2/5/2009

ISLAM: KNOWLEDGE AND

CIVILIZATION

Definition of Knowledge

Al-ilm ( )/Knowledge

(UNGS 2040)

STANDARD CONTENTS
Department of General Studies, 2008
2

Al-ilm ()

.cont.,

The arrival (Husul: )in the soul of the

meaning of a thing or an object of

knowledge and the arrival (wusul: (of
the soul at the meaning of a thing or object
of knowledge

(al-Jurjani:160-161)
3

Realization of the meanings of

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

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cont.,
To know, to understand, to

perceive, to be familiar and

acquainted with things.
A firm belief that accords with the
reality of things () ) 47:
19(.
- Theology (), Principles of
Jurisprudence( ) etc.

Opposite of
: Conjecture
Uncertainty
Not supported with decisive proofs
It might accord with the reality and it

might not

.cont.,

Degrees of Certainty

: doubt

:knowledge

: ignorance

Certainty, conviction (/)

: foolishness

Accords with the reality

: misguidance

Certainty by observation
certainty through knowledge
Certainty through experience

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Importance of Knowledge
1. Knowledge is a requirement for the

fulfillment of mans obligations as a

khalifah on earth. Allah says:

) 30(

) 31(


) 32(






)33(

10

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

* *

-1: * * (
)5

Read! In the name of the Lord and

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

11

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cont.,
3. Islam is a religion based upon
knowledge.
4. The text of the Quran is full of
verses inviting man to use his
intellect, to ponder, to think and to
learn.
5.The total number of verses in which
ilm or its derivatives and
associated words are used is 704.

cont.,
6. The main miracle and sign of
authenticity of prophethood of
Mohammed ( ) was a
book of knowledge; The Quran.

13

cont.,

14

cont.,

7.The Prophet ( ) made

seeking knowledge obligatory on
Muslims (men and women):

Seeking knowledge is obligatory

on every Muslim.

15

8. Knowledge is the way through which people

can recognize Allah, fear him, and discover the
truth.


)162 : (
But those among them who are well-grounded
in knowledge, and the believers, believe in
what has been revealed to you and what was
revealed before you
16

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cont.,

cont.,




(6 : (

And those who are knowledgeable see

that the revelation sent down to you
from the Lord is the Truth, and that it
guides to the Path of Allah who is
Exalted and Worthy of all praise.

9. Knowledge elevates the status and

position of its bearer and makes
difference between him and
ignorant.




)11 :(

Allah will raise up, to high ranks

those of you who believe and who
have been granted Knowledge

17

18

cont.,

cont.,

)15:(

We gave knowledge to David and

Solomon: and they both said: "Praise
be to Allah, Who has favoured us
above many of His subjects who
believe!"
19

) 10(
)) (11(

We bestowed grace on David and We

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

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cont.,

Purpose of knowledge

9: (
)

Say: are those equal, those

who know and those who do
not know?

Divinely

Worldly

To recognize God

To benefit man

Pleasure of God

21

Week Two
Classification of Knowledge

22

Limitations
(a) Absolute (perfect) knowledge:

this is the knowledge of God who

knows the reality, essence and details
of all things.
(b) Limited knowledge:

The knowledge given to His

creations;

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..cont.,

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

25

(ii) Acquired Knowledge

Gained through effort by way of
reflection, senses and experience.
(a) Recommended (praiseworthy)
i- Fard ayn ii. Fard kifayah
(b) Prohibited (blameworthy)
-Magic (kindly refer to slides 46-48)

27

Limited knowledge:

(i) Gifted knowledge:

a. Instinctive knowledge
(natural): it
is imparted in the
very nature of
the creation.
b. Revealed/Sacred knowledge: the
knowledge that Almighty God
reveals to human beings.
26

General Classification of
Knowledge in Islam

28

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General classification of
Knowledge in Islam

Absolute Knowledge

Gifted Knowledge

Acquired Knowledge

Instinct (ilham)

Sacred

Al-Ghazzalis Criteria for

Classification of sciences :

Limited Knowledge

Praiseworthy

Blame worthy

By external
influence
Fard Ain

By itself

1. Theoretical and practical

2. Presential and acquired
3. Religious and intellectual
4. Individual obligatory and
communal obligatory

Fard Kifayah
29

30

Classification of Knowledge
Al-Ghazzalis Criteria for Classification of sciences
According to al-Ghazali

1. Theoretical and practical (philosophers)

Theoretical

Practical

Presential

Attained

Religious

Intellectual

Theoretical: to know the states of beings

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

Fard ayn (Personal

Obligatory Knowledge)

31

Fard kifayah(Collective
Obligatory Knowledge)

deals with mans actions

To find out what is useful to
mankind in this life as well as
in the Hereafter
32

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.Cont.,

.Cont.,

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

knowing)
Presential

: intuitive, contemplative
spiritual experience - revelation

Acquired

: empirical, rational, logical

Which one is better?

Al-Ghazzali:
the presential is superior to the acquired, It is
free from errors & doubt, certainty on
spiritual truths
This is true with the revelation and intuition
received by the prophets

33

34

.Cont.,
The intuitive knowledge

claimed by people other than

prophets may not be taken for
granted unless it is judged in
light of the established
principles of Islam

35

3. Religious and intellectual (the source)

Religious (transmitted sciences):
Acquired from revelation/ prophets
1. Roots (Quran, sunnah, consensus)
2. Branches (law and ethics)
3. Ancillary sciences (grammar and
lexicography)
4. Complementary sciences (Qiraat,
commentary, history)
Intellectual: attained by human intellect alone
36

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.Cont.,
4. Fard Ayn and Fard kifayah
(the need for learning)
Fard ayn:
What should be learned by each
and every Muslim.
Individual responsibilities
Things which cant be done on
behalf of others

.Cont.,
Beliefs, worship, halal and

haram, core moral values, how to

discharge ones responsibilities
towards others (mans
obligations to family and
society), necessary skills for
daily life.

