Muslim Epistemology
An Analytical Appraisal of Islamization of Knowledge
Dr. Muhammad Amin
Professor & Chair Department of Islamic Thought & Civilization
University of Management & Technology, Lahore
Abstract
Epistemology or Islamic concept of knowledge is not merely theoretical but has a close bearing
on human thought and behavior in individuals and the society at large. Quran, Hadith and
Muslim scholars have attached great importance to Islamic concept of epistemology. In the early
days of Islam epistemology flourished in the light of Islamic principles. Later on under the
influence of colonial powers and wave of modernity Muslim epistemology lost it identity.
Different Muslim scholars presented different views to develop and evolve an education system
in the light of Islamic Principles. Hossein Nasr, Al -Attas, Fazlur Rehman ,Ismail Raji Al-Faruqi
and Ziauddin Sardar are few of them. According to the writer’s point of view with reference to
Muslim epistemology entire knowledge including social sciences and religious studies should be
reproduced or reconstructed in the light of Muslim worldview. New disciplines of knowledge
should be introduced such as Occidental studies, Muslim Civilizations, Science of personality
development and Ummah studies etc. For this purpose practical training of personnel having a
truly Islamic mindset is required. Academic planning, theoretical frame work, impressive
monograph and organized workshops on reconstruction of existing knowledge in Islamic
perspective should be arranged A role model University along with affiliated colleges and
schools can serve the purpose. The insightful, well planned step by step process is required to
develop an educational system based on Muslim Worldview. For this, entire Ummah should
pool its resources, both intellectual and material, and embark upon the project, giving it top
priority.
Muslim Epistemology
An Analytical Appraisal of Islamization of Knowledge (1)
Muslim epistemology means Islamic theory of knowledge or the Islamic concept of knowledge.
It discusses nature of knowledge, its sources, objectives and scope, its types and branches, which
branch of knowledge is useful and should be acquired, which one is harmful and should better
be avoided, what is possible to know, and what is simply not possible to know, how can
knowledge be acquired etc.
Importance
The discussion of epistemology is not merely theoretical as it has a close bearing on human
thought and behavior in individuals and the society at large. Epistemology, in fact, is the product
of the worldview of a society (its concept of man, the universe and the deity).The concept of
knowledge in a society gives birth to different disciplines and branches of knowledge,
educational philosophy and institutional infra-structure. Education plays a key role in the
character building of individuals who in turn make up the society and develop a civilization.
Background
The importance of epistemology should be evident from the fact that the Noble Quran provides
detailed guidance in this regard, and the subject also gets high priority in the Ahadith.For
instance, Imam Bukhari, in his Sahih, has set the chapter on Ilm (knowledge) immediately after
the Book of Revelation and the Book on Iman, and it is an exhaustive study spreaed over sixteen
chapters. Similarly, Muslim ulema and scholars, theologians, thinkers and the Sufis (mystics)
have attached great importance to knowledge and discussed it at length. (2) Accordingly, Imam
Ibne Abdul Barr, Syed Ali Hajveri, Ibne Sina, Imam Ghazali, Ibne Rushd, Ibne Khuldoon, Ibne
Arabi, Ibne Taimiyah, Mullah Sadrah, Shah Wali Ullah, Shah Ismail Shaheed, and in the recent
past Allama Muhammad Iqbal, Maulana Syed Abul Ala Maudoodi, and Dr. Rafi Uddin have
made valuable contribution in this field. (3)
Muslim history also bears witness to the fact that the Islamic ideology of life brought about all
embracing spiritual, moral and conceptual development of the Muslims during the period of the
Holy Prophet (PBUH) and his companions, and the Muslims made remarkable advancement in
every sphere of knowledge, religious, as well as secular including social sciences, technology and
natural sciences. However, after about one thousand year, deviation of the Muslims from their
worldview coupled with the absence of a proper system of education and Tarbiyah, internal
dissention and various other factors weakened the Muslim world and they became slaves of the
strong Western nations. The awakened sections in the Muslim society continued their resistance
against the oppressive forces and were finally successful in throwing away the yoke of slavery
within a century or two. But as is always the case, the oppressive forces don’t occupy lands only,
they also enslave minds and hearts of the oppressed nations. Accordingly, after invading the
Muslim states, the Western Imperialism wound up the educational system of the Muslims,
replacing it with their own based on the Western worldview and epistemology. This strategy
enable them to create a class of the local Muslims which were Muslim in name but practically
loved the Western values and culture in all respects. (4) Consequently, when the turn of events
forced the Western nations to concede political freedom to the Muslims, they were successful in
handing over power to the class which had been captivated by the glamour of Western thought
and civilization. The net result was that the Western concept of life and knowledge remained
acceptable in those liberated Muslim states and the educational system introduced by the
colonial rules continued except with some cursory changes made under the pressure of religious
groups and the general public. The Ulema who had succeeded in preserving the religious
education to some extent by establishing Madrasas (religious schools) during the colonial rule
did not realize their responsibilities in the newly liberated set up and stuck to their old education
system which had no room for secular knowledge and disciplines. This was the over all situation
for the last three quarters of a century although some Muslim thinkers advocated that an
educational system founded on the Western worldview and epistemology did not provide
solution to the problems of the Muslim world, and that the Muslims should evolve their own
educational system based on the Islamic worldview and epistemology. The writings of Allama
Muhammad Iqbal, Syed Abul Ala Maudoodi and Dr. Rafi Uddin in the recent past, especially in
the Indian sub continent, established this point.
