UNGS 2290 Islamic Worldview, Knowledge & Civilization 2020-2021 PDF

THE ISLAMIC WORLDVIEW, KNOWLEDGE & CIVILIZATION © Department of Fundamental and Interdisciplinary Studies STANDARD CONTENTS PART II 2018-2019 KNOWLEDGE & CIVILIZATION Copyright only on content, excluding photos WEEK 2-4 KNOWLEDGE IN ISLA...

THE ISLAMIC WORLDVIEW, KNOWLEDGE & CIVILIZATION © Department of Fundamental and Interdisciplinary Studies STANDARD CONTENTS PART II 2018-2019 KNOWLEDGE & CIVILIZATION Copyright only on content, excluding photos WEEK 2-4 KNOWLEDGE IN ISLAM: Concept & Classification 2 KNOWLEDGE (‘ILM): DEFINITION Literally from Arabic word ‘ilm, which means: Al-Ma‘rifah (ُ‫)ال َم ْع ِرفَة‬: knowing by “experiment”. Al-Fiqh (ُ‫)ال ِف ْقه‬: Understanding Tadabbur (ُ‫)تَدَبُّر‬: Observation Tadhakkur (ُ‫)تَذَ ُّكر‬: Remembrance Tafakkur (ُ‫)تَفَ ُّكر‬: Thought 3  KNOWLEDGE (‘ILM): DEFINITION Technically: Realization of the meanings of things (Al-Ghazali) Realization of something in its true nature. The arrival of the ma‘na (meaning) of an object in the soul & the soul’s arrival at the meaning (Al-Attas) TRUE KNOWLEDGE: A firm belief that accords with the reality of things “Know, therefore, that there is no god but Allah, and ask forgiveness for thy fault, and for the men and women who believe: for Allah knows how ye move about and how ye dwell in your homes.” (Q. 47:19) 4  ‘ILM : THE IMPORTANCE The first revelation to the Messenger of Allah (Q. 96:1- 5). Parallel with man’s vocation as Allah’s ‘abd & khalifah. (Q. 2:30-33). Islam is a religion based upon knowledge. The Quran is inviting man to observe, think, ponder, contemplate & learn. “‘Ilm” & its derivatives - more than 700 mentions of in the Quran. The Qur’an as the Book of Knowledge - proof of authenticity of Muhammad ‫’ﷺ‬s Prophethood. 5  ‘ILM : THE IMPORTANCE Seeking knowledge is obligatory on every Muslim. Knowledge is the way to recognize Allah & discover the truth. (Q. al-Nisa’: 162; Saba’: 6) Knowledge elevates the status of its bearer (Q. al-Mujadilah: 11; al-Naml: 15; Saba’: 10-11; al-Zumar: 9) Allah created & provided man with all the tools for acquiring knowledge. (Q. al-Nahl: 78) Knowledge is a prerequisite for authentic peace. (Q. Maryam: 122) 6  KNOWLEDGE IN THE QUR’AN & HADITH  QUR’AN on knowledge “Recite in the name of your Lord who created. Created man from a clinging substance. Recite, and your Lord is the most Generous. Who taught by the pen. Taught man that which he knew not.” (al-‘Alaq: 1-5) “ … Say, "Are those who know equal to those who do not know?" Only they will remember [who are] people of understanding.” (al-Zumar: 9) (Al- Jumu’ah: 2; al-Mujadilah: 11, al-Tawbah: 122, Ta Ha: 114, al- Nahl: 43) 7  HADITH ON KNOWLEDGE “When a man dies, his works also stop except three things: acts of charity, knowledge by which (all) profit, and righteous children who pray for him” (Abu Hurairah, Abu Daud,Tarmizi and Nasaie) “Who so walks in path seeking for knowledge therein, God will thereby make easy to him the path of paradise” (Abu Hurairah and Muslim) “To acquire knowledge is binding upon all Muslims.” (Anas bin Malik and Ibn Majah) “The worst of man in the sight of God in respect of rank on the day of Resurrection shall be the learned man who profited not by his knowledge.” (Abu Hurairah) “Allah gives understanding of the religion and guidance to him for whom He wants beneficence.” (Bukhari and Muslim) 8  ‘ILM : The PURPOSE of Seeking To recognize GOD as the true object of worship; to get His pleasure and to gain nearness to Him to distinguish between right and wrong to practice with it. This is what Prophet Muhammad (s) asked in His prayers: “O Allah! Make my “ilm profitable for me, give me knowledge which is profitable and add in my knowledge.” (Tirmidhi, Da‘awat, 128) “O Allah! I seek your refuge from useless knowledge.” (Tirmidhi, Da‘awat, 68) To achieve the happiness of both worlds (hasanah fi al-Dunya wa al- Akhirah). This world is like a field in which our actions are sown like seeds and they grow into plants which are then harvested in the next world. 9  ‘ILM : The PURPOSE of Seeking Knowledge in the Western context means information about something, divine or corporeal. ‘Ilm is an all-embracing term covering theory, action & education. Al-Ghazali – ‘ilm, ‘amal, ḥāl – knowing, doing, being the highest purpose of knowledge is to enable one to get closer to Allah, and eventually to the ultimate bliss of coming face to face with Him (“Wajh Allāh”, Q. al-Baqarah: 115, 272; al-Rūm: 38-39; al-Insān: 9), the more the self comprehends knowledge, the better it knows God. With better knowledge and awareness of God, the closer one comes to Him and the greater is the happiness of humankind. “Clear understanding and clear intellect are the highest attributes of man, because through the intellect, the responsibility of Allah’s trust is accepted, and through it man can enjoy the closeness to Allah” (The Book of Knowledge, 2013:49) 10 KNOWLEDGE vs INFORMATION Information Knowledge General data expressed by Processed data numbers, words, images and Comprehended & internalized sounds information Involves a personal experience Can be shared, much more easily Knowledge is made up of factors understood by everyone such as information, beliefs and experiences Perceived differently Can be shared but might be perceived differently 11  ‘ADAB & Knowledge Acquisition Al-Ghazali: Purify the heart from impure traits & blameworthy characteristics. Minimize affairs of the world. Be humble towards teachers. Not to be so affected by different opinions among people. Examine any branch of praiseworthy knowledge carefully. Start learning on the most important ones. Master one knowledge before proceeding to the next. Ascertain the noble nature of one knowledge & the others. Beautify inner-self with virtue. 