37

.Cont.,

38

.Cont

Fard kifayah :
- the communitys needs that can be performed

by a sufficient group on behalf of others.

- collective responsibilities
Religious sciences: knowledge that is not

needed for daily practice of Islam.

Intellectual knowledge: all types of

knowledge needed for the welfare of the

society in this life

39

Praiseworthy sciences:
Enhances human well being and
the environment within the
boundaries outlined by shariah
All sciences which are useful,
beneficial and satisfy the
requirements of science.

40

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Blameworthy sciences:
A science which does not meet the
requirement of science, or it is
purely or usually harmful.
Blameworthy by its nature by an
external factor

41

And

when there came to them a

Messenger from Allah confirming what
was with them, a party of those who
were given the scripture threw away the
book of Allah behind their backs as if
they did not know. And they followed
what the devils gave out falsely of magic
of the reign of Solomon; for Solomon did
not disbelieve but the devils disbelieved,
teaching men magic and such things
that came down at Babylon to the two
angels Harut and Marut, but neither of
these two (angles) taught anyone (such
43

.Cont
Magic:
It is defined as seeking the help of
demons to perform something
harmful against somebody or
showing something to an audience,
which is contrary to reality.
Reasons why magic is prohibited
in Islam:
1) It is an act of blasphemy (kufr).
Allah says in the Holy Quran:
42

things) until they had said: we are only for

trial, so don't disbelieve. And from them
(magicians) people learn that through which
they would cause separation between a
person and his spouse, but they could not
thus harm anyone except by Allah's leave;
and they learn that which harms them rather
than profits them. And indeed they knew
that its practitioner would have no share in
the Hereafter. And how bad indeed was that
for which they sold their own selves if they
but knew. (2:101-102).
44

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2) According to the following authentic hadith,

magic is a deadly act:

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

Magic being harmful and evil act, Allah has

told us to seek His protection against it:

Say I seek refuge in the in the Lord of

daybreak From the evil of that which he

created; From the evil of the darkness when it
is intense, and from the evil of malignant
witchcraft, And from the evil of the envious
when he envies. (Surah al-Falaq)

45

46

Differences between magic and

miracles (mujizat)
Magic is from devils (see the above Quranic

Horoscope

verse: 2:101-102)while miracles are from

Allah.
On the other hand, miracles are real while
magic is deceptive; it is covering the truth with
falsehood).
Because miracles are from Allah, they could
only be performed by Prophets while magic,
which is from devils, can be performed by
anyone who associates himself with the devil.

Not only magic is prohibited in Islam but also

47

horoscope or reading ones palm to foretell

the future.
The Holy Quran affirms that no one knows
the future or the unseen except Allah: He
knoweth the Unseen as well as that which is
Open. (6:73) With Him are the keys of the
Unseen, the treasures that none knoweth but
He... (6:59)
48

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The Holy Quran also asserts that not

even Muhammad knows the unseen:

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

The Prophet (s.a.w) said: Whoever

goes to a fortune teller (a soothe sayer)

or a diviner and believes him, has, in
fact, disbelieved in what has been
revealed to Muhammad.

49

.Cont..

50

Cont.,

Example: Horoscope
Capricorn: (Dec 23 - Jan 20)
Todays stars encourage you to be more
diplomatic and inclusive in your relations with
others
Aquarius: (Jan 21 Feb 19)
On the Zodiacs Day of Metamorphosis, you
need to transform ideals into reality, and turn
dreams into concrete plans. If you work patiently
towards your goals, you can achieve the longterm success you are looking for.

51

Astrology:
It is the study of the positions and aspects
of celestial bodies.
Muslims scholars agree that astrology is a
prohibited field to deal with. For example,
Imam Ibn Taymiyah said: Astrology that is
concerned with studying the positions and
aspects of celestial bodies in the belief that
they have an influence on the course of
natural earthly occurrences and human
affairs is prohibited by Almighty Allahs
Book, the Sunnah, and the unanimous
agreement of the Muslim scholars.
52

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Ibn `Uthaymeen, said: Astrology is a

kind of sorcery and fortune-telling. It is

forbidden because it is based on
illusions, not on concrete facts. There is
no relation between the movements of
celestial bodies and what takes place on
the Earth.

53

The above hadith indicates that the

Prophet (s.a.w) denied all relation

between the movements of the heavenly
bodies and events on the Earth.

55

During the Prophets lifetime, it happened that

the sun eclipsed on the same day when the

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

54

Ibn Abbas (may Allah be pleased with

him and his father) reported that Allahs

Messenger (s.a.w) said: He who has
acquired some knowledge of astrology
has acquired some knowledge of
sorcery; the more he acquires of the
former the more he acquires of the
latter. (Reported by Ahmad, Abu
Dawud, and Ibn Majah)

56

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Commenting on the above hadith, al-

To sum up, astrology is based on lies and

deceit; it has no scientific basis. The

astrologists usage of computers to convince
people that what they do is technological and
scientific is nothing but deceit. There is no
scientific proof that there is a relationship
between the appearance of a star in a specific
time and the character and behavior of
someone born at that time.

Shawkani said that the Prophet (s.a.w)

compared between astrology and
sorcery because sorcery was known to
be forbidden; and so, he who would get
some knowledge of astrology would do
something forbidden and would be
sinful.