Muslim Epistemology Part2- Contemporary Efforts
Some Muslim scholars residing in the Western felt the gravity of the situation in early 70s of the
last century. Accordingly, Iranian scholar, Dr. sayed Hossein Nasr in the USA, made a critical
analysis of the Western epistemology, declaring it harmful for the Muslims. He also underscored
the need for sticking to Muslim epistemology to confront the present day challenges. Dr. Nasr
was influenced by Sufism (mysticism) and his views on Muslim epistemology also reflect the
same. (5)
Views of Al-Attas
Malaysian scholar of Arab origin, Syed Muhammad Al Naquib al-Attas also analyzed Western
and Muslim epistemology in detail and came to the conclusion that:
- knowledge is never value-neutral. It is always influenced by the worldview and the religious,
moral, social and cultural milieu of the society which it absorbs unconsciously, mostly without
being noticed by others. (6)
- The Western epistemology is based on skepticism – skepticism that knows no moral values
and norms. The Western mind has however been able to exploit skepticism as a constructive
force despite its weaknesses and harmful effects.
- The Western scientists extensively benefited from the Muslim advancement in knowledge at
the initial stage. The Enlightenment Movement of France in the 17th century that laid down the
foundations of the modern Western science and technology was essentially influenced by the
Muslim epistemology. The Western civilization however, did not accept the Muslim disciplines
of knowledge in their original form. Instead, it assimilated that knowledge in its own
epistemology, shaping the disciplines of knowledge according to Western thought and behavior.
As a result, the Muslim knowledge came in partial harmony with the Western epistemology and
was fused and amalgamated with the Western culture. This process, it may be said, saved the
West from the “negative aspects” of the Muslim epistemology. However, complete harmony
could not be developed between the Islamic and the Western knowledge because the two are
based on two conflicting and contradictory ideologies. This dualism and internal conflict of the
Western skepticism gave birth to an unending curiosity in the West and the desire to know the
unknown, which is the real motive behind all their new discoveries and inventions. (7)
- Any attempt of the Muslim scholars to reform their educational system within the ambit of the
Western epistemology would only promote Western values and ideas because the Western
knowledge, being a product of the Western epistemology and the Western worldview, can
neither find roots in the Muslim society and culture nor can meet its demands.
Dr. Fazlur Rahman’s View point
Eminent Pakistani intellectual, Dr. Fazlur Rahman, who spent his last years in USA, in his book
“Islam and Modernity”, has discussed the plight of knowledge and education in the Muslim
countries along with their efforts for its reconstruction. His views in brief are as follows:
- It is imperative to make a distinction between the Normative Islam as it is in its original
sources and the Historical Islam as it has been passing through different stages of
implementation in the Muslim society and as it exists today. An effort should be made to review
or rediscover the Historical Islam by analyzing it in the light of the normative Islam. (8)
- The above process should be continued in the light of two basic principles. First, a fresh
understanding of the Holy Quran (in the sense that while giving due importance to the Order of
Revelation of the Holy Quran and the enforcement of the Quranic injunctions in the early days,
a conscious efforts should be made to discover relevance to the Quranic verses in the present
day situations). This necessitates focusing on the noble Quran as revealed and not as we recite it
today (i.e. to follow ‘Order of Revelation’ instead of ‘Order of Recitation’). Secondly, a critical
analysis of the epistemological and educational concepts of the Historical Islam should be made
to find out its strong as well as weak points before we apply them in the reconstruction of
knowledge and education today in Islamic perspective. (9)
- The traditional institutions of religious education as at present have crumbled under the debris
of the past while the modern Islamic forces remain completely ignorant of the importance of
knowledge and education, and are attaching greater importance to political Islam. Accordingly,
their study of Islam is superficial and they haven’t done any solid work for the Islamization of
knowledge and education. (10)
- The challenge at hand is not the Islamization of the Western disciplines of knowledge but to
critically analyze the worldview of the Historical Islam in the light of Normative Islam, and then
review the Islamic epistemological thought to reconstruct the Islamic disciplines of knowledge.
