A231 09 Islamic Science at Present The Achievements and Issues in Human Science.pptx

6. Islamic Science at Present: The Achievements and Issues in Human Mashitah Sulaiman, Fakulti Kepimpinan dan Pengurusan & Pusat Pengajian Teras, Universiti Sains Islam Malaysia, Bandar Baru Nilai, Negeri Sembilan, Malaysia. [email protected]. Discussion 6. Islami...

6. Islamic Science at Present: The Achievements and Issues in Human Mashitah Sulaiman, Fakulti Kepimpinan dan Pengurusan & Pusat Pengajian Teras, Universiti Sains Islam Malaysia, Bandar Baru Nilai, Negeri Sembilan, Malaysia. [email protected]. Discussion 6. Islamic Science at Present: The Achievements and Issues in Human Science 6.4 Muslim Scholars in Social Sciences and Humanities. 6.5 Legacy of Scholarships in Manuscripts What is Islamic Social Sciences? Social Sciences, as the name indicates is related to society and its social issues and aims to understand all spheres of social life, social problems and provide solutions to the problems related to society. 'Social Sciences' is an umbrella term for a wide variety of disciplines of knowledge, aiming to evaluate different social phenomena and working for keeping the human society intact. Before the 19th century natural sciences and Social Sciences were studied as one discipline and in later period they got separated, forming the two main  Social Sciences as defined by Britannica Macropaedia is that science, ‘which deals with human behaviour in its social and cultural aspects. It includes the following disciplines: Cultural (or Social) Anthropology, Sociology, Social Psychology, Political Science, and Economics.’ It also includes, ‘Social and economic geography and those areas of education that deal with the social contexts of learning and the relation of the school to the social order’. It keeps history as ‘marginal to the humanities and Social Sciences’ due to the difference of opinion among scholars. 6. Islamic Science at Present: The Achievements and Issues in Human Science Islamic civilization refers to the cultural, social, intellectual, and artistic achievements and developments that have emerged within societies that are predominantly influenced by Islamic principles and values. It is important to note that Islamic civilization is not confined to a single geographic location or time period; rather, it encompasses a wide range of societies and periods throughout history that have been shaped by Islamic beliefs, practices, and teachings. Islamic civilization, characterized by its profound impact on history and its emphasis on humanity, exhibits distinctive features that have contributed to its enduring legacy. Achievements of Islamic Civilisation in Human Science… 1. Advancements in Science and Medicine: Islamic scholars made significant contributions to various scientific disciplines, particularly astronomy, mathematics, and medicine. Pioneering figures like Al-Razi, Al-Kindi, and Ibn Sina made groundbreaking advancements in medicine, introducing concepts like clinical observation, medical ethics, and pharmacology. Achievements of Islamic Civilisation in Human Science…… 2. Architecture and Art: Islamic architecture is characterized by intricate geometric patterns, calligraphy, and the innovative use of domes, arches, and minarets. The construction of mosques, palaces, and mausoleums displayed both religious and artistic expression, with notable examples including the Alhambra in Spain and the Hagia Sophia in Istanbul. Achievements of Islamic Civilisation in Human Science… 3. Urban Planning and Infrastructure: Islamic cities were designed with a focus on functionality, aesthetics, and community needs. Concepts like public squares, bazaars, and water management systems were integral to urban planning. Achievements of Islamic Civilisation in Human Science… 4. Trade and Commerce: Islamic civilization facilitated extensive trade networks, connecting the East and West through the Silk Road, Indian Ocean, and Mediterranean Sea. Cities like Baghdad, Cairo, and Cordoba became thriving centres of trade, culture, and intellectual exchange, fostering economic growth and cultural diversity. Achievements of Islamic Civilisation in Human Science… 5. Legal and Philosophical Thought: Islamic legal scholars developed a comprehensive legal system known as Sharia, based on the Quran and Hadith, that addressed matters of personal conduct, family law, and commerce. Philosophers like Al-Farabi, Avicenna, and Averroes, Imam al-Ghazali engaged with Greek philosophy, contributing to the synthesis of rational and religious thought. Achievements of Islamic Civilisation in Human Science… 6. Literature and Poetry: Arabic literature flourished, with the Quran itself regarded as a masterpiece of linguistic and literary excellence. Renowned poets like Rumi, Omar Khayyam, and Al- Mutanabbi made significant contributions to poetry, touching on themes of love, spirituality, and nature. Achievements of Islamic Civilisation in Human Science… 