57

Conclusion

Sciences are inter-related, and none

of them can exclude the others.
Humanities, natural sciences, and the
religious sciences unite to produce
true understanding of this world and
the causes behind its existence.
Religious scholars are in need of
philosophical and natural sciences as
much as scientists are in need of the
religious sciences.
59

58

Natural and philosophical sciences are to

enable the Muslim to explore, exploit and
get a better insight into what Allah has
created in this universe.
Religious sciences are to guide people to
understand the reality of this life, their
origins and their mission.
And to set the moral and legal guidelines
that should be observed by human beings for
a meaningful and better life.
60

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Week Three

Sources and Means of

Knowledge

1. Revelation ( :)
2. Reason ()
3. Nature/ physical world ))
4. Five Senses ()
5. Intuition ()

62

The Quran as a Source of Knowledge

An introduction to the the Quran
Definition
Quran is the Book revealed from Allah to

His Messenger Muhammad (saw) as written

in masahif and transmitted to us from him
through an authentic continuous narration

63

Definition analysis:
- Quran is the pure speech of Allah (alNisa:42)
- Only the Allahs speech revealed to
Muhammad
- It is an exposition of all things (tibyan li
kulli shay)
- As guidance and mercy
- Nothing is neglected (al-Nahl:89)
64

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The Quran is the Arabic words as

well as their meanings (translation

is not a Quran)
Transmitted to us by way of
[tawatur] (continuous narration by
a large number of people in each
part of the chain of narration)

65

The wisdom behind revealing it by stages

1. To allow people to memorize,

understand and implement it gradually.

(106 : (
It is a Quran which we have divided into
parts from time to time in order that you
might recite it to men at intervals
(17: 106)
67

Revelation & Recording of the Quran

a) Revelation of the Quran
The Quran was transmitted directly from
Allah (swt) to the Messenger of Allah
through Gibril (not a mere inspiration)
The Quran was not revealed to the
Messenger of Allah all at once.
It was revealed to him in stages and
sometimes in accordance with incidents faced
by Muslim community.

66

2.To strengthen the heart of the

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

)32 : (

68

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Those who reject faith say: "Why is

not the Quran revealed to him all

at once? It is revealed in stages so
that We may strengthen your heart
thereby, and We have rehearsed it to
you in slow, well-arranged stages,
gradually. (25: 32)

69

Those incidents, cases, and

questions are called occasions for

revelation ) ( and they help
those who came later in a better
understanding and implementation
of those verses.
The period of revelation lasted for
around 23 years.
71

3. Live interaction between the divine text and

the socio-political reality and daily practice of
the people.
Some verses came to deal with:
some situations faced by the Messenger of
Allah;
solve problems faced by Muslim community;
respond to the challenges put by disbelievers;
correct the mistakes committed by the
Muslim community, etc.
70

The Recording of the Quran

The Messenger of Allah used to
memorize the verses revealed to
him then recite them for his
companions who used to memorize
them
There were scribes who used to
record the verses after their
revelation
72

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The order of the verses within each surah as

The original copies of the written

records were preserved in the

house of the Messenger of Allah.
While some other scribes would
record the verses for themselves
and preserve them for their own
use.
73

The Quran and the other Revealed Books

Universality:
The previous Books were local for
specific people.
Quran as the last revealed Book
and a universal message for all
mankind needs to be comprehensive
and eternally preserved.

75

well as the order of the surahs was directed by

Jibril.
During each month of Ramadan Jibril used to
recite what was revealed in its order with the
Messenger of Allah.
During the time of Abu Bakr the Quran was
compiled in a single official copy.
The suggestion came after the battle of
Yamamah.

74

)48 : (


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

76

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2. The way of preservation

The people of each Book were
entrusted with guarding it against any
distortion or manipulation

)44 : (...

77

If they fail to do so, Allah sends another prophet to

take people back to the right way.

Since Muhammad (saw) was the last Messenger,
Allah (swt) assumed the responsibility of guarding
and preserving His last Book.
)9 : (
We have, without doubt, sent down the Message;
and We will assuredly guard it against any
manipulation or change.

79

It was We who revealed the Torah; therein was

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

78

Preservation of the Quran

The way Quran was preserved:
The Quran was made public from the very
beginning.
The Quran was fully recorded from the time it
was revealed.
The Quran was preserved in the original form
(same language, same words).
The assurance from God that the Quran will
be preserved till the Day of Judgment.

80

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)42-41 : (

And indeed it is a Book of exalted

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

81

The Characteristics of the Quran

1- Guidance for and mercy to
believers

)2 : (

This is the book; in it is guidance,

sure, without doubt, to those who
fear Allah.

83

No one can alter or change any part of the

Quran; not even the Messenger of Allah

himself.
) 43(
)46( ) 45(
)44(
.)47 : (

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

82

)52 : (

For We had certainly sent unto

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

84

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2. Spiritual/ social healer

)57 : (
O mankind! there has come to you a direction from
your Lord and a healing for the (diseases) in your
hearts, and for those who believe, a Guidance and a
Mercy.

85

"

)8 :(

Believe, therefore, in Allah and

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

87

3- Light

)157 : (

So it is those who believe in him

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

86

4- Preacher for believers

)138 : (

Here is a plain statement to men,

a guidance and instruction to
those who fear Allah!

88

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5- Revealing reality and clarifying

doubts

)1 : (

Ta. Sin. These are verses of the

Quran, a Book that makes things
clear.

89

6- Miraculous

)15 :(
O People of the Book! there has come to you Our
Messenger, revealing to you much that you used to
hide in the Book, and passing over much (that is
now unnecessary): There has come to you from
Allah a (new) light and a perspicuous Book.

90

Its miracle is in terms of:

The Quran is the main miracle of

the Messenger of Allah and the main

proof of the authenticity of his
prophethood.
The miracles contained in it are the
proof of its authenticity as the real
Book of Allah
91

i. Structure
ii. Meaning (the knowledge
contained in it: historical
events, prediction of what
will happen in the future, and
scientific facts.
92

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Challenging the Unbelievers

The miracle is manifested in a challenge to all

mankind to produce:
a. Another book similar to it:
) 33(
.) 34(
Or they say: He has invented it? Nay, but they do
not believe! Then let them produce a speech like
it, if they are truthful.

93

c. One surah similar to those of the Quran

.) 23(

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

95

b. Ten chapters similar to those of the Quran

.)) (13(



Or they say: He has invented it! Say: Then bring
ten surahs, the like thereof, invented, and call on
everyone you can beside Allah, if you are
truthful!

94

Types of Knowledge in the Quran

The Universal Book
Islam is the last and universal religion;
Human societies are always open for evolution
and development.
The Quran should: Meet the needs of all
human beings in different places and different
times.