(For instance, Dr. Rehman opposed the division of knowledge into religious and secular and
differs with Al-Ghazali who advocates the superiority of religious studies (revealed knowledge)
over the Physical sciences (medicine). (11)
- Intergration of the Islamic and the modern disciplines of knowledge is essential. However, the
Muslim states so far haven’t realized the need for practical steps in this direction to achieve the
desired results, and the modern Islamic forces non governmental level too haven’t taken the
issue seriously. (12)
Dr. Raji al Faruqi’s Standpoint
Although Syed Naquib al-Attas criticized the Western epistemology and Dr. Fazlur Rehman also
made a realistic study of the educational conditions in the Muslim society and the influence of
the West on that, both of them couldn’t lead to any alternate and practical approach with
reference to Muslim epistemology. It goes to the credit of Dr. Ismail Raji al-Faruqi, a Palestinian
Muslim scholar settled in USA, to have presented a comprehensive philosophy for the
reconstruction of the Muslim epistemology along with a practical framework for Islamization of
knowledge.
Dr. Faruqi’s view in brief are as below:
1. The Muslim Ummah can’t steer out of its present mess unless its education system is
revamped and reconstructed. To achieve that, the duality of the religious and the modern
disciplines of knowledge must be abolished and the two should be synthesized to evolve
an integrated system of education imbued with the true Islamic spirit. This will, however,
be possible only with the Islamization of knowledge in the true Islamic spirit. Around
twenty branches of modern social sciences being taught at the University level at present
must be reviewed in accordance with the Islamic ideology. Islamic History should be a
compulsory subject for every student. (13)
1. Objectives of Islamization of knowledge are:
a)
To gain command over modern disciplines of knowledge.
b) Acquisition of the Islamic knowledge.
c)
Determining the Islamic viewpoint in regard to every branch of knowledge.
d) Unifying and integrating the modern disciplines of knowledge with the Islamic thought; and
e)
Establishing the supremacy of the Islamic thought over the modern knowledge. (14)
3- Islamization of the modern knowledge and other objectives mentioned above can be achieved
only under a comprehensive, well thought out plan. Dr. Faruqi’s plan incorporates the following
steps:
i. Acquisition of adequate information about every branch of modern knowledge.
ii. Detailed study of different disciplines of knowledge and achieving expertise in these.
iii. Acquisition of the Islamic knowledge in its various branches.
iv. An analytical study of Islamic thought with reference to the problems of the modern age.
v. Determining the Islamic standpoint in regard to each and every branch of knowledge.
vi. A critical study of the modern knowledge from the Islamic viewpoint.
vii. An analytical study of the problems facing the Ummah in every sphere of life.
ix. A study of the problems facing humanity at present.
x. Unifying the Islamic thought with the modern disciplines of knowledge.
xi. Restructuring the modern disciplines of knowledge at the university level in the light of the
Islamic thought.
xii. Publication of the knowledge acquired through the Islamization process. (15)
Thus, Dr. Faruqi not only realized the need for the Islamization of knowledge in the modern era
but also gave a plan of action for that. Going still further, he established an institute called
International Institute of Islamic Thought (IIIT) in USA and arranged several international
conferences (Islamabad in 1989, Kuala Lumpur in 1986 and Khartoum in 1987), and assigned
this important task to the Muslim world’s top educationists and thinkers. It was primarily the
result of this movement that international Islamic universities were established in Pakistan and
Malaysia, while various branches of the IIIT are working in different Muslim countries.
The question now arises, what has been the net result of this exercise? Unfortunately, Dr.
Faruqi, who conceived the idea of Islamization of knowledge, did not get the opportunity to
implement his plan and hidden forces put him to death considering him and his activities as a
threat. To answer this question, we would first refer to the views of Mr. Ziauddin Sardar, Dr.
Wali Raza Nasr and Dr. Manzur Ahmad on the work initiated by Dr. Faruqi. Later, we would
present our own views in this regard.