7. Sufism and Mysticism: Sufism, a mystical dimension of Islam, focuses on the inner spiritual journey and the connection with the divine. Sufi poets and scholars contributed to a unique blend of spirituality and artistic expression. Example: Jallaluddin al-Rumi, Achievements of Islamic Civilisation in Human Science… 8. Calligraphy and Manuscript Illumination: Calligraphy, as a form of artistic expression, holds a special place in Islamic culture, often adorning religious texts and buildings. Manuscript illumination involved the intricate decoration of texts with gold leaf, intricate patterns, and vibrant colours. Achievements of Islamic Civilisation in Human Science… 9. History and Islamic Social Sciences: Ibnu Khaldun, Muqaddisi, al-Idrisi Achievements of Islamic Civilisation in Human Science… 9. Islamic Psychology and Behavioral Sciences: Calligraphy, as a form of artistic expression, holds a special place in Islamic culture, often adorning religious texts and buildings. Manuscript illumination involved the intricate decoration of texts with gold leaf, intricate patterns, and vibrant colours. Issues & Challenges Facing by Islam, Islamic Civilization, and Muslim Countries 1. Existential 2. Identity Crisis: 3. Identity Crisis: Challenge Internal External Western propaganda and The internal schisms within Globalization, while fostering misrepresentation have Islam, particularly the Sunni- interconnectedness, has also perpetuated negative Shia divide, have led to led to concerns about cultural stereotypes about Islam and divergent interpretations of the Muslims, attributing the erosion. Muslims grapple with faith. Debates between various actions of a few to the entire preserving their distinct sects, such as Salafi, Wahhabi, faith. This challenge involves and traditionalist groups, have identities while participating in countering misconceptions led to confusion about the the global community. Striking a that Islam is inherently genuine path of Islam. balance between embracing responsible for global conflicts Addressing this challenge modernity and retaining and acts of violence. Muslims requires fostering a spirit of cultural and religious values must engage in constructive unity and emphasizing the requires thoughtful efforts to dialogue to present the true common core values that bind adapt without compromising teachings of Islam and Muslims together while fundamental principles. demonstrate that it is a respecting their diverse Issues & Challenges Facing by Islam, Islamic Civilization, and Muslim Countries 4. Global Image: 5. Alienation of 6. Identity Crisis: Many Muslim countries face Youth: External the negative portrayal of being underdeveloped, The rise of atheism among Globalization, while fostering prone to terrorism, and Muslim youth poses a interconnectedness, has also lacking in civilization. This significant challenge to Islamic led to concerns about cultural skewed perception impacts communities. Factors erosion. Muslims grapple with contributing to this trend foreign relations, trade, preserving their distinct and tourism. To counter this include exposure to secular ideologies and a lack of identities while participating in challenge, Muslim countries the global community. Striking a should invest in education, religious education. Addressing this challenge balance between embracing innovation, and sustainable modernity and retaining development to showcase requires engaging young Muslims through open cultural and religious values their contributions to science, discussions, relevant religious requires thoughtful efforts to art, and culture, challenging stereotypes and promoting a education, and creating spaces adapt without compromising more accurate global image. for them to explore their faith fundamental principles. within a contemporary context. Issues in Social Sciences The Social Sciences in Islamic circles is still in infancy in the contemporary period and needs to be given much attention as there are great challenges for the development of Islamic Social Sciences. The Islamic Social Sciences are based on the Tawḥīdī paradigm; unity of truth, which explains that there is one and only one reality behind the creation of this universe that is Almighty Allah, Who is supreme, creator and ultimate cause. Man has to accept the sovereignty of Allah on earth, acting himself as a vicegerent of Allah, and has to follow the necessarily social commandments of Allah, so the study of these social commandments and its relation should be properly called as Ummatic sciences and not Social Sciences (Langgulung 1987).  Western scholars have bifurcated the subject as humanities and Social Sciences, but the Muslims reject this claim and consider it only one subject under Ummatic sciences. The Western classification of science and Social Sciences also needs to be reconsidered in accordance with the Islamic perspective. The main difference lies in the objective of study and methodology, not the subject matter. Al-Fārūqī in the ideology of Islamization focused more on Islamization of Social Sciences and humanity than any other branch of knowledge. The aim of the proponents of Islamization of knowledge (IOK) is to reform the contemporary Social Sciences because the Social Sciences developed in the West is exclusively rooted in logical positivism and reflects Western worldview and ethos.  