96

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To be able to do so, it should:

Give clear and detailed discourse on what is
important for human life and cant be known
through human reasoning only (beliefs and
ibadat)
Set the core values and principles which guide
human life to the right way, and safeguard it
against any corruption or deviation from such
a way.
Be flexible to accommodate the evolution and
development of human life and societies.
97

In light of these norms, people

are given freedom to innovate

and adopt whatever systems,
procedures, etc they may
consider as good for them as
long as they dont breach those
norms and values.
99

Regarding human lifes aspects which are subject

to change and development, the Quran ,

generally, sets norms, standards and universal
values which suit all peoples and all times.
These values and norms should not be subject to
any alteration or change to ensure the prevalence
of righteousness and justice (immutable values
and norms).

98

Physical and Natural Sciences

The Quran deals with those things which are

needed to be known and may not be realized by

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

100

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- The origin of the earth and the heavens

In other fields such as:

- astronomy
- Geology,
- Physics,
- Embryology
The Quran just gives some references for the
following purposes:

101

The aims of scientific references in the Quran

It is not to give people details and teach them

natural and physical sciences.

They are signs to prove:

- The existence of God

- The omnipotence and power of God
- The weakness of men compared to

the power of the Creator

102

Cont.,

- Indebtedness of mankind to Allah

for all what we have in life.

- The authenticity of Prophets and
revealed Books i.e. this Quran
comes from Allah and it is
impossible for a human being,
especially at the time of Muhammad
() . to compose it.
103

For the Muslim who reads and

understands these references, they

serve to strengthen his or her faith.

.)191: (

104

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Those who remember and praise Allah, standing,

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

105

Soon will We show them Our Signs

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

107

For the non-Muslim who

questions the authenticity or

authorship of the Quran , these
references provide some
interesting answers.

: (


)53

106

How should we deal with these scientific

facts?
They should be used for the aforesaid things.
They can be used to have a better understanding

of those verses dealing with natural phenomena

compared to the way they were understood by
early Muslims.

108

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We should not over-emphasize the scientific

miracles to the extent that we hurry to relate each

new scientific theory to the verses of the Quran .
Such an act may lead to misinterpreting the texts
of the Quran and changing the interpretation
from time to time. This may be
counterproductive and cause some confusion
especially among non-Muslims.

109

The Concept of Prophethood

God used to send a prophet to every people
A brief history of prophets (some names
mentioned)
Revelation
Some revealed books: Suhuf / Ibrahim, Zabur/
Dawud, Torah /Musa, Injil/ Gospel/ Esa
Angels
Their nature, character, position and relation
with God (not his sons or daughters)

111

b) Religious, human and social sciences

Belief: (Revelation is the only source)
The Concept of God
The existence of God; the Creator and Lord
of this universe.
The concept of tawhid (Unity of God)
Since the concept of God was not new to
mankind, the Quran focuses on correcting
the prevalent concepts of God and
demonstrating the Unity of God, His
omnipotence and knowledge, etc.
110

Day of Judgment
Its existence, what will happen on that day,
Jannah, Jahannam
No specific date is given for its happening
Ibadat (worship)
Revelation the only source.
The Quran sets the basics of ibadat and the
Prophet gives details

112

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Morality
Revelation the main source
The Quran sets universal ethical norms and
values
Obedience and submission to God, justice,
benevolence, kindness, generosity,
brotherhood, honesty, truthfulness, sincerity,
trust (amanah), forbearance, patience,
tolerance and forgiveness,
inviting/encouraging people to do good, and
preventing/ discouraging them from doing
bad (munkar)

Human and social relations

Revelation is the main source
The Quran deals with the main principles of
these relations:
Relationship among family members
- between husbands and wives
- between parents and children
- marriage, divorce, inheritance
Relations with relatives

113

114

Relations with neighbours

Social relations and interaction
Relations between genders
Etiquettes and manners
Relations with non-Muslims
Relations with animals

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

Halal & haram:

(Revelation is the only source)
Food, drinks, clothes
115

116

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Economic system
(Revelation provides guidance to

attain and maintain justice)

Islam sets some norms and
principles along with some
restrictions to ensure the
observance of those norms and
principles (prohibition of riba,
uncertain contracts, etc.)
117

Political system
The Quran sets norms and
principles
The establishment of a
government/ central authority
and the duties of subjects to
obey its commands
119

Zakat is imposed to secure the

minimum economic and social

justice,
Rich people are exhorted to spend
and promised to be rewarded for
that.
Social welfare (59: 7)

118

The governance should be based on

consultation ()and the right of

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

120

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History and Civilization

The origin of this universe

The Quran states that this universe was

created by Allah, and gives short description
of that creation
The origin of mankind
- The Quran states that the first man (Adam)
was created by God from dust/ clay (15: 26),
(15: 28-29), (17: 61), (23: 12), (32: 7), (32:
9), 38: 71-72)
- Eve was created for Adam (4: 1), (7: 189),
(39: 6)
121

History of Messengers of Allah

- The Quran gives a brief account of

the history of the most significant
Messengers.
- The Quran does not focus on the
details of that history, instead it
focuses on the lessons that should be
learned from those events.

123

- Adam was taught the basic

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

122

- The Quran pays enough attention to

civilizational studies by examining the patterns

of rise and fall of civilizations.
- The Quran wants Muslims to learn from human
experience.
- The aim of this is to guide Muslims how to build
their civilization and guard it against social
diseases that may lead to its fall and collapse.

124

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How should we deal with the

Quran ?
Quran is

an authoritative text that should be

followed and implemented by all Muslims.
Those texts which are clear and selfexplanatory should be implemented without
any further examination.
Those texts which are open for interpretation
and may impart more than one meaning can
be examined and construed based on the
following principles:
125

Grouping of similar texts/ statements which

talk on one topic/category

Analysis and understanding of each text/
statement in its components and context
Identification of the rules which unify the
various categories
Identification of the general rules and
purposes which govern the interaction/
interrelation of various categories.