12  DEGREES OF KNOWLEDGE Knowledge by inference (‘Ilm al-Yaqin) Implication, extrapolation, interpretation Knowledge by perception & observation (‘Ayn al- Yaqin). Insight, awareness, acuity, discernment Knowledge by inner experience (Haqq al-Yaqin). 13 CLASSIFICATION of KNOWLEDGE 14 General Classification of Knowledge in Islam Absolute, Sacred Fard ‘Ayn Infinite Transmitted/ Gifted Instinct (Ilham) Knowledge Fard Kifayah Praise- Limited, worthy Finite By external factors Acquired Blame- worthy Inherent 15  Revelation, Sacred Prophetic Sunnah Transmitted /Gifted Instinct Instinctive due to Gifted by Allah to (Ilham) spiritual awakening anbiya’, rusul, Limited wali, the pious Fard ‘Ayn Personal Knowledge duty Praise- Endowed by worthy Allah to His Fard Kifayah Collective duty creations. Acquired e.g. due to evil By external intention leading Gained through effort factors to misuse or by intellection, senses Blame- abuse & experience worthy Inherent e.g. Magic 16 AL-GHAZZALI’S CLASSIFICATION 1. THEORETICAL & PRACTICAL Makes known the Deals with man’s actions in finding out the states of beings as human activities conducive to men’s well- they are. being in life here & hereafter. 2. PRESENTIAL & ACQUIRED Direct, immediate, supra-rational, Indirect, rational, logical, intuitive, and contemplative. and discursive. 17 Al-Ghazzali’s Classification 3. RELIGIOUS & INTELLECTUAL Al-‘ulum al-syar‘iyyah: Al-‘ulum al-‘aqliyyah: more specific than transmitted attained by human knowledge. intellect alone. 4. FARD ‘AYN & FARD KIFAYAH Divinely ordained and binding A religious obligation that for the Muslim community binding on every Muslim. as a whole. 18 Al-Ghazzali’s knowledge classification in a bigger scheme. Diagram continues to the next page 19 Al-Ghazzali’s knowledge classification in a bigger scheme. Diagram continues from the previous page 20 WEEKS 4-5 KNOWLEDGE IN ISLAM: Means & Sources 21 THE MEANS OF KNOWLEDGE: 1. THE SENSES(AL-HAWWAS) 2. REASON / INTELLECT(AL-‘AQL) 3. INTUITION (ILHAM) 4. TRUE REPORT (AL-KHABAR AL-SADIQ) 22  THE SENSES  AL- HAWWAS o The Qur’an mentions physical senses through which reliable knowledge is obtained. They are: Ears for hearing, eyes for seeing - “And Allah has brought you forth from the wombs of your mothers-you did not know anything-and He gave you the hearing and the sight and the heart.” (Q. 16:78) “Then he fashioned him in due proportion and breathed into him something of His Spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding): little thanks do ye give!” (Q. 32: 9) o The Qur’an urges us to use the faculties of senses which will bear witness for or against one on the Day of Judgment. 23  AL-HAWWAS o Al-Ghazali: The physical senses are inlets to the qalb (mirror to & the seat of knowledge) – thus the need to keep them purified “By the Soul, and the proportion and order given to it, and its Enlightenment as to its wrong and its right – Truly he succeeds that purifies it, and he fails that corrupts it” (Q. al-Shams: 7-10).  True knowledge can only be unveiled once the qalb is cleansed and the veils removed (through tazkiyat al-nafs), and the self disciplined & cultivated through learning and practicing the Qur’an and Sunnah.  A person with a sound heart (qalbin salim, Q. 26:89) has acute internal sense faculties, regardless of his physical sight or hearing.  A person with a heart full of diseases fails to see / listen regardless of his physical health: “Do they not travel through the land, so that their hearts (qulub) may thus learn wisdom and their ears may thus learn to hear? Truly it is not their eyes that are blind, but their hearts which are in their reasts (Q. 22:46) 24  REASON / INTELLECT  AL- AQL o Al-Ghazali on the spiritual heart (qalb): 4 faculties forming an organic whole: Ruh (spirit), nafs (soul), ‘aql (intellect/reason), qalb (spiritual heart) The seat of knowledge - mirror reflecting signs of Allah: image clear or distorted, depending on the condition of the spiritual heart (pure or diseased) o Al-‘Aql (vis-à-vis the qalb) is the noblest part of man the basis of taklif (legal capacity) - it is the power of discernment by which humans distinguish between ‘good’ and ‘bad’, ‘right’ and ‘wrong’  Based on inherent human nature (fitrah)  Based on Qur’anic & Prophetic criteria (Furqan) 25  AL- AQL o With the criteria & guidance set by al-Wahy, the rational is also the basis of iman (faith), thus, it is given the authority to examine the authenticity of Prophets and the Revelation they claim to bring from God.  The prohibition of taqlid (blind faith) man discovers unknown realities (esp. from ghaybiyyah)  ‘aql is the rational faculty that assist in understanding the unknown from the known, helps to discern which of the things we desire are good and useful and which are bad and harmful. o Scientists insist that whatever knowledge we have gained about this mysterious universe we owe to reason – BUT is this the whole picture? 26  The Qur’an exhort people to use their ‘Aql o Allah dignifies the intellect as a tool for gaining knowledge. He commands thinking and observing o Full with references that command and exhort people to think, ponder & contemplate over their affairs eg Yunus: 24, 67; Al-Rum: 8 ?…ُ‫ أفالُتعقلونُ– أفالُينظرونُ…? لعلكمُتعقلونُ– لعلكمُتتفكرون‬ ?…ُ‫ أولمُينظرواُ– أولمُيتفكرواُ…? آلياتُلقومُيتفكرون‬ o Several verses describe those who do not think and do not use their ‘aql (qalb) as deaf and/or dumb and/or blind. In case of blindness the Qur`an clarifies the meaning: “Do they not travel through the land that they may have hearts with which to reason and ears with which to hear? (In most cases), it is not the eyes that become blind, but the hearts that are in the breasts” (Q. 22:46). 