Ibrahīm Ragab (formerly Professor of Social Policy and Planning, of Helwan University and Al-Azhar University, Cairo, Egypt) suggests two steps for Islamization of Social Sciences; 1. Generating an ‘integral theoretical framework’ that combines insights gleaned from Islamic revealed knowledge and from the human sciences. 2. Validating that theoretical framework in well- designed research projects and professional practice field demonstrations. 6.4 Muslim Scholars in Social Sciences and Humanities The period between the seventh to the fifteenth centuries is considered as the ‘Golden Age of Islamic Civilisation’. During this period there was great emphasis on the pursuit of knowledge. Consequently, there were individuals who lived scholarly and pious lives, such as Ibn Sina, AlKhwarizmi, and Al-Biruni, who in addition to excellence in the study of religious texts also excelled in mathematics, geography, astronomy, physics, chemistry, and medicine. At this time, Islam was not just a set of religious beliefs, but a set of ideas, ethics and ideals encompassing all aspects of human life. Muslim Scholars in Social Sciences and Humanities… Sarton (1927, p. 17) wrote: From the second half of the eighth to the end of the eleventh century, Arabic was the scientific, the progressive language of mankind. It is suffice here to evoke a few glorious names without contemporary equivalents in the West: Jabir Ibn Haiyan, al-Kindi, al-Khwarizmi, al-Farghani, al-Razi, Thabit ibn Qurra, al-Battani, Hunain ibn Ishaq, al-Farabi, Ibrahim ibn Sinan, al-Masudi, al-Tarabi, Abu ibn Wafa, Ali ibn Abbas, Abu-l- Qasim, Ibn al-Jazzar, al-Biruni, Ibn Sina, Ibn Yunus, al-Karkhi, Ibn alHaitham, Ali ibn Isa, al-Ghazzali, al-Zarqali, Omar Khayyam! Ibnu Khadun: Judge, Scholar, and Diplomat Biography Ibn Khaldun, the father of social sciences, was an eminent figure who hailed from northern Africa; he lived from 1332 to 1406 A.D. He was born in present- day Tunisia and traveled extensively across North Africa, not to mention a stint in Granada, Spain. He died in Egypt. As a child, Ibn Khaldun received a classical Islamic education which included memorization of Quran along with a study of Arabic linguistics, Qur’anic and hadeeth sciences, fiqh, and shariah. He was also trained in mathematics, logic, and philosophy. As a young man, he entered politics and remained in the service of numerous rulers of North Africa. His last position was that of Grand Qadi (Judge) of the Maliki school of thought in Egypt. In terms of the themes, concepts and framework of the Muqaddimah that make up the theory of the rise and decline of dynasties, Ibn Khaldun is certainly relevant  His Contribution in Social Sciences: History & Sociology, Political Sciences Ibn Khaldun employed a revolutionary approach to writing history, rejecting the prevalent notion of history consisting of mere facts. He acknowledged that a documentation of history is directly dependent on who is interpreting it, when, and where. Historians are using this methodology even today. Along with analyzing how the Islamic civilization unraveled over time, he has left a detailed study of nomadic and non-nomadic life, dynasties and caliphates, and society in general. His analysis of the rise and fall of civilizations has formed the basis of social science, the science of civilization and sociology, according to 1001 Inventions: Muslim Heritage in Our World. Ibn Khaldun was also a forerunner in terms of his economic theory, paving the way for economics as we know it today. - https://www.whyislam.org/ibn-  He is not only the master of Social Sciences but is also known as father of modern Sociology. Although he is primarily known as a historiographer but he is also the first Muslim social thinker who developed the new Social Sciences known as ‘Ilm Al-‘Umrān (Sociology in modern terminology). He defined the laws of society and social change in the Muqaddimah. Ibn Khaldūn was akeen observer as he gained first-hand experience of various societies during his travel. Ibn Khaldūn also identified psychological, economic, environmental and social factors that contribute to the progress of human civilization and history. He also examined the rhythmic relation and repetition of rise and fall in human civilizations and scientifically illustrated the socio-economic changes of the ruling tribes, their declining group feelings and eventually their fall. Ibn Khaldūn explained how the group feelings (‘Asabiyyah) are important for political power.  