Ziauddin Sardar
According to Ziauddin Sardar, a known Pakistan born thinker based in the West, the plan
conceived by Dr. Faruqi has certain flaws in terms of thought and action. These are as under:
i.. Ideologically, there is no substance in Dr. Faruqi’s concept of the Unity of the Truth and the
Unity of Ilm (knowledge) implying that since Truth is one, therefore, it equates with Ilm also
being one.
ii. Majority of the scientists believe that many a thing which we believe as true today, may prove
to be false tomorrow.
iii. If Ilm is The truth, every effort for its attainment ought to be the attainment of the truth. But
hundreds of scientists are presently doing research on weapons of mass destruction. Can we
treat their work as digging out “The Truth”?
iv. According to Dr. Faruqi, Allah is The Truth which is One. Therefore, there can’t be more than
one truth in Ilm or knowledge. This is, however an erroneous view because the concept of Allah
being the Absolute Truth does not imply that there can’t be more than one Truth in knowledge,
for instance, such a possibility exists in Physics.
v. Dr. Faruqi’s argument that pursuit of knowledge aims at search for the Truth which is One, is
also fallacious as may be probed in day to day life. For example, when a child poses a question,
what are the trees for? , there may be more than one correct answers to this query, for instance,
that the trees are for providing shade, for decoration and beauty, or we get fruit form these….etc.
(16)
1. Dr. Faruqi has mainly stressed on the Islamization of the social sciences. Theoretically,
the importance of the social sciences can’t be denied. But it is also an irrefutable fact that
the present development in the West which is also greatly affecting the world’s social,
economic and political structures, primarily depends on the advancement of science and
technology in the West. Hence, the need for the Islamization of the Physical and Natural
sciences can’t be under-estimated. (17)
1. During the 20th century, the knowledge paradigm of the West in Social and Natural
Sciences with reference to objectivity has been the same. However, now several Western
scholars accept that the process of perception is never value-neutral, and is influenced by
the interests and the attitude of the observer:
-
the ideas, interests and values of the person engaged in experimentation influence the
results of his efforts.
-
an individual does not study facts from a strictly neutral angle as his findings inevitably
reflect his ideas, perception, likings and disliking, etc.
There fore, it is not possible to Islamize the modern social sciences which have been evolved
under the Western epistemological paradigm (perceptions, images, theories, linguistic patterns
etc.). Such an attempt won’t be the Islamization of the Western knowledge, instead it would
tantamount to Westernization of Islam. (18)
1. It is impossible, with reference to social sciences, to create harmony between two
different epistemological paradigms which are based on the conflicting worldviews,
because adherents of every paradigm would work within their own paradigm, and any
effort for unification or amalgamation of perceptions, images, theories and linguistic
patterns from adherents of one paradigm would be neither understandable nor
meaningful to the adherents of the other paradigm.
1. Every discipline of knowledge is the product of a particular worldview and meets the
requirements of a specific culture evolved by that worldview. For instance, the discipline
of Orientalism was evolved after the West subjugated the Muslim state and felt the need
of studying Islam and the Muslim societies with the ulterior motive of successfully
controlling the Muslim masses and resolving various problems cropping up with that. In
this background, Dr. Faruqi’s suggestion of accepting the Western division of knowledge
as such and “establishing the specific relevance of Islam to each area of modern under
the domination of the Western worldview. Islam is permanent Truth and a reality for all
times. Therefore, instead of discovering the relevance of Islam to the modern knowledge,
it is modern knowledge that needs to be made relevant to Islam and its correctness or
otherwise ascertained.
In other words, the Islamization of knowledge should not begin with the acceptance of the
disciplines of knowledge already in existence. Instead, the paradigms of the Islamic
epistemology must be formulated first. There should be knowledge paradigms as well as
behavior paradigms. The knowledge paradigms would determine the basic principles, concepts
and values for each discipline of knowledge while the behavioral paradigms would lay down the
moral boundaries within which the Muslim scholars would work.
We must keep in mind that the Holy Quran, the Sunnah and the traditions of the Muslims in the
field of knowledge provide the basis for the Muslim epistemology, although it is now necessary
to study these in light of the modern realities.
Like the paradigms, the disciplines of knowledge too are strictly ideological (knowledge based)
and behavioral (shaping the human conduct). Therefore, the paradigms of Islamic epistemology
having firm footing and being functional, would create new disciplines of knowledge in
accordance with the Islamic worldview, to meet the needs of the Muslim society. (19) The
disciplines of knowledge formulated by the West after banishing religion and morality, are
meeting the requirements of the Western society and promoting their culture. However, these
neither reconcile with the Muslim worldview nor can be absorbed in the same. Therefore, the
Islamization of the Western knowledge is simply impossible.
The task before the Muslim scholars therefore, is to establish the above mentioned two
paradigms of the Muslim epistemology (knowledge Paradigm and Behavioral Paradigm) in
accordance with the Muslim worldview to undertake the study of the Western knowledge – both
analytical and critical – and absorb and assimilate the findings of such study in its own
paradigms gibing them a new shape and color of their own in harmony with the Muslim culture.