27  The Qur’an exhort people to use their ‘Aql o Thus blindness is the failure to apply the ‘aql (qalb) to what one sees and as a result fail to see a great many important truths - are worse than all living creatures. living creatures grow to realize the potential of development with which Allah created them while human beings who do not think and reason fall ruefully short of their potential. o Those human beings who do not use their faculties of thinking and reasoning are worse than animals (Q. Al-A‘raf:179) o The Qur'an equates those who go astray with those who cannot (or will not) use their intellect - it uses the phrase “wa la ya'qilun” (they do not use their intellect) or the phrase “la yafqahun” (they comprehend not). Those who do not use their intellect are those who have denied themselves access to one of the highest aspects of their humanity. 28  ULU AL-ALBAB & DISCERNING WISDOM o Ūlū al-Albāb are those are endued with acute wisdom and deep understanding, able to arrive at true knowledge “Can, then, he who knows that whatever has been bestowed from on high upon thee by thy Sustainer is the truth be deemed equal to one who is blind? Only they who are endowed with insight keep this in mind” (Q. 13:19) (also see Q. 3:189-190, etc.) o This deep wisdom & understanding result from Tazkiyat al-nafs - their hearts (ruh, nafs, ‘aql, qalb) are not bound by base inclinations Occupy self with iqra’, dhikr, fikr Observe Qur’anic ethics to the point that Allah is “…his hearing with which he hears, his seeing with which he sees, his hands with which he strikes, and his foot with which he walks… (hadith qudsy)  May receive ilham (intuition) from Allah 29  AL-KHABAR AL-SADIQ : TRUE REPORT  Al-khabar al-sadiq (truthful information) or khabar al-sadiq (information from the truthful) o Knowledge is also attained from scholars who are authorities in their fields o The most authoritative are information / reports / knowledge that have been verified independently and established by different scholars at different times and places. o These have undergone the test of time, and have been proven as correct, accurate and valid. o Even so, to avoid taqlid, any piece of information, no matter how established, must have passed every element of Qur’anic criterion. 30 SOURCE OF KNOWLEDGE Means of Knowledge  Hawwas (Senses)  ‘Aql (Reason)  Khabar Sadiq Sources of Knowledge QUR’AN SUNNAH 31 THE SOURCES OF KNOWLEDGE: THE “TWO BOOKS” 1. DIVINE REVELATION (AL-WAHY): AL-QUR’AN & AL-SUNNAH 2. NATURE/ PHYSICAL WORLD (AL-KAWN) 32  AL-WAHY : Divine Revelation  AL-QUR’AN The Qur’an is the Book revealed by Allah to His Messenger Muhammad ‫ ﷺ‬through Jibril, then written in masahif & transmitted to us through an authentic continuous narration.  The pure speech of Allah, the only revealed speech of Allah to Muhammad ‫( ﷺ‬Q. al-Zumar: 1, al-Jāthiyah: 2, al-Ahqāf: 2)  An exposition of all things. (Q. al-Nahl: 89).  As guidance and mercy. (Q. al-Nahl: 89).  Nothing is neglected (Q. al- An’am: 38). 33  AL-QUR’AN: Its Characteristics Qur’ān (to be read, recited or proclaimed, Q. Yūsuf: 2, Ṭā Hā: 113), Al-Kitāb al-Ḥakīm (The Book of Wisdom, Q. Yūnus: 1), Al-Furqān (The Criterion, Q. al-Furqān: 1), Revealing reality & clarifying doubts (al-Ma’idah: 15). Preacher for believers (Al ‘Imran: 138), bearing Raḥmah (Mercy) and Dhikra (a Reminder) (Q. al-‘Ankabūt: 49 – 51), Huda (a Guide) and Raḥmah (Mercy) (Q. al-Baqarah: 2; Luqmān: 1-3), Shifā’ (Healing from all that ails, Q. al-Isrā’: 82, Yūnus: 57), Kitāb huwa al-Ḥaqq (the Book which is the Truth, Q. Fāthir: 31), testifying Prophethood (Q. al-Aḥzāb: 21, al-Anbiyā’: 107, al-Ṣaffāt: 37). Bashīran wa Nadhīr (Giving Good News and Admonition, Q. Fuṣṣilat: 3-4). Light (al-A‘raf: 157), al-Kitāb al-Mubīn (things made clear, Q. al-Qaṣaṣ: 2) 34  THE SUNNAH OF MUHAMMAD (s) Literally: A clear path, an established course of conduct, the pattern of life, a precedent & custom. Technically: The acts, sayings & approvals of the Messenger (s) as the seal of Prophethood with the Final Message (al-Risālah al-nihā’iyyah) The opposite : bid‘ah (innovation); negates transcendentalism & religious pluralism Types of Sunnah:  Sunnah of binding law  The specific Sunnah of the Prophet (Hadith) – his deeds, sayings, his silence. o Normal physical acts of every human being, human experience [NOT WAHY] 35  TYPES OF KNOWLEDGE IN THE QUR’AN & THE SUNNAH  IN THE QUR’AN  Religious sciences: Tawhid, prophethood, angels, paradise, hell, etc.  Prophecies. Wisdom  Physical & Natural Sciences: Astronomy (25:61, 6:96, 16:40, 7:54, 36:38), geology (41:9-10, 35:27), embryology (23:12-14), botany (36:34-36), zoology (24:45), etc.  Human, Social Relations & Ethics: Relationships: family, relatives, neighbours, different genders, non-Muslims, animals, ethics, etiquettes & manners, etc.  Halal & haram: Food, drinks, clothes, etc.  Laws & commandments: Family, criminal, procedural, commercial, international. 36  TYPES OF KNOWLEDGE IN THE QUR’AN  Economic systems: Usury, loan (al-Baqarah: 282), zakat, social welfare (al- Hasyr: 7), measure & weight (Hud: 85)  Political systems: A governmental/ central authority & the subjects’ duties, based on consultation (‫ & ) شورى‬the right of people to select leaders, the format of ‫شورى‬, government are on people’s choice & open for development.  History and civilization: (al-A’araf: 59, 80-82; Nuh: 1, al-Hijr: 73-76, Ibrahim: 9, Hud: 65, etc…)  The origin of universe: The origin of mankind. (15: 26, 15: 28-29, 17: 61, 23: 12, 32: 7, 32: 9, 38: 71-72, 4: 1, 7: 189, 39: 6)  History of the Messengers of Allah, etc… These are Ayat Allah fi al-Qur’an (Signs of Allah in the Qur’an) for people to observe, think, take heed & learn, and remember Allah & the final destiny (Q. 51: 20-21, 31:11-27). 37  TYPES OF KNOWLEDGE IN THE SUNNAH  Worship (‘ibadah): The rulings & teachings related to ‘ibadah.  Halal and haram: In food, drinks, clothes, transactions, etc.  