Al-Idrisi's world map This three-metre reproduction of the famous 12th- century map by the Andalusian cartographer, Al- Idrisi (1100-1166), was produced in Sicily and is regarded as the most elaborate and complete description of the world made in medieval times. It was used extensively by travellers for several centuries and contained detailed descriptions of the Christian north as well as the Islamic world, Africa and the Far East. Al-Idrisi (1100-1166)  Muḥammad Ibn Aḥmad Al-Maqdisī ((born c. 946—died c. 1000), An Arab traveler, geographer, and author of a noted work based on personal observations of the populations, manners, and economic life of the various inhabitants of the lands of Islām, Aḥson at-taqāsīm fi maʿrifat al-aqālīm (985; “The Best of Classification for the Knowledge of Regions”). al-Muqaddisi was a notable Arab geographer in the late 900s. He was a man of great education and made a pilgrimage to Makkah at a very young age. When he was older he traveled around the Muslim world writing down his observations. His work gave people ideas of what far away lands were like that they might not be able to visit on their own. al-Muqaddisi  He gives the details of his visit to different places, mentioned the geography, population, social groups, ethnic diversity, political situation, mineral resources, currencies, etc (Dass 2016). So his work tried to discuss both geography and Islamic society and the function of such a society related to different social issues. He also mentioned the urban Islamic setting, its evolution, complexity, politics and economy. Islamic Psychology Major contributors to psychology in medieval Islam include Muhammad ibn Zakariya al-Razi, Abu-Ali al-Husayn ibn Abdallah ibn-Sina, and Abbu Zayd al-Balkhi, among others. Muhammad ibn Zakariya al-Razi was one of the first scholars to provide descriptions and treatment plans for mental issues in his works El-Mansuri and Al- Hawi. Abu-Ali al-Husayn ibn Abdallah ibn-Sina was the author of Canon in Medicine, where he described conditions such as depression and male sexual dysfunction. In addition, he was one of the first scholars that described the connection between mental and physical state. Abu Zayd al-Balkhi had one of the most complex approaches to mental health treatment. While developing positive thinking in his patients, he managed to connect factors such as physical activity, housing, and nutrition to the mental state of a person. In addition, al-Balkhi identified differences between neurosis and psychosis and categorized neurosis into smaller groups, namely obsession, sadness and depression, fear and anxiety, and anger and aggression. Hence, his findings are another example of how psychology in medieval Islam is relevant to findings of modern psychology. Islamic Psychology in the Modern Age Islamic psychological movement aimed at adding the spiritual element to the trends in psychological science. This movement essentially resulted in the creation and development of the dialogue between eastern and western psychologists. This exchange of ideas was further reinforced by international organizations such as the Indian Council on Islamic Perspective in Psychology (ISIPP) that emerged in 2016. The International Association of Islamic Psychology is another organization that is devoted to developing Islamic Psychology. Major contributors to modern times are also not scarce. As such, Dr. Malik Badri is considered one of the founding fathers of modern Islamic psychology. After receiving an education in psychology that was western based, he noticed a tendency that all of his fellow scholars tended to dismiss their spirituality and emerge themselves into secular western psychology completely. Therefore, Dr. Badri devoted his scientific career to addressing the issue of Islamic faith in modern psychology. The result of his works was the 1979 book “The Dilemma of Muslim Psychologists” that was published in London. The book inspired Muslim psychologists to refuse the secular tradition in psychology and integrate the aspect of Islamic faith into the scientific field. https://psychologywriting.com/islamic-psychology-and-its-contributors/#:~:text=Other %20major%20contributors%20to%20psychology,al%2DBalkhi%2C%20among%20others. Approach of Islamic Psychology Islamic Filter The Alternative Comparison to Islamic Approach Filter Modern Approach in Islamic Psychology: The Islamic Filter approach - Works of medieval Islamic psychologists and scholars were ignored and dismissed from the modern psychological discourse by the western scientific community. Therefore, modern Islamic psychologists had to thoroughly study the historical legacy of scholars of the Golden Age of Islam to develop a unique Islamic perspective on psychology. Dr. Badri, named it as the holistic Islamic frame of wellbeing was rediscovered and implemented in the field of modern Islamic psychology. Later, Kaplick and Skinner identified it as the Islamic Filter approach. The Comparison Approach - was a reaction to the development of western academic disciplines. In response to that, Islamic scholars aimed at finding common grounds between Western theories and Islamic sources. However, the approach did not gain much insight or contribute to the development of psychology.  