126

Literal Meaning:

Sunnah ) )means a clear path, an established

The Sunnah as a Source of

Knowledge

127

course of conduct, the pattern of life, a precedent

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

128

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It may be a good example or a bad one, and it

may be set by an individual, a sect or a

community.

Whosoever originates in Islam any good way/

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

129

130

The opposite of sunnah is bid`ah

(innovation), which is
characterized by lack of
precedent and continuity with the
past.
Technical meaning:
a. The acts, sayings and approvals
of the Messenger of Allah.
131

Kinds of Sunnah with respect to the channels of

the ahkam

1. Sunnah which is intended to be a binding

law:
This kind includes the sayings, acts and
approval of the Prophet (saw) through which
he intended the laying down of the law or the
explanation of the ahkam (law) laid down by
the Quran . This comprises the largest part
of the sunnah.

132

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2- Sunnah which is specific to the Prophet(

)
This kind includes those acts which are
specific to the Prophet () .
The number of these acts is very limited. One
example is the number of his marriages,
marriage without dowry, not eating out of
charity ().

133

4. Acts based on human experience

This may include acts that pertain to his
experience as a human being, like the
organizing of the army, tactics of war,
trading skills.
These acts dont become precedents of law,
because their basis is skill and experience
rather than revelation.
However, if they are still relevant to ones
situation they might be followed.
135

3. Ordinary physical acts performed by

every human being
Like eating, drinking, walking. Such acts
are not meant to lay down laws. If one
imitates the Prophet (saw) in these acts out
of love for him and with the intention to
get reward, he will be rewarded for this.
But the etiquettes and manners prescribed
by the Messenger of Allah for the
performance of such acts are part of that
which is meant to be a binding law.
134

Status of the Sunnah

with respect to the Quran
The Sunnah is the second source
just next to the Quran which is the
first source.
There will be no Islam without the
adoption of the sunnah.

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The Sunnah is basically an

elaboration and commentary on

the Quran .
Some ahkam are found in the
Quran in general, in an
undetermined or unelaborated
form.
The Sunnah restricts, qualifies, or
elaborates these ahkam.

The Sunnah is a concrete implementation, a

tangible form and the actual embodiment of the

Quran
The Sunnah may lay down some rules that are
not mentioned in the Quran
Quran says: And whatsoever the messenger
brought to you, follow it. And whatsoever he
forbids, abstain from it (al-Hashr:7)

137

The knowledge we get from The Sunnah

Worship ()

The rulings and teachings related to

Halal and haram:

In food, drinks, clothes, and transactions:

- the Sunnah interprets what needs to be

138

Law

(family, criminal, commercial, procedural,

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

interpreted in the Quran .

- The Sunnah may add some prohibitions

which are not included in the Quran .

139

140

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The model in implementing and

embodying the teachings and

principles of the Quran
The model in the relationship
between humans and Allah
(ibadah)
The model in establishing a
family and treating well the
wives as well as the children.
141

A model in dealing with people.

A model in hard-working,

patience, and perseverance etc.

Leadership:
He was a model leader from
whom we learn the requirements
of a successful leader.
142

Nation building and social reformation:

Dawah:

How he started from nothing

and ended with hundreds of

thousands of followers after
two decades only.

143

How he established a nation and

changed an almost primitive

society dominated by tribalism and
rivalries among different tribes and
social classes to a civilized and
strong state characterized by unity,
cooperation, and brotherhood.
144

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Eliminating idolatry and establishing Tawhid

Eliminating bad social values in dealing with the

Reason ()
as a Sources of
Knowledge

weak social classes: women, slaves, poor

people, black people, etc.

145

Reason as a Source of Knowledge

The term reason is used in different senses
and meanings:
1. The power of being able to think in a logical
and rational manner, as distinct from
experience or emotions.
2. Ability to think clearly and coherently
3. The ability or process of drawing logical
inferences.

147

146

Meanings/ Functions of Reason:

1.

Reason is sometimes used to denote a number

of self-evident principles (such as the
principle of non-contradiction) which govern
the process of thinking of mentally competent
people, regardless of their cultural
background.
- These fundamental truths are intuitively
apprehended
- as opposed to sensation, perception, feeling,
desire (the existence of which is denied by
empiricists)

148

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In this sense, reason is an instrument used for

examining the coherence and rationality of a

body of statements.
The examination allows us to conclude that the
examined statements are:
- Either coherent, and hence in conformity
with the principles of reason;
- Or contradictory, and thus in violation of
reason
Reason which gives a priori knowledge (pure
reason)

149

Reason vs. Revelation

The faculty of reasoning is one of the most precious

gifts of Allah to mankind.

Reason is the basis of taklif (legal capacity) because it
is the power of discernment by which humans can
distinguish between good and bad, right and
wrong
Reason is the basis of Iman/ faith, thus, it is given the
authority to examine the authenticity of prophets and
the revelation they claim to bring from God.

151

2. The capacity of rational beings to acknowledge

the truth of certain assertions and deny the truth

of others with the power to abstract, analyze,
synthesize
A body of knowledge which has been examined
and systemized by the principle of logic and
considered by certain people as reasonable.
= Reason as a mental faculty.
Reason is to be associated with methods and
mechanisms used in science and knowledge,
generally, rather than a source of knowledge.
150

The Quran is full of references which command

and exhort people to think, contemplate, and to

examine the claimed revelation
This shows that:
- Islam values reason; and
- Islam is confident that there will be no
contradiction between what is contained in the
revelation and what can be reasoned by human
reason

152

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What is claimed by unbelievers to be irrational

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

)36 : (

But most of them follow nothing but

conjecture and speculation: truly conjecture
and speculation can never challenge or replace
truth. Verily Allah is well aware of all that they
do. (10:36)
153

Interestingly, those who claim to reject

religion/ revelation based on logic and

rationality are characterized by the Quran as
those who fail to use their mental faculties/
reason properly.