Laws: family, criminal, commercial, procedural, international.  Manner of conduct: The Prophet ‫ﷺ‬is the model of individual moral conduct. (al- Ahzab: 21)  Leadership: Learnt the requirements of a successful leader from him.  Da‘wah: He started from nothing and ended with remarkable followers.  Nation building and social reformation: Establishing a nation & changed a primitive society by unity, cooperation & brotherhood, eliminating social bias  Theology: Eliminating idolatry & establishing Tawhid 38  THE FUNCTIONS OF THE SUNNAH IN RELATION TO THE QUR’AN  The second source after the Qur’an.  No Islam without the adoption of the Sunnah.  An elaboration & commentary on the Qur’an.  Deals with some general, undetermined or unelaborated ahkam in the Qur’an.  The concrete implementation & actual embodiment of the Qur’an  May contain some unmentioned rules in the Qur’an  Qur’an says: “And whatsoever the messenger brought to you, follow it. And whatsoever he forbids, abstain from it” (al-Hashr: 7) 39  AL-KAWN : The Cosmos  Allah’s Open Book of Creation o Nature “sings” with the symphony of unity in creation, reflecting the tawhid of Allah, The Author, The Creator & Sustainer of all. o The cosmos is brimming with Ayat Allah al-kawniyyah (Allah’s Signs in nature) o The Qur’an is replete with verses pointing to aspects of nature to draw our attention to Him “Soon will We show them our Signs in the (furthest) regions (of the earth), and in their own souls, until it becomes manifest to them that this is the Truth. Is it not enough that thy Lord doth witness all things?” (Q. Fuṣṣilat: 53) o The cosmos is to be studied, observed and contemplated upon, to know Allah, understand the purpose of creation & attain closeness to Him 40  AL-KAWN : Allah’s Open Book of Creation o The Characteristics of Nature:  Not sacred or divine in itself (rejects pantheism).  Created by Allah out of nothing (ex-nihilo) (rejects deism) (Q. 2:117; 21:104). He creates, destroys and recreates (Q. 10:34; 27:64; 29:19).  Orderly by Allah’s law through His Tadbīr (regulation & administration) and Taqdīr (His determination & decree) (rejects naturalism, mechanism) Allah’s Tadbir & Taqdir establish the physical properties and orderliness of nature.  Purposive: not for idle play but as Allah’s Sign, and to serve Him (Q. 21:16, 38:27, 44:38, 44:39) (rejects atheism)  Subservient to Allah, and made pliant to man (rejects positivism) (Q. 14: 32-33; 16: 12; 22: 65). 41  AL-KAWN : Allah’s Open Book of Creation o Allah’s tadbir & taqdir set the perpetual nature and constancies of things in nature, resulting in physical phenomena and predictability in the Cosmos. Laws set by Allah in Nature Scientific theories/laws – are those that man has thus far discovered & understood from studying nature through observation & experimentation, and the patterns expressed in human terms o Natural science (al-‘ilm al-tabi‘iyyah) is a study of Allah’s Signs in nature To discover & understand patterns in phenomena of nature. Science requires & indicates causality – in Islam, the Ultimate /Primary cause is ALLAH, the rest are secondary. o Knowledge of nature is infinite at both microcosmic & macrocosmic levels, of which Allah gives man only a little o Not everything is knowable through science.  Science as human intellectual activity is limited, contingent & subjective to human terms  THE QUR’AN AS THE WORD OF ALLAH IS PERMANENT, OBJECTIVE & ABSOLUTE. 42  AL-KAWN : Allah’s Open Book of Creation o On the study of nature, man  Should be guided by the words of the Author of both Books, i.e. guided by the Qur’an  Should proceed in line with the Worldview of Tawhid  Yūsuf ‘Alī (1992:313) highlights, “who did not stop short at the wonders of nature”, but penetrated “from nature up to nature’s God”. o In so doing, pursuing science is an ‘ubūdiyyah (servitude, Q. 51:56) to the Lord and as part of khilāfah (vicegerency, Q. 6:195), by means of promoting prosperity of the earth (isti‘mār, Q. 11:61) and spreading mercy to all (raḥmatan li al-‘ālamīn, Q. 21:107).  “…serve Allah, Ye have no other God save Him. He brought you forth from the earth and hath made you husband it. So ask forgiveness of Him and turn unto Him repentant…” (Q. 11:61). o It is a fulfilment of man’s raison d’être. 43  THE QUR’AN: Examples of Ayat Kawniyyah o “And it is He who sends down rain from the sky, and We produce thereby the growth of all things. We produce from it greenery from which We produce grains arranged in layers. And from the palm trees - of its emerging fruit are clusters hanging low. And [We produce] gardens of grapevines and olives and pomegranates, similar yet varied. Look at [each of] its fruit when it yields and [at] its ripening. Indeed in that are signs for a people who believe”. (Q. 6:99) o (Q. 25:48-49) o (Q. 16:65) o (Q. 13:3-4) o (Q. 24:43) o (Q. 7:57) o (Q. 16:15) o (Q. 39:21)….. etc 44 WEEKS 9-11 CIVILIZATION WESTERN ISLAMIC 45   CIVILIZATION IN GENERAL Civilization designates a condition of human society, its culture & its way of life. An advanced collective development of intellect, culture & material in society. Has a body / matter & a soul:  The body: material achievements.  