Muslim scholars in the past benefited from the knowledge of the other nations through this
process and this is the only way to Islamize knowledge even today. (20)
Dr. Wali Raza
Dr. Syed Wali Raza Nasr, son of the Dr. Hossein. Nasr, a young and emerging Muslim scholar in
USA, while critically analyzing the plan for the Islamization of knowledge under the auspices of
Pakistan chapter of International Institute of Islamic Thought (IIIT) opines:
- The term Islamization of knowledge’ is incorrect. It gives the impression that there is
something un-Islamic that is being brought in line with Islam. In fact, no knowledge is
essentially un-Islamic. For instance, take the case of Hard sciences. These are simply study of
nature to which the Hoy Quran invites the faithful, time and again. (21)
- The Islamization of knowledge need not be undertaken apologetically or as a defensive
measure. Instead, the whole exercise should be on the basis of the Islamic worldview with
special reference to its spiritual aspect which must be brought to lime light. (22)
- Work on the Islamization of knowledge was initiated in different fields, especially Economics,
without necessary groundwork on intellectual and practical fronts before establishing different
institutions. Consequently, it has not yielded any concrete result from the Islamic view point.
(23)
The proper way of Islamization of knowledge would be to study the basic philosophy behind
every discipline of knowledge, social sciences as well as the natural sciences, bringing to fore its
basic concepts, (keeping in mind that these concepts are natural, eternal and are not the
discovery of the Muslims; for instance, the principle of Supply and Demand in Economics).
- to study these in the light of the Muslim worldview / Islamic perspective determining their role
in the Islamic thought and action.
In other words, the Islamization of any discipline of knowledge is linked with the Islamic
approach and the Islamic outlook and not in its restructuring or revision of its institutional
framework. (24)
Dr. Manzur Ahmad
Former Vice Chancellor Karachi University and currently the Rector of the International Islamic
University, Islamabad, Dr. Manzur Ahmad, in his recent article on educational issues, made the
followings observations on the efforts of Islamization of knowledge:
1. The entire endeavor for the Islamization of knowledge is based on the assumption that
the knowledge produced by the West in un-Islamic and should thus be Islamized. This
presumption in itself is wrong. It is incorrect to divide knowledge into Islamic and unIslamic. The whole worldly (secular) knowledge can’t be categorized as un-Islamic.
Islam, in fact, does not believe in the dichotomy of religious and secular. Muslim
thinkers in the past had categorized as un-Islamic only those branches of knowledge
which did not stand to the test of intellect and experiment such as magic, sorcery,
soothsaying, etc. otherwise all intellectual and experimental branches of knowledge were
always appreciated by the Muslim scholars. (25)
1. The Western concept that the universe is being run on certain basic laws discovery of
which is the primary function of knowledge, is so solid and viable that it cannot be
demolished on intellectual grounds. Besides, the idea that the laws of nature have been
devised by Almighty Allah is a matter of faith, not an intellectual approach. There fore,
the criticism of modernism by some Western thinkers cannot be taken as an argument in
support of the veracity of religious perspective of knowledge, nor can the Islamists
benefit from that in any manner.(26)
1. While Islamization of knowledge is a vague and unpractical project, one may endeavor
for the Islamization of values and of the self, which too, however, seems to be difficult in
the midst of a strong value system founded on the basic concepts of Western philosophy
and thought. Besides, belief in the veracity of our own value system along with a struggle
for establishing its dominance may lead to confrontation. We have to keep in mind that
the Muslim value system requires deeper understanding and restructuring today. In the
modern times, any religious value system can’t become compatible with the prevailing
moral sensitivities while pressing for the social conditions, possible and tenable one
thousand years ago, but no more suitable in today’s industrialized and global society.
(27)
1. All attempts for Islamization of knowledge so far have been a failure in the sense that
these have only added to the moral degradation of the Muslims instead of cutting it
down. (28)
Muslim Epistemology Part3- Eradication of a
Misconception
Although we have explained in detail our views for rejecting the Western knowledge in the
course of reconstruction of Islamic lines, yet some Muslim intellectuals differ with this
approach, and we think there is no harm in examining their view point as well.
The main arguments of this group are (29):
1-
That the real force behind the rapid development of the West is its advancement in
knowledge, therefore, in order to achieve worldly progress, the Muslims must acquire Western
knowledge.