)18 : (

= Or mere wishes and deluded hopes (hawa)

)111 : (

And they say: "None shall enter Paradise unless he

be a Jew or a Christian." Those are their vain
desires. Say: "Produce your proof if you are
truthful." (2: 111)

154

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

Then We put you on the right way of religion;

so follow that way, and do not follow the
desires of those who do not know. (45: 18)
155

156

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Hawwas (senses)
as Means to Knowledge

Senses as sources of Knowledge: The Quran

urges us to use the faculties of senses.

It blames the Kuffar for not using their senses

properly.
The faculties of senses will bear witness for or

against one on the Day of Judgment.

157

Sound Senses (Hawwas al-Salimah)

1. Hearing
2. Sight,
3. Smell,
4. taste,
5. touch
159

158

Hearing (al-sam)
It is a faculty (quwa) placed in the nerves
spread out in the cavity of the ear hole, by
which sounds are perceived.
It is by way of connecting with the ear hole
the air, which has assumed the quality of the
sounds, meaning that Allah then creates
perception in the soul (al-nafs) [E.Elder, 18]

160

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Seeing (al-basar)
It is a faculty placed in the two hollow
nerves which meet each other in the brain,
thence they separate and go to the two eyes;
by this faculty are perceived rays of light,
colours, shapes, measures, motions, the
beautiful and the ugly, and other things, the
perception of which Allah creates in the soul
whenever the creature uses this faculty.

161

Taste (al-zawq)
It is a faculty spread out in the
nerves situated on the organ of the
tongue; by this faculty flavors are
perceived through the mixing of
the saliva which is in the mouth
with the thing tasted, and through
its reaching to the nerves.
163

Smelling (al-shamm)
It is a faculty placed in the two
protruding lumps on the front of
the brain, which are like the two
nipples of the breast; by this
faculty odors are perceived by
way of connecting with the
cartilage of the nose the air which
has assumed the quality of the
odors.
162

Touch (al-lams)
It is a faculty spread out into
all the body by which heat and
cold, moisture and dryness,
and the like are perceived at
the time of touching and
contact.
164

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Methodology
Definition:
Method:
A particular way of doing something, esp. a
systematic one; implies an orderly logical
arrangement.
Methodology:
1.The theoretical analysis of the methods
appropriate to a field of study or to the body of
methods and principles particular to a branch of
knowledge.

Kinds of Methodologies

i. Methodology in revealed knowledge

ii. Methodology in human knowledge (pure
and social sciences)
iii. Integrative methodology of revealed
knowledge and human knowledge.

166

165

Methodologies used by the early Muslim scholars

Slide Number?

What is Islamic Methodology?

Methodology means a technique or method.
It is the field of inquiry concerned with the

examination of methods used in the study of

natural sciences, human and social sciences
and religious sciences in order to understand
the subjects.
A comprehensive Islamic methodology
means to Islamize and integrate knowledge
on the basis of the combination between the
revelation and reason in order to overhaul the
obstacles and challenges facing a modern
man and the society.
167

Collection of
Data

Ijtihad
(wahy, `aql and

Verifications

Hawas)

Istihsan
(Juristic
Preference)

Islamic
Methodologies

Masalih
Mursalah

Reliable
Narrators

Chain of
Transformation

(public interest)

Consultation
&
Consensus

`Urf
(a particular
Custom)

168

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Islamic Methodology
1.
2.
3.
4.
5.

6.

Collection of data of the Quran and Sunnah

Verified techniques used by the narrators in
order to ensure the authenticity of narrations.
Compilation of the Quran and Sunnah.
Considering the reliable narrators with specific
criteria.
Chain of transformation, no gap between two
generations and not less than 40 forty
narrators.
Memorizations of the Quran and Sunnah.
169

Islamic Methodology
7. Consultation among the scholars and
consensus based on majority opinions.
8. Ijtihad (rational arguments, explanation,
interpretation and adjustment with the local
culture and custom)
9. Istihsan (juristic preference), supplementary
methods in order to make up for the growing
number of new situations that were difficult
with the textual and the analogical arguments.

170

Islamic Methodology
10. Maslahah or Masalih Mursalah (public
interest), supplementary methods, if the texts
of the Quran and Hadith or consensus or
analogy were not available.
11. `Urf (custom of a particular society or a
nation), supporting for adjustment from
avoiding the contradictions and social division
and disunity for the public interest.

171

Merits of the Traditional Approach

Merits of the traditional approach were

the sincerity, piety, enthusiasm,

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

172

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Islamic research, experimentation and

empirical investigation were considered

acts of ibadah.
The God-consciousness of the
traditional scholars was reflected in their
writings and research, which they would
commence with bismillah (in the name
of Allah), seek His blessings and
conclude by dedicating their results to
Him.
173

The holistic nature of the traditional

Islamic educational system made no

distinction between revealed knowledge
and empirically derived knowledge.

174

Tawhidic Criteria for Islamic

Methodology
Knowledge was perceived as a

comprehensive whole, with empirically

derived knowledge subject to the
verification of revealed knowledge.

175

Three main tawhidic criteria for Islamic

methodology are as follows:

1. Anything which does not correspond with

the reality must be rejected.

2. Ultimate contradictions must be denied and
rejected.
3. Approaches must be open in order to adjust
and accommodate new situations facing the
society and man.
176

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Merits of Islamic

Methodology
Summarized

Allahs
pleasure

Knowing
context,
Purpose and
Application of
the
Texts

Pure
Intention
For
humanity

Commitment to
People and
society

As Ibadah

Merit of
Islamic
Methodologies

Reflection
Of
Allah
Awareness

Mastery of
Arabic
Language

Self-Initiative
(Establishing
Institutions)

Combination of
Wahy & Aql
Identifying the
Short-comings
Of Empirical
Knowledge.