The soul: the set of ideologies, moral values & traditions 46  Culture & Civilization in the Western Precept o Culture - the way of life of a people in a certain time and place. o Cultural elements: Customs, laws, dresses, architectures, social classes, religion & traditions. Civilization is “a cultural infrastructure of information & knowledge that serves survival & continuity.” (Andrew Bosworth) o Components of Civilizations: Cities Government Social Structure Religion Writing Art 47  Culture & Civilization in the Western Precept o The Qualifications of Civilization: Concentration of people in one or more urban area. Division of labor & specialization. Surplus of food / wealth. Presence of a formal knowledge system, with the people subscribing to it. 48  The Worlds Civilizations o Ancient Mesopotamia: (6500 – 2000 B.C.) o Ancient Egypt: (5000 – After 1100 B.C.) o Harappan: (Before 2500 – 2000 B.C.) o Ancient China: (7000 – 771 B.C.) o Mesoamerica: (Before 1000 B.C. – 1519 A.D.) o Greece: (1000 – 323 B.C.) o Imperial Rome: (510 B.C. – 235 A.D.) o Islam: (Early 600-1492 A.D. – 18th / 19th Century – present?) o Modern / Western / Contemporary 49  ISLAMIC CIVILIZATION o Meaning & Origin of Terms Arabic terms: Ḥaḍarah: the cultural, moral & ethical heritage. Tamaddun: refers to material aspects such as urbanization. ‘Umran: people’s settling & habitation in a particular time & place. 50  ISLAMIC CIVILIZATION o Al-ḥaḍarah, al-tamaddun & al-madaniyyah: derived from the word ‘madῑnah’ (city or town) & ‘dῑn’ (religion). o Islamic civilization: A group of people or a nation whose way of life or culture is:  Theocentric (God-centred), Tawhid as the core  Exudes from Islamic worldview, founded on the Qur’an & Sunnah  Propelled by ‘ubudiyyah & khilafah.  Functions on three dimensional relationship: Man – God, Man – Man, Man – Cosmos  Rahmatan lil-‘Alamin 51  ISLAMIC CIVILIZATION o Founded by Prophet Muhammad ‫ ﷺ‬and exemplified by his sunnah o Though in varying degrees, Followed by the four rightly guided caliphs (Khulafa’ al-Rashidun) Later Caliphates & Sultanates o Emerged in the center of Arabian Peninsula (i.e. Makkah) o The only civilization that leads man to a truly peaceful life. o Built on fundamentals Islamic ethics. o A knowledge-based civilization 52  ISLAMIC CIVILIZATION o Founded by Prophet Muhammad ‫ ﷺ‬and exemplified by his sunnah o Though in varying degrees, o Followed by the four rightly guided caliphs (Khulafa’ al-Rashidun) o Later Caliphates & Sultanates o Ibnu Khaldun’s theory on the stages of civilization:  Nomadism (badw),  Aggression (ghazw),  Civilization (ḥaḍar),  State (dawlah). 53  ISLAMIC Civilization: Characteristics o Based on tawhid, modelled after Prophetic examples - Islam, Iman, Ihsan o Universality Inclusive, not exclusive - accepts plurality, NOT pluralism Rahmatan lil-‘alamin (mercy to ALL) Tolerance. o Wasaṭiyyah – excellence, rightful balance, justice Moderate rationalism – intellect guided by Revelation. o Integrated & balanced civilization. In full harmony with the uncorrupted human nature o Permanence – fundamentals of Islam, values, principles of ethics. 54  Interactions among Civilizations o Pre-Islamic Arab - China trade relations (traced on 618 C.E.). o Pre-Islamic Arab - India trade relations (93/711). o East, Central, West & south Africa - Arab educational (7th Century) & trade relation (gold, ivory & slaves). o Pre-Islamic Malay-Pre-Islamic Arab trade relation (3rd Century A/D). o Thai-Pre-Islamic Persian cultural, trade & diplomatic relations (1501-1722). o Pre-Islamic Arabs – Byzantine Empire & Sasanid caravan trade relations. 55 ISLAMIC CIVILIZATION The Rise & Decline 56  THE RISE FACTORS  Firm hold on Tawhid, Qur’an & Sunnah  High spirit to spread the word of Allah.  Followed examples of Muhammad ‫ﷺ‬.  Transformation of Qur’anic ideals into daily conduct & reality.  High level spiritual & intellectual culture Humility & sincerity in seeking knowledge & all matters.  Propagation of sciences / knowledge  Intellectual freedom from superstitions  Think critically and creatively 57  THE RISE FACTORS  Political freedom: equality between the rulers & people.  Inclusivity: To learn, embraced peoples of different races & intermarriages.  Al-Wasaṭ  Unity in diversity ْ ِّ  ََُ‫ُالعَالَ ِمي‬ ِ ‫ُر ه‬ ‫ُو َم َُما ِت ِ ه‬ َ ُِِ‫ي‬ َ ‫اي‬ َ َ‫يُو َم ْحي‬ َ ‫صالَ ِت‬ َ ‫يُونس ِك‬ َ ُ‫ق ْلُ ِإ َّن‬ Say: "Behold, my prayer, and (all] my acts of worship, and my living and my dying are for God [alone], the Sustainer of all the worlds (Q. 6:162) 58  FACTORS OF DECLINE  Weakening of Islamic brotherhood: Tribalism, Ethnocentrism, Sectarianism. Unaltered lifestyle of new comers to Islam.  Obsession over power, wealth & prestige. Dictatorship, political injustice & the changing of political system.  Weakness of central authority - revolutions & insurgencies.  Declining of intellectual activities, knowledge propagation.  Weakening hold on Tawhid, on Qur’an & Sunnah Moral decadence, diseases of the heart, al-wahn 59  Lessons from the Rise & Fall of Ancient Civilizations – antithesis of Tawhid o Faith : (Al ‘Imran:139; al-Nur:55; al-Fath:4). o Knowledge: (al-Mujadilah:11). o Legislation: (al-Jathiyah:18). o Unity: (al-Anfal:46). o Corruption: (al-Ma’idah:78-79). o Rejection of shari‘ah & prophets: (al-Furqan:37; as-Shu’ara’:128- 139). o Immoralities & polytheism: (al-A’raf: 130-133; al-Hijr: 57-75; Hud: 84-95, 100-102). o Wealth & Luxury : (al-Qasas: 76-82). 60 WEEK 12 CONTRIBUTIONS OF EARLY MUSLIM SCHOLARS & THEIR IMPACTS 61  NATURAL SCIENCES o Al-Khawarizmi (Algorizam): Abu Abdallah Muhammad ibn Musa Al-Khawarizmi (780-850 CE). Mathematician, astronomer & geographer. o Al-Kindi (Al-Kindus): Abu Yusuf Ya’qub ibn Ishaq (801-873 CE). Philosopher, physician, pharmacist & contributed to physics, mathematics, geography, astronomy & chemistry. oAl-Razi (Rhazes): Abu Bakr Muhammad b. Zakariyya (854-925/935 CE). Physician, philosopher and alchemist. 62  NATURAL SCIENCES o Al-Biruni: Muhammad Ibn Ahmad Abul-Rayhan Al-Biruni (973- 1050 AD). Production exceeds 146 titles in more than 20 disciplines from astronomy to mathematics, mathematical geography, religion & philosophy. o Al-Zahrawi (Albucasis): Abu-Qasim Khalaf ibn Abbas (936-1013 AD). Greatest surgeon of his time. o Ibnu Sina (Avicenna): Abu Ali Al-Hassan ibn Abdullah ibn Sina (981-1037 AD). Most famous physician, philosopher, encyclopaedist, mathematician, and astronomer of his time. 63  HUMANITIES o Ibn Rushd (Averroes): Abu al-Walid Muhammad Ibn Ahmad Ibn Muhammad Ibn Rushd (1126-1198 AD). Physician, philosopher & jurist. o Ibnu Sina (Avicenna). o Al-Farabi (Alpharabius): Abu Nasr Muhammad Ibn al-Farakh al-Farabi (870 – 950 A.D.). Encyclopedist & philosopher. contributed to science, philosophy, logic, sociology, medicine, mathematics & music. and Sufism. 