The third approach was proposed by Skinner and was viewed as an alternative to the Islamic Filter approach proposed by Dr. Badri. The approach emphasized the importance of Islamic primary and secondary sources that should act as the main base for the development of independent Islamic psychology. Adepts of this approach insist on substituting the terms, such as ego, id, or superego, which developed by the western tradition, with terms of Islamic origin. This way, the theoretic base will be fully Islamic, and the spiritual aspect will be naturally implemented in it. Ibn Ibn Sina devoted his life to the study of medicine, philosophy and other branches of science. Ibn-Sina wrote some 99 books dealing with philosophy, medicine, geometry, astronomy, theology, philosophy, and Sina art. Ibn-Sina was also known for Kitab al Shifa (Book of Healing), in which he divided practical knowledge into ethics, economics, and politics, and theoretical knowledge into mathematics, physics, and metaphysics (Meyers, 1964). Al- Al-Razi also included in his studies ideas involving human behaviour and he was a pioneer in the field of psychology, thus Razi removing the theories of demons and witchcraft associated with these diseases in the Christian world. 6.5 Legacy of Scholarships in Manuscripts In the world today there are several million Islamic manuscripts, not all of which have yet been analysed or made the subject of a bibliographic inventory. Among the available manuscripts, close to five percent of them are considered “scientific manuscripts”, related to intellectual activities conducted in the domain of the rational sciences. 6.5 Legacy of Scholarships in Manuscripts… There are subsequent translation and transmission of Islamic scholarly works to Europe during the twelfth to fourteenth centuries further scholarly work is needed. Fortunately, various collections of Arabic manuscripts are still preserved in European libraries. Further detailed investigations would help throw light on the critical role of Islamic scholarly works in the development of Renaissance Europe (Saliba, 1999). What is important to note is that the Islamic conception of God (Bausani, 1974) made possible a major advance in scientific thinking during the period of the eighth to the fifteenth centuries in Islamic lands, while Europe lay largely dormant during the Dark Ages.  BAGHDAD: In an annex of Iraq’s national museum, a conservator pores over a 17th-century manuscript, carrying out delicate restoration work as part of efforts to preserve and digitise 47,000 precious texts. “Some manuscripts date back almost 1,000 years,” said Ahmed Al-Alyawi, who heads the House of Manuscripts body. https://www.arabnews.com/node/ 2217951/middle-east https://www.unesco.org/en/articles/slovakia-basagics-collection- islamic-manuscripts-university-library-bratislava Manuscripts and their Importance in Islamic Cultural and Religious Studies Manuscripts as sources for the Muslim cultural and scientific heritage Manuscripts in their Historical Context Manuscripts of artistic merit: arts of the book as enhancements or central features Manuscripts and their Importance in Islamic Cultural and Religious Studies BY MUHAMMAD ISA WALEY // FEBRUARY 28, 2018. https://themaydan.com/2018/02/manuscripts- importance-islamic-cultural-religious-studies/ Conclusion Islamic civilization, spanning over a millennium, emerged as a result of the expansion of Islam across vast regions, encompassing diverse cultures, peoples, and landscapes. It was characterized by a combination of religious, cultural, scientific, and artistic achievements that left an indelible mark on human history. The Islamic civilization’s enduring impact on history is characterized by its monotheistic foundation, universal outlook, moral principles, pursuit of knowledge, and religious tolerance. These features not only contributed to the civilization’s intellectual and artistic achievements but also set it apart as a beacon of humanity and progress. The legacy of Islamic civilization continues to inspire and shape the world, reflecting its commitment to unity, justice, and knowledge for all. References Shahid Hussain Raja. (30 August 2023). Islamic Civilization: Features, Achievements, and Challenges. https://shahidhraja.medium.com/islamic-civilization-features-and-ac hievements-6d112ed043eb. Sarton, G. (1927). Introduction to the History of Science, Volume 1. Washington: Carnegie Institution of Washington. Syed Farid Alatas. (2013). The Significance of Ibn Khaldun for the Modern Social Sciences. Pages 117–134.in Syed Farid Alatas et al., Ibn Khaldun. Oxford Academic Books. https://doi.org/10.1093/acprof:oso/9780198090458.003.0005 The greatest scientific advances from the Muslim world. https://www.theguardian.com/science/2010/feb/01/islamic-science.