2-
The development of knowledge is a continuous process. It neither knows any limits
nor is it the property of someone. No civilization can survive or progress in isolation. Every
civilization is the custodian of the knowledge acquired by its predecessor. It exploits this
knowledge for its benefit and also develops it. In this way, the process of human development
goes on unhindered. In other words, knowledge is a collective property of mankind and the
Muslims too should benefit from the Western knowledge and also contribute to its
advancement. Therefore, the idea of the Muslims rejecting the Western knowledge and trying to
build up on the basis of the knowledge in the Middle Ages, is neither practicable nor wise, and
would only makes us a laughing stock.
In reply to these arguments, we may submit that every civilization has its roots in a particular
worldview and it develops knowledge which is in harmony with its worldview. A civilization
may, after a careful analysis, partly benefit from the knowledge alien to its worldview but it can
neither absorb/assimilate that knowledge, nor promote it in its totality. This careful and limited
utilization of other knowledge may involve digesting the relevant knowledge content after
bringing it in harmony with its own epistemology, giving it a shape and color of its own, and an
entirely new look acceptable to its own body of knowledge. The Muslims had adopted this
process in the case of the Greek knowledge. However, at that time, the Muslim civilization was
at its peak, and its ideology was powerful enough to swallow some foreign body, digest the same
and reproduce it in a new form and shape. (The Holy Quran furnishes a simile of the cattle
swallowing green fodder and supplying human beings with white milk (30).
However, the conditions at present are totally different. The Muslim civilization is oppressed,
not dominating. It is sunk in the mire of decline. The minds and hearts of the Muslims have
been conquered by a powerful, colonial civilization having an alien worldview. The Muslims
themselves are cut off from their own worldview, and thus deprived of original thinking and
high morals. Therefore, if they try to absorb the Western knowledge in its original form, they
would only reproduce its copy. This blind plunge them into confusion leading to destruction of
their personality and identity. In fact, they already suffer from this malady.
What the Muslims need under these circumstances today is Ijtehad i.e creative thinking and
intellectual sovereignty; and not Taqleed or blind following. They need not be browbeaten by the
dominant Western thought and civilization but should stick to their own roots.
Having accepted the principle that they have to work within the Islamic worldview and the
Islamic epistemology and should consciously reject the conflicting Western worldview and the
Western epistemology, they may benefit from the advance Western knowledge within certain
limits, as explained above.
Further, it would be wrong to believe that as political, economic and scientific progress of the
West is because of their advancement in knowledge, therefore, Muslims too should focus to seek
that knowledge. In our opinion, knowledge and education pave way for progress only when
these are in harmony with the worldview of the society. We believe that if Europe and America
today start following a body of knowledge which is based on an alien worldview and
epistemology, they would face a decline. Similarly, if Muslims adopt a body of knowledge based
on Western worldview and epistemology, they would further go down in the quagmire of decline
and degradation. Turkey, for instance, has been copying the West for the last seventy years or
so, with little again.
It is, therefore, wrong to presume that by attaining the Western knowledge alone, the Muslims
can march on the path of progress. We may recall that our predecessors ruled major part of the
world for about on thousand years without even being familiar with the Western knowledge, and
undoubtedly, theirs was the best and the most advanced civilization of their time. It would be
better if we look at the realities in their true perspective. We have dealt with this issue in detail
in our other writings (31)
3-
Reconstruction of knowledge must be a Non-Political Agenda
We would however, suggest that the task of reconstruction of knowledge on Islamic lines should
be undertaken purely on non-political basis, and the people engaged in this exercise should have
no links with any political group or party. This in because the powerful Western colonialism
which had been compelled to grant limited independence to the Muslim states during the
twentieth century is ruthlessly against the complete independence of the Muslim states and is
conspiring to capture the Muslim states once again. After Afghanistan and Iraq, Iran and
Pakistan seem to be their next target. No doubt Dr. Faruqi was an academician and a nonpolitical figure, but he had ideological leaning with certain groups having political agenda.
Accordingly, some “dacoits” stormed his house one night and put him to death along with his
wife, and this had happened in the USA, the world power that claims to be the biggest champion
of liberty and intellectual freedom. And this was long before 9/11 that made the Muslims a
symbol of terrorism. So, there is every likelihood that if some other Muslim enthusiast ventures
to tread this path and tries to break the status quo and bring about a qualitative change, some
“dacoits” may barge into his house and remove him from the scene. Therefore, there is no harm
in exercising caution. No doubt any plan for the intellectual and educational emancipation of the
Muslim Ummah and the consequent banishment of the menaces of poverty, degradation and
humility, is somewhat political in nature yet any such project working on non-political basis had
greater chances of success as against the one having open political affiliations.