64 o Al-Ghazzali (Algazel): Abu Hamid Muhammad Ibn Muhammad Ibn Muhammad al- Tusi al-Shafi'i al-Ghazali (1058-1128). Major contribution in religion, philosophy  SOCIAL SCIENCES o Ibn Khaldun: Abd al-Rahman bin Muhammad (1332-1395 C.E.). Father of sociology, philosophy, economic science & a historian. Muqaddimah (philosophy of history & sociology); Kitab al- I'bar (the history of Arabs, contemporary Muslim & European rulers, ancient history of Arabs, Jews, Greeks, Romans, Persians; Al-Tasrif: his life. 65  LAW & JURISPRUDENCE o Imam Malik (93 AH - 179 AH/715 - 795 AD) spent whole life in Madinah where much of the Qur’an was revealed & most of the legal practices of Islam established. Lifetime of studying, recording & clarifying the legal parameters & precedents passed down to him by the first two generations of Muslims who were the direct inheritors of the perfected form of Islam after Prophet (saw). Wrote numerous books: most important is Kitab al-Muwatta’, deals with Islamic Law based on Ahadith and Sunnah – the earliest surviving book of its kind - written around 150 A.H. Malik was the first who compiled a book formed exclusively of sound narrations (Ibn Abd al- Barr) “The Muwatta’ is the 1st foundation and the core, while al-Bukhari’s book is the 2nd foundation in this respect. Upon these two all the rest have built, such as Muslim and al-Tirmidhi.” (Abu Bakr ibn al-‘Arabi) It is the principal authority of all four Schools of Law, which stand in relation to it like the commentary stands in relation to the main text. Malik composed it in the course of forty years, having started with ten thousand narrations until he reduced them to their present number of under 2,000. (Shah Wali Allah) Imam Malik held the hadith of the Prophet in such reverence that he never narrated anything nor gave a fatwa unless in a state of ritual purity. 66 o Imam Abu Haneefa (80 AH - 150 A.H. 699 AD - 767 AD) was extremely pious, avoided forbidden things, remained silent and absorbed in his thoughts most of the time, answered a question only if he knew the answer. very generous and self-respecting, never asked a favour from anybody, shunned the company of the worldly-minded and held worldly power and position in contempt, avoided slander and only talked well of people. a man of profound learning and was as generous with his knowledge as with his money. Despite his wealth and high position in society, the Imam was extremely gentle and polite. He was a man of few words and never took part in idle talk. In his classroom he would sit quietly, letting his pupils freely debate among themselves, and would speak only when the discussion had become long and drawn-out without any conclusion being reached. He would then give his decision, which would satisfy all present. Despite the fact that Abu Hanifa’s school of thought is the last to emerge, it is the most widely followed. He left behind him three works namely (1) ‘Fiqh-i-Akbar’, (2) ‘Al Alim Wal Mutaam’ and (3) ‘Musnad’. 67 o Imam Shafi‘i (150 AH - 204 A.H/767 - 820 AD) Abu Abdullah Muhammad Ibn Idris al-Shafi‘i was a descendant from the Quraysh tribe, and thus, he is the only Imam who is related to the Prophet (saw). The most important of books is the Kitab al-Umm which contains his rulings of on almost all subjects of Islamic Law. He is known as Nasir al Sunnah (one who saved the sunnah). He was honoured as al-Imam al Mujaddid in that he is the Mujaddid of the 2nd century. He was a student of Imam Malik with whom he spent eight months. Imam Malik made this comment: “No scholar more brilliant than Muhammad ibn Idris al-Shafi‘i ever came to me as a pupil.” He is said to have divided innovation (al-bid‘ah) into good and bad on the basis of ‘Umar’s words about the tarawih : “What a fine innovation this is!” Among his sayings is: “The study of hadith is better than supererogatory prayer, and the pursuit of knowledge is better than supererogatory prayer.” 68 o Imam Ahmad Ibn Hanbal (164 AH - 241/780 AD. 855 AD) Chronologically, he was the last of the four imams. He was a very pious scholar who devoted all his life in the Science of Ahadith and Fiqh. It is said that he learnt almost a million Ahadith by heart. Harmala said: “I heard al-Shafi`i say: ‘I left Baghdad and did not leave behind me anyone more virtuous (afdhal), more learned, more knowledgeable than Ahmad ibn Hanbal.’” He was probably the most learned in the sciences of hadith of the four great Imams of Sacred Law, and his students included many of the foremost scholars of hadith. Abu Dawud said of him: ‘Ahmad’s gatherings were gatherings of the afterlife: nothing of this world was mentioned. Never once did I hear him mention this-worldly things.’... He never once missed praying in the night, and used to recite the entire [Qur’an] daily. 69  Islamic Civilization & Its Impact ISLAMIC CIVILISATION 7th century 70  The Contributions of Muslim Scholars in the Malay World to Knowledge & Civilization o Shaykh Daud al-Fatani (1133-1265H/1847M) Renowned ‘alim’, a dedicated teacher, a prolific author of fiqh & a hafiz. Since childhood, he showed great potential and aptitude as a learner. He studied Islamic disciplines in Patani, Tanah Melayu, Indonesia and Makkah. He then taught, translated and wrote – with his profound knowledge of the Qur’an, fiqh and hadith, he became one of the most reputable ‘ulama’ of South East Asia, with excellence & distinction in leadership. Was actively involved as the first Jawi Sheikh for Hajj in Makkah & had the honor to be associated with Sheikh Mohd Salleh Abdur Rahman, a Shari‘ah dan Haqiqah scholar in Masjidil Haram. o Tok Kenali Established an integrated education system; his non-confrontational approach succeeded in reforming the education system; produced many famous scholars who were founders of traditional & modern educational systems Organized a more systematic administration in the Religious Council; promoted the use of mass media to disseminate knowledge & information, and as a means of uniting people. 