Revisited: Critical Options and Muslim Perspectives", Vol. 6:1, p.13. Abu Sulayriran, AbdulHamid, research notes, "Islamization of Knowledge with Special Reference to Political Science", Vol.

2:2,p.263. 10.

77. 12. 13. 74.

Moten, A. Rashid "Islamization of Knowledge: Methodology of Rese'arch in Political Scieirce", 7:2/761. Ny"ng, Sulayman S., reviewing Kelle¡ "Islam: The Religious ' and Political Life of a,World Comntunity'',2:2/235. þee, Farhang, symposium, "Islamic ldeal and Political rcdity in Late-Classic¿l Muslim Thought", 3:2/265. .Salahuddin, Muhammad, Symfosium, "Þolitical Obligation: Its Scope and Limits in Islamic Political Doct¡ine",3:2/247. rüfinke!, Eric A,., abstract, '"The Ontological Status of Politics in Islam and the Epistemology of Islamic Rwival", 7:3/483.

PSYCHOLOGY 1.

"Report of the Seminar on Psychology in Islamic Perspective" nJoumalof Objutiue Sndiø Vol. 4:1,July 1992,p.777-187;

Langgulung, Hasan, "Resèarch in Psychology: Towards an Ummatic Paradigm" in Touard¡ klønilatiott of Dfucipliret Hemdon,

V. irginia,

1995, p.115-130.

Ul-Haguem D¡. Manzoor, "The Qur'an Concept of SelfIntegtation: The Motive-valance for Learning, Slamming New

Intúrsions, Acøde

Old

Obsessions"

n i t J o tirv ø/ Vol.

.n I¡knic

3, July-Sep

Langgulung, Hasan, "Towards

Uniuersilt paaterþ

tember 199 4, p. 7 :24.

an Ummatic Paradigm for

Psychology'',4:1/73.

SCIENCE

n l¡knh Studiu

1..

Ali, Yusuf, "Islar¡, Science and Social Ethics"

Quanerþ Journø|, Vol. 35:4,I7inter 1996 p.373-ß8. Sardar, Ziauddt¡, "fshmic Science: The Way.Ahead" m Jounal of kknic Søence;Yol.12:2,July-December 1996, p.57-88. Choudhury, M¿sudul Alam "The Qu'an and Science" in Joumal of Is hni c S cie t æ, Y ol. 72.2, July-Septeinber, 799 6, p.g -25. .,The Quraishi, Mrrzhat Mahmud and Shah, Sayyid Magsud Ali.,

Role of Islamic Thought in the Resolutidrr of the Present Crisis in Science and Technolog¡r" in Tontørd¡ Ishniqøtior of Divþtinu, Herndon, Virginia, 1995, p. 93-!09, Galadanci, 8.S., "ê Critique of Modern Science from Westem Philosophical and Islamic Perspecrive" n Al-Ijithaù Tbe Joanal of lilønirytion of Knowledge ønd Contenporatlt lrua, Kano: IIITN,

14271-ru (2000C.E,) 6.

7. 8.

"A Geneml Perspective on the Islamization of the Teaching of Natural Sciences to Secondary School Level,t, IIITN Workshop paper. Galadanci, B.S. "Islamization of Natrral or Physical. Sciences: Myth or Reality", IIITN Seminar papet Khalid, S., "Scienci and Epistemologrca! Crisis: The Need for an Islamic Alternative", Sokoto: Uthman Danfodio University, An unpublished Seminar papei. Khalid, S., "fssues in the Reconstruction of Social and Natural Galadanci,.8.S.,

Sciences", Sokoto: Uthman Danfodio' University, An Unpublished Seminar papeÍ. 10.

----"Is.lam and Development of Science and Technology',, Sokoto: I¡lamic Research Ceitre, Seminar paper

11. ' 72. 13. 14. 15.

Al-Nefjat, Zaghloul, 'oThe Limitations

Science and the

/59. -'Ibráhim, Anwar, "Towards a Contempotary Philosophy of Teaching of Science from the Islamic Perspective",3:7

Islamic Science", 7:111. Idris, Jafat S., "The Islamization of the Sciences: Its Philosophy and Methodolog/-i 4:2.207' Lodhi Arifin, Workshop review, "Islamizdtion of Attitude and Practice in Science and Technology",4;1f 755'

o'A Critique of the Tilde, Aliyu U., view and comments, Islamization of Science: Its Philosophy and Methodology'', 6:1,/207.