178

177

Depended on
Traditional
method
Verification
of
Validities,
shortcoming

Depended on
Western
Method

Integrating
Between
Wahy and
Aql

Creativity and
Initiative ness

Obstacles
And
Recommendations
for
Muslim
Scholars

Traditional
Methods as
Inspiration

Methodology in Human

Absence of
Islamic
Curriculum

Knowledge (pure and social

sciences)

MisPropagation
And
Misconception

Bilingual
Competency

Regaining
Sincerity and
Pure intention
For
humanity

Unavailability
Financial and
Technical
support

179

180

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

181

Two scientific methods/ logical

systems : induction & deduction
1. Deductive method
(istinbat)()
The researcher begins with a
theory and then derives one or
more hypotheses from it for
testing.
183

Knowledge of Science
Is acquired through experience,
observation and research
Discursive: preceded by
arguments
Inductive and deductive

182

The researcher implements those

observations to see whether they

confirm or fail to confirms the
hypotheses.
Next, the researcher defines the
variables in each hypothesis and
the operations to be used to
measure
them
in
specific
observable terms.
184

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2. Inductive method (istiqra)()

A method of discovering general

rules and principles from particular

facts and examples.
In induction one starts from
observed data and develops a
generalization which explains the
relationships between the objects
observed.
185

2. Evidence based on observation

Scientific method seeks knowledge
through observed evidence and not
authority, tradition or ideology.
The evidence should be systematic,
comprehensive, and as objective as
possible.

187

Characteristics of Scientific Method

1. Everything is open to question
In our quest to understand things, we should
strive to keep an open mind about everything
we thing we know or we want to understand.
What we call knowledge is transitional and
subject to refutation!!
Is this possible?
Can this characteristic be open?
To which extent can we hold this
perception?
186

Basic Steps in Scientific

Research:
1. Collection of data
This is a common basis of
all sciences; pure, human,
and social.
188

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This is a function of perception and

cognition.
- The mind goes on collecting data
from all kinds of observations and
experiences. Simultaneously, the mind,
by using its power of identification and
retention (the ability to remember
things), goes on establishing
relationships
189

Observation can be done through senses and

perceptive power or by help of scientific

equipment (devices for measurement) and
technological equipment (devices to facilitate
work and utilizing the resource of
environment).
The advance of scientific and technological
equipment have contributed to the expansion
of methods and meanings of collection of
scientific data and the horizon of observation.

191

The

observation will be on some

assumed correlation between some
aspects according to some tentative
hypothesis to prove if there is any
interrelationships between them.
This observation can be done in a
laboratory (physics, chemistry, biology,
etc.) or in a field when the parts under
study spread over vast areas in time and
space (astronomy, geology).
190

In Muslim history of science it is a fact

that Muslim scientists realized at an

early stage the importance of scientific
equipment for collection of data,
therefore they introduced big astrolabes
(scientific instrument used for reckoning
time and for observational purposes to
enable astronomers to calculate the
position of the Sun and prominent stars
with respect to both the horizon and the
meridian)
192

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and quadrants (an instrument

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

Measures to guard against distortion:

The person taking observations should
be clear in his mind; he should not be
obsessed by any preconceived ideas.
He should record only what is really
happening (objective).
He needs patience and perseverance to
ensure
the
reliability
of
his
observations.

193

Even the observations taken with all this care

cannot be taken at their face value, until

preliminary statistical tests confirm its
reliability, or a number of other scientists
confirm it independently.
The rules of observation laid down by Jabir
ibn Hayyan (chemistry):
1. The time and season must be carefully
chosen;
2. It is best for the laboratory to be in a
secluded (quiet and private) place ;
195

194

3. The

chemist must have trusted friends;

4. He must have sufficient time to
conduct experiments;
5. Patience and reticence (not disclosing
results hastily before testing them);
6. Perseverance;
7. He must not be deceived by
appearances into bringing his operations
to too hasty a conclusion.
196

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2. Classification

and analysis of data:

To arrange the data in some regular

order;
To find out the characteristics of the
population from where the random
sample of data was taken;
To establish the relations and correlations
between different members of the
population under study or with members
of other series.
197

This hypothesis will be depending, to

some extent, on guessing. This guess is

based on the past observation, experience
and knowledge.
There may be many hypotheses
depending on the number of variable
parameters involved.

199

3. Hypothesis:
After studying the characteristics of the

members of the population under study, there

comes the stage when the researcher begins
to ask the question How about the working
of those members and their correlations.
The answer to this question is the hypothesis
which describes in words or in symbols the
relationship that appear to exist between
them.
198

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

200

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If the predictions in the hypothesis

come out correct, then the status of

the hypothesis is raised to that of a
theory. If this theory is found to
be universally applicable, it is
called a law of nature.

Observation
Logical deduction

Experimentation and empirical observations

(under controlled conditions)
The hypothesis is validated = Theory

201

Origination of Scientific methodology

Muslim scientists were the first ones to

introduce this method and to emphasize

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

203

202

Among the rules of experiments

laid down by him:
1. The operator should know the
reason for performing the
experiment (hypotheses and
predictions should be set clearly);
2. The instructions must be properly
understood;
204

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Impossible and profitless

processes should be avoided

(vague hypotheses which dont
lead to definite predictions, or
hasty experiments which lead
to vague results, are of no
value).

Example:

Until the 10th century the Greek and

Egyptian theory of geocentric

cosmology was assumed to be true, and
It was held by early Muslim scientists.

205

206

According to this theory the fixed

In Greek astronomy, this was an axiom and all

stars are farther than the stars of

the Milky Way/ the Galaxy (the
system of stars that contains our
sun and its planets) which is
supposed to be close to the earth
and to be situated in the
atmosphere of the earth.
207

other problems of astronomy had to satisfy this

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

208

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Ibn al-Haytham was facing two

contradicting hypotheses: the

Greek
axiom
and
his
hypothesis.
And the question was: how to
decide about the validity of
these two opposing hypotheses?

Ibn al-Haytham suggested an experiment

to decide about these hypotheses:
1. to measure the distance from the

same place in different seasons.

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

209

210

3. The result was that if the stars of

the Milky Way are in the
atmosphere of the earth, then, in
both the sets of observations
suggested, their relative positions
will be different.

If the stars of the Milky Way are as

211

212

far as the other fixed stars, there

will be no change in the relative
positions of the two sets of stars in
either cases.
Observations were taken and it was
found that the stars of the Milky
Way did not change their relative
positions among the fixed stars.