71  Muslim Scholars in the Malay World… o Sayid Shaykh al-Hadi Malayan Muslim reformist, modernist & activist, the father of Modern Malay Novel. Contributed in Malay journalism, literature & reformism and to educational reforms in Malaya. Produced reformist journal al-Imam (1906), published works on Islamic teachings & history. Established Madrasah al-Hadi in Malacca (1917), contributed & managed Madrasah Mashhoor al- Islamiyah in Penang (1919). o HAMKA The author of Tafsir al-Azhar, set up Kulliyyatul Mubalighin, published Panji Masyarakat which was more oriented towards da’wah & Islamic culture. Conferred the Hononary Doctor of Letters by UKM in 1974. Succeeded in using literature as a medium to teach the society, e.g. Tasauf Moden – a response to correct the negative understanding of mysticism. Ability to emulate the Qur’an in inviting his readers to use reason - His works helped Muslims understand Islam better with greater hold on Islamic values & ethics. Used rather different approach to the traditional religious sciences. 72 WEEKS 13-14 THE FUTURE OF THE UMMAH Challenges Islamisation 73   POLITICAL CHALLENGE o “Divide & Rule” - The division of the ummah & the set up of one against another by colonial power internally & externally. o The colonial schemes: Imported outsiders into the Muslim world. Carving out Muslim lands into hostile "foreign" states within the Ummah. Muslim governments spend much of their resources & energy on nationalistic power & sovereignty. Destruction of political institutions in the Muslim world through various means – “diplomacy”, bribes, false promises, sowing internal discords. Entrusting power to Westernized native elites. Majority of Muslim countries are ruled differently from centuries before. Creation of a stiff Western hegemony 74   ECONOMIC CHALLENGE o No Muslim state is fully self-sufficient even in basic / strategic necessities, trapped within capitalist hegemony. Production of goods & services far below the needs. Imposition of shortages & embargoes for Muslim states that show attempts to solve the unfair trade. Creation of consumer markets & demands for colonialists / capitalist’ products (e.g. advertisements, promotion of soy / demotion of palm, wholesale institutionalization of drugs that don’t heal). Manipulations that succeed in forcing local Muslim productivity out of the market, whilst capitalizing on their raw or finished materials. New Muslim industries are not designed to meet the demands created by colonialist / capitalists. Lack of agricultural, industrial, economic & financial self-sufficiency. The oil wealth within some Muslim countries is not being used smartly. 75   CULTURAL CHALLENGE o The spread of illiteracy, ignorance & superstition after centuries of the decline. o The panic upon a modern world took Muslims to Westernization without thinking about the effects on the faith & culture. A secular system of education that ingrains Western worldviews, values and methods – producing Eastern people that are Western in ideologies, perspectives, culture, conducts. Muslims' daily life is influenced by the various expressions of Western culture, hedonism, liberalism, LGBT. Muslim governments are proud of Western-style buildings but not ashamed of the degradation of their towns and villages – Loss of Islamic architecture & town planning. Western social institutions & customs were introduced into Muslim lives – Western music, movies, cartoons, operas, concerts, dramas – Hollywood [Bollywood, Dangdut, K-Pop]. Muslims became obsessive over Western decadence instead of building Islamic virtue & societal efficacy. 76   INTELLECTUAL CHALLENGE o Islamic Educational institutions lost their Tawhidic soul, legacy & style. o Muslim educational systems mould consciousness of Muslim youths into caricatures of the West, becoming Western intruments. 1. The Present State of Education in the Muslim World: institutions been more daring in advocating their un-Islamic themes, assumed tremendous proportions in pushing out the Islamic system. Islamic education mostly remains a private / unconventional affair / not mainstream. The Islamic component of the curriculum remains static, loses relevance. Greatest support by National governments for secularist educational system / endeavors. 77   INTELLECTUAL CHALLENGE 2. Lack of Clear Vision & Polarity: The subjects and methodologies presently taught are Western copies, devoid of vision & mission. The lack of Islamic vision in Western educated Muslim teachers causes failures in imparting the totality of knowledge. The lack of hold on reality in traditionally educated teachers of Islam causes failures in imparting the relevance of Islamic sciences & understanding on pressing contemporary issues. In the race to gain global recognition, Muslim nations adopt & embrace Western precepts, standards, criteria, measurements, with colossal building programs serving the secularist cause. Muslim students are fed with alien ideologies in textbooks, classrooms. Industrialization of education: Islamic vision & civilizational attitude are not ingrained in students, education as a conveyer belt producing workers, not thinkers/ leaders 78 ISLAMISATION of Human Knowledge 79  DEFINITION o “Involvement in intellectual pursuits