The Naurasi Movement in Turkey is an example in this respect, which is working in the field of
education on non-political basis and has set up several universities and hundreds of schools in
Turkey and other countries, even couple of them in USA, and is getting positive results.
Muslim Epistemology Part4- The Writer’s Viewpoint
As we consider the reconstruction of knowledge and education in the Islamic perspective and
the contemporary needs, a number of questions arise in our mind such as: what is the true
nature of the task?, what would be the basic guidelines for doing job?, what methodology should
be followed – a methodology that would be both effective and fruitful.
We would explain our view point in the light of Dr. Faruqi’s answers to these queries with the
difference that we have also proposed Islamization of Education along with the Islamization of
knowledge because the educational process alone provide the practical and institutional set up
required for the reconstruction of both thought and knowledge.
Theoretical Aspect
Nature of the job
From our point of view, the task before, the Muslim intellectuals with reference to Muslim
epistemology is the ‘Reproduction’ of knowledge (provided this term is correct) and its
reconstruction or recasting in a creative manner in the light of Muslim worldview, and not a
mere Islamization of modern social sciences. There is a vast difference between the two.
First. The goal in the former is the reconstruction of the entire knowledge, not merely the
modern social sciences, including religious studies, Science and Technology. For instance,
Muslim religious studies today must include a comprehensive study of concepts and
terminology in Islamic and the Western Thought. Similarly, it is imperative to introduce new
disciplines such as ‘Muslim Civilization’, ‘Ummah Studies’ (History and Geography of Muslim
people, past and present) and ‘Tazkiya-o-Tarbiya (science of personality development in
Islam).Contents and methodology of teaching Arabic in non-Arab Muslim countries needs to be
revised. It is necessary to provide answer to various misconceptions and questions being raised
by the Western intellectual about Islam. Likewise, the impact of Western thought and
civilization on the Muslim society also needs to be studied from an analytical and critical angle,
and the numerous legal and ideological issues cropping up in result thereof should be discussed
in depth.
Similarly, the Physical Sciences, though primarily based on observation and experience, yet the
style of their presentation and expression needs to be reviewed. For instance, in Mathematics,
we may include questions on Zakat instead of bank interest. Again, in the field of science, the
statement “Water has the characteristic to expand when it converts to ice when temperature
falls” may be reshaped as “Allah has gifted water with the quality to expand when it coverts to
ice as temperature falls”. With that, we may add that: the wisdom behind this is that living
beings may survive even below the top surface of the lakes and the seas. In the field of
Technology, a Textile Engineer brought up with an Islamic outlook would not design thin
clothing through which body is visible, and a painter with a Muslim mentality would not paint
nude pictures; and so on.
Second. Even in the case of Social sciences, ‘Islamization of the modern concepts’ would only
form a part of a large scheme of reconstruction of social sciences. This reconstruction would
involve reshaping of a certain discipline of a social sciences from the view point of Islamic
epistemology based on the Islamic worldview. This would required us to keep in view the past
Muslim heritage especially the Muslim dominance in the world, besides taking into account the
requirements of the modern times. This last segment would entail that if a particular discipline
has shown development in an epistemology and worldview other than Islam, then this academic
development should be critically analyzed and those of its ingredients as are healthy and
compatible with the Muslim epistemological, should be accepted. Subsequently, these should be
assimilated within the framework of Muslim epistemological domain and accepted as knowledge
beneficial for the contemporary Muslim society.
We follow the above methodology in our personal life and have found it practical and useful.
When we intend to write on a certain topic, we first write down our own view point based on our
studies, observation and assumptions. Then we revert to other thinkers and authors and dig out
their observations and writing on the topic. It we find in their writings some new idea, a new
dimension or something that has not been incorporated in our article, we do not hesitate in
benefiting from that after gibing reference to those authors. In this exercise, our own view point
remains dominant in our works though we do benefit others.
The same approach needs to be adopted in the reconstruction of knowledge in Islamic
perspective today. First, we should reconstruct various disciplines of knowledge in the light of
Islamic thought, advancement made in a particular field in the past, the requirements of the
modern times and the homogenous conditions etc. Next, we should critically analyze the
development made by other nations / civilizations in that particular branch of knowledge and
then we can decide whether or not to accept something out of that which does not contradict our
worldview, epistemology and major themes developed by us in that particular branch of
knowledge.
Basic Principles
Three basic principles should remain before us during the reconstruction of knowledge in the
Islamic perspective:
1. The Objective
The primary objective of knowledge and education is to develop a personality in accordance with
the worldview of a society. Therefore, for the development of a personality in a Muslim society,
it is inevitable that its knowledge and education system are based on the Islamic Worldview and
Islamic epistemology. Any compromise or relaxation of this principle is bound to cause mental
disharmony and ideological confusion, resulting in distortion and destruction of the Muslim
personality.