SOCIAL SCIENCES

Dhaor;adi. Mahmoud, "The Cultural Symbolic SouL ^n Islamically Inspired Research Concept fot the Behavionl and Social Sciènce" in Tbe '4rnaican Joønal of Isknic Social Scienæ", 9:2,p.153-172.

Mustafa, Daud Abu Muhammad, .*An Overvier¡¡ Islamization.of the Teaching of Social Sciences $econdary School Level",

IIITN

\ü(/ódrshop

the

at the

PâPer.

"Islanric Perspecúves on Theoty Building in the Social Sèiences" n The American Joarnøl of Ishnic Social S cienæq Vol. 10:1, Sptitg 7993, p. 7-?2.

kg"b, Ibtahim ,\.,

SOCIOLOGY 1. 2.

Ba - Yunus and Ahmad, Akbar S., "Islamic Sociology: An Introduction", VôI. 3:1, p.165. A,hmad, Akbat, teviewing Ba - Yunus and Ahmad, "Islamic Sociologyr An Inuoduc aon", 3:l f 765. Siddiqui, Muhammad ,t.,'lnterPersonal Communication: Modeling Inteqpersonal Relationship ,tn Islamic Perspective",

5:2

/ 239.

TECHNOLOGY 1.

----" Islarn and

the Development of Science and Technolog¡/', CenÉe, Seminar Series No.1, 1998. Research Islamic Sokoto:

and Shah, S?yytd ffagsud Ali' Quraishi, Mazhar Mahmoud in the Resolution of the Present Thought 'ùh. Roi. of Islámic in Toward¡ Isknilation of TecÉnology" Cisis in Science and 93- 1 09' 6, p' 5 199 D it cip li n e s, Hemdon, Virginia,

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TIIE INTERN.ATIONAL INSTTTIITE' ISLA'MIC TIIOUGIIT IIIITì.

OT'

(IIIT), a cr¡ltr.ral and inThc Intemational lnstitute of Islamic Thought the United State tcllcctual institution, was esøblistred and registered in (1401/1981) Ar¡e¡ca at the begirining of the ñftecnth HÜrah century with the following objectives:IToprovideacomp,rehørsivelslamicoutlookthroughelucidatingthe contønpoprinciptes of lshm and relatingthem to relevant issræs of rary thought;

identity of the To regain the lntellecnral, cultural, and civilizational sciùIn.ã,r,rough the Islasrization of the humanities and social ørces; and

thought

To recti$ the methodologr of contemporary Islamic progress of hu order to enable it to resrmie itscontibutions to the

marrcivilizationandgiveitmeaninganddi¡ectioninlinewith Islamic values. The lnstitutes seeks to achieve its goals through:

Holding specialized academic conlerences and semhañ¡:

rsupportingandpublishingselectedworksofscholsandresearchers and acádemic research centres in the Mr¡slim world in i¡niversities and the lVesq and

the works on Directing higher univenity studies towards furthering of Knowledge' issues of Islamic thought and the Islamization

Thelnstitutehasanumberofoverseasofficesandacademicadvisorsto helpcoordinateandpromoteitsvariousactivities.Thelnstitutehasalso and re.ntlrr¿ into joint academic agreements with several universities search centres.

TheNigeriaofñceofthelllTisoneofitsoveÍseasofficesspreadall ;;; rh;M*lim world. Based in Kano, it undertakes activities similar tott,o'eorueheadoffice.Sofar,ithasorganizedseminarsandlecnues

th addition to thatthe in many universities and colleges in the country' researches and few undergraduate office has also sponsored seviral graduate and indePendent ones'

International Inst¡tute of kl¡mic Tbought (Nìgerio oflice) Kano' Nigeria

concept and issues 0n IslamÍzation,of knowledge. In ,the second chapter a critical analysis of the predominant westeri materiarist meihodorogy was,, made and L brilliant exposition to the methoùological framework of the IslamizatÍon of knowledge was provided. The third and fourth chapters

Islamization

the book drvelled on issues in knowledge research, and research methods ofy

and areas in Islamization of knowledge undertaking respectively. "selected lThe-.last chapter provides some nmmgraptries

English and Arabic which will be of great "¡*nrtit. to scholars interested in conducting r*smrchrs related to

the Islam ization of knowiedge underf akÍng.

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