from the Islamic perspective on life, humanity & the universe.” (‘Imad al- Din Khalil). o “The deliverance of knowledge based on secular ideology & from meanings and expressions of the secular.” (Naqib al-Attas). o “It’s a methodology rather than an ideology.” (Al-Alwani) o “Islamization of Knowledge is concerned with thought, ideology & a normative human pattern.” (Abdul Hamid A. Sulayman). o “… a process […] to make […an entity…] to be in consonance with the worldview, fundamental principles, ethical values and norms of Islam” (M. Kamal Hassan) 80  THE GOALS o To return acquired human knowledge to the realm of Tawhidic value system. o To bring an interplay between the reading of Qur’anic Revelation & the reading of phenomena in the cosmos. o To apply, disseminate & implement Islamic perspectives, values, norms & ethics o To create an Islamic environment & conducive conditions for the above. o To provide Islamic ethical, moral & spipritual inputs& injunctions for a holistic personality development & community well-being. o To instil, strengthen & sustain Qur’anic & Sunnatic values & principals in all human endeavors. o To solve problems brought upon by the securalistic, agnostic & atheistic philosophies of the contemporary western learning. 81  THE IMPORTANCE o To create an awareness on the crises of the Ummah. o To foster a deeper understanding of the crisis using Islamic methods. o To define the failures of the Ummah for a more progressive future. o To revive Islamic ideals & bring them to contemporary relevance. o To implement the requisite steps in developing contemporary Islamic culture & methodology. o To provide help related to the methodology & its presentation. o To help solve contemporary problems as the world today is in need of viable and sustainable solutions that Islam, as rahmatan llil-’alamin is able to offer. 82  The Principles of The ONENESS of ALLAH (SWT) Islamic Methodology: Tawhid is at UNITY of Humanity UNITY of Creation the core TAWHIDIC WORLDVIEW UNITY of UNITY of Truth & Life Knowledge 83  The Method & Application Data Collection of Islamic `Urf Verifications Methodology (Custom) Reliable Narrators Masalih al-Mursalah Methodology (Public Interest) Transformation’s Istihsan Chain (Juristic Preference) Consultation Ijtihad & (Wahy, `aql & Consensus hawas) 84  The Merits ALLAH’S of Islamic Knowing Context, PLEASURE Pure Methodology Purpose & Application of the Intention for Humanity Texts Commitment to People & Society As ‘Ibadah Merits Mastery of Reflection Arabic of Awareness of Language Allah Combination of Wahy & Aql Self- Identify the Initiative Shortcomings 85  TAWHIDIC CRITERIA FOR ISLAMIC METHODOLOGY 1. On fundamentals (’usul) –  Anything that does not correspond with Tawhidic reality must be rejected.  Contradictions must be corrected or rejected totally. 2. On secondary issues (furu‘) –  Some room for adjustment & accommodation to current milieu.  Involves ijtihad & consensus on the part of figures of authority: scholars of Islamic sciences, scholars of human sciences, experts in the particular fields, with input from people who are directly on the fields 86  INTEGRATION OF KNOWLEDGE o From the Tawhidic worldview, there is unity in Truth, unity in Knowledge, Unity in creation. o Since the Modern period, religion has been separated from knowledge, science, the state, politics, economics etc. Religion has been confined to private personal matter. o Therefore, there is a need for RE-INTEGRATION, as one of the agenda of Islamisation. A union between religious sciences and non-religious sciences. - Abu Sulayman. A harmonization process between triadic concepts in the educational system of contemporary Muslims. - Sidek. o However, after more than 300 years, re-integration is not an easy task. o It is not accurate for Islamically integrated education system to just combine the Islamic & secular. take the secular body of knowledge & paste Islamic concepts “piece-meal validation” (Kartanegara, 2008) 87  Three-Step Methodology Mastery Prerequisite: Mastery of the secular body HUMAN of knowledge, its philosophy & founding 1. Identify KNOWLEDGE premises 1. Identification of elements that are incompatible or injurious to Islamic / Tawhidic 2. Purify criteria Tawhidic worldview 2. Holistic purification by correcting, QUR’ANIC redefining, redirecting, repositioning CONCEPTS/ or discarding VERSES ISLAMIC PROPHETIC 3. Beautification & enrichment with LEGACY TRADITIONS relevant Qur’anic concepts / verses, Prophetic traditions, Islamic legacy PURIFIED KNOWLEDGE 3. Beautify & Enrich 88  RELEVANTISATION o Bringing Islamic Revealed Knowledge / Sciences to CONTEMPORARY RELEVANCE & with CIVILISATIONAL IMPACT o Islamisation is not needed as they are already Islamic, i.e. directly derived from Islamic worldview, theology & epistemology ‘aqidah, shari‘ah & akhlaq mainstream Islamic religious & intellectual legacy o However, Islamic revealed knowledge must undergo REFORM / REVISION on content, approaches, methodologies, applications, pedagogy, etc o To be effective & relevant to contemporary human personality, culture, society, state & civilization. 89  RELEVANTISATION o Qur’an & Sunnah call for taghyir (individual / societal change), islah (renewal / revitalization / renewal), ihya’ (revival, regeneration), takamul (integration with knowledge / skills from other disciplines inclusive of the sciences) and ijtihad (exercise of independent / collective reasoning in facing new issues not coverd in primary texts) o The implication is to promote the SENSE OF SERVITUDE TO ALLAH through the acquisition of Revealed & acquired knowledge. o Making the Revealed sciences relevant to contemporary situations & problems o For a harmonious, holistic and comprehensive re-integration of the different knowledge, based on Tawhidic criteria 90