1. Rejection of Western Thought and Civilization
In principle, this should have been our first point because while entering the fold of Islam, we
first deny all deities and then proclaim our faith in One God or Allah. There is no sense in
affirming faith in One God without refuting all false gods. One the same premise, while
reconstructing knowledge in the light of the Islamic worldview, we should not only discard the
knowledge based on Western worldview, but also reject and negate it because the Western
Worldview is not only different from the Islamic worldview, but in fact it is contradictory to that.
Similarly, the Western epistemology is totally opposed to the Islamic epistemology.
Consequently, the Western knowledge can neither fit in ideological and cultural framework of
Muslim society nor can beneficial to it.
This is a basic principle, but since the Western thought and the Western philosophy rarely come
under discussion in our society, we would try to give a comparative study of the both below:
The Islamic Worldview
The Western Worldview
1. SourceThe divine guidance provided by Allah
1. SourcesHuman intellect and senses.
through His apostles.
2. Concept of human beingHuman beings are
2. Concept of human beingsHuman beings are sovereign and fully
humble servants of their Lord who submit to his
independent to lead their lives they wish.
commandments unconditionally.
3. Concept of the UniverseAllah is the sole
3. Concept of the UniverseThe Universe is the outcome of the natural laws
Creator and Sustainer of the Universe and He has
which also regulate its existence. Human beings enjoy full freedom on the
vested mankind with limited authority to
earth and are free to lead their lives in accordance with their sweet will. The
manipulate in the universe. The life in the
worldly life is an end in itself and is to be given priority over every thing
Hereafter has priority over the life in this world.
else.
4. Concept of DeityMankind has been created
4. Concept of DeityFaith in God is an entirely personal affair for an
by Allah who alone is the Lord, the Sustainer of
individual, having nothing to do with the collective life (such as political,
all creation, and He is Living, All Powerful and
social, economic systems, etc). Every individual is at liberty to line in the
possesses all Authority. None else is worthy of
way he likes.
worship and obedience.
5. Goal of LifeA human being is required to lead
5. Goal of LifeAttainment of every success and maximum worldly pleasure,
his life in this world in obedience of the divine
at any cost and in any manner in this world.
injunctions on the model set by Allah’s
messenger, to earn Allah’s pleasure in the
Hereafter.
The above mentioned differences between the Islamic worldview and the Western worldview
naturally lead to opposite and contradictory epistemologies as shown below:
Islamic Epistemology
1. Sources of knowledgePrimary: Divine
revelation (The Holy Quran and the
Sunnah)
Secondary: A limited and subordinate role
Western Epistemology
1. 1. sources of knowledge
of human intellect and senses.
Primary: Human intellect and senses (Observation and Experience).
Secondary: A cursory role of religion.
2. Objectives of KnowledgeTo know and
2. Objectives of KnowledgeSuccess in the worldly life and the
truly understand the Lord and the Self; to
attainment of maximum pleasures.
prepare and motivate individuals for
worship and obedience of Allah in the
worldly life for earning His pleasure in the
Hereafter.
3. Branches of Knowledge- The revealed
3. Branches of Knowledgea) Various disciplines of worldly knowledge
knowledge (The Quran and the Sunnah).-
such as:- Natural / Physical / Hard Sciences
Knowledge related to revelation, and its
implementation; for instance, Arabic
language and Muslim jurisprudence.
- Arts and Humanities
- Social Sciences
- Disciplines of knowledge that are based
on divine revelation as well as human
intellect and senses, such as Economics,
Politics, Psychology, etc.
- Technology
b) Religious knowledge. This is a purely personal affair of a human
beings and has nothing to do with the collective life.
- Disciplines of knowledge mainly based
on human intellect and senses (observation
and experience) such as Medicine,
Engineering, Agriculture, etc.
4. Purpose of EducationTo develop
4. Purpose of EducationRearing up a human being as a completely free
personality of individuals in a way that
and independent being (sovereign) capable of achieving maximum
they become faithful servants of Allah.
worldly success and pleasure.
The comparative study above makes it crystal clear that the Western worldview and the Western
epistemology are no only different but totally opposed to the Islamic worldview and Islamic
epistemology. Therefore, in the course of reconstruction of the knowledge, the Muslim can’t
afford to blindly copy the Western disciplines of knowledge. On the other hand, they should
consciously reject the Western knowledge and find out their way in an Islamic perspective