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Here the validity of the hypothesis was

not tested by the help of deductive logic

alone. Only the predictions were
deduced by logic and geometry. But the
validity of the hypothesis was proved by
experiment and observation. And this is
what is called the inductive method of
modern science.

213

that led them to the invention of all kinds of

apparatus for distillation (to make a liquid pure
by heating it until it becomes a gas, then
cooling it and collecting the drops of liquid
that form), sublimation (conversion of a
substance from the solid to the vapour state
without its becoming liquid), fusion (the
process or result of joining two or more things
together to form one, like the fusion of copper
and zinc to produce brass), filtration (the
process of filtering a liquid or gas), etc.;
215

Draper, Conflict between Science and Religion

The characteristics of their (Muslims) method

are experiment and observation, geometrical

and mathematical sciences that worked as
instruments of reasoning.
In their numerous writings on mechanics,
hydrostatics, optics, etc. it is interesting to
remark that the solution to a problem is always
by performing an experimental observation.
It was this that made them the originators of
chemistry;

214

that caused them in Astronomy to appeal to

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

216

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Francis Bacon, who is considered by

the West as one of the founders of

inductive/ scientific method, in his book
Novum Organum (1st quarter of the 17th
century) while pleading for the
introduction of empiricism in Europe
says again and again that:
great authorities follow this and
consider this method better than the old
deductive method of the Greeks.

But he never once mentions the

name of the great authorities

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

217

Achievements of scientific method:

Freed sciences from the domination of

rigid deductive method that is more

suitable to theoretical and philosophical
studies.
Limited the sphere of intellectual
speculations and made a big room for
empirical knowledge.

219

218

Freed scientific research from the grip

of Greek axioms.
Limited the sphere of metaphysical

studies and made shift to natural and

physical studies.

220

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Successful results achieved by scientists

gave them confidence in this scientific

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

221

Side effects of the

scientific method
The
overconfidence
in
and
adoration of the scientific method
led to extreme rationality.
Extreme rationality led to the
adoption of scientific method in the
field of human and social sciences.
223

Experimental endeavour led to the

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

222

Empiricism/ logical-positivism
(from the Greek word empeiria =
experience.)
Inaugurated by Francis Bacon and
developed by John Locke (1632-1704) In
philosophy, the attitude that beliefs are to
be accepted and acted upon only if they
first have been confirmed by actual
experience.
224

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Stressing

experience, Empiricism is
opposed to the claims of authority,
intuition, imaginative conjecture, and
abstract, theoretical, or systematic
reasoning (Rationalism) as sources of
reliable belief.
The
essence
of
empiricism
is
observation,
measurement,
and
quantification of sense data available to
the observer.
225

Most divine knowledge must come

from revelation, and reason has

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

227

Early empiricism vs. Revelation

Although

Bacon proclaims the

universal
applicability
of
induction, he himself treats it
almost exclusively as a means to
natural knowledge and ignores its
social application.

226

John Locke one of the fathers of

empiricism did consider revelation, in

principle, as a source of certain type of
knowledge. But he assigned to it a very
marginal and subordinate role.
He argues that knowledge acquired by
human reasoning is more reliable and
certain than knowledge received
through revelation.
228

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Because

one may doubt the

preservation of the original
revelation through the act of
narration, or question the lack of
means
for
validating
or
substantiating its content.
But one can always be certain
about what his faculty of
understanding considers true.
229

Positivism
In philosophy, generally, any system
that confines itself to the data of
experience and excludes a priori
(knowledge that is independent of all
particular experiences, as opposed to
a posteriori knowledge, which derives
from
experience
alone)
or
metaphysical speculations.
231

He gives revelation the upper hand over reason

in two instances:
1. In questions belonging to the realm of faith,
because its inaccessible to human reasoning.
2. Revelation should supersede reason in the
realm of probable knowledge which does not
rise to certainty.
(But one can always be certain about what his
faculty of understanding considers true.)

230

As a philosophical ideology and

movement, Positivism first assumed

its distinctive features in the work of
Auguste Comte (17981857).
It then developed through several
stages known by various names,
such as Empirio criticism, Logical
Positivism, and Logical Empiricism,
etc.
232

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The basic affirmations of Positivism are:

1.That all knowledge regarding

matters of fact is based on the
positive data of experience;
2.That beyond the realm of fact is
that of pure logic and pure
mathematics, which were, in a later
phase of Positivism, classified as
purely formal sciences.
233

Naturalism/ natural method

A theory that relates scientific
method to philosophy by affirming
that all beings and events in the
universe are natural.
Consequently, all knowledge of the
universe falls within the pale of
scientific investigation.
235

3. Strict adherence to the testimony of

observation and experience is the
all-important imperative of the
Positivists.
4. In its basic ideological posture,
Positivism is worldly, secular, antitheological, and anti-metaphysical.

234

Usually naturalism denies the

existence of truly supernatural

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

236

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Naturalism presumes that nature is

in principle completely knowable.

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

237

Two positive results of bahaviourism

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

239

Naturalism

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

238

Conclusion
W. M. Smart, The origin of the earth.
Let us not then exalt the scientific
method unduly as the close
preserve of the scientist nor, which
is much more important, as the only
means by which we attempt to
discover the secrets of nature.
240

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It is easy for a scientist to be a

materialist if he sees only in the

universe the apparently relentless
(continuous) unfolding of natural
law, and forgets that there are
domains where the laws of
physics are irrelevant

241

Harris, Kelvin (1979), Education

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

logically valid for generalization

because there could be exceptions.

243

But

more and more scientists are

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

242

Methodology of data collection is

theory laden, that is, the

investigator has preconceptions and
motives, which influence his
choice
of
methodology
of
investigation and this subsequently
affects the outcome

244

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The humanistic studies of Western

man and the social analysis of Western

society by a Western scientist are
necessarily "Western" and cannot serve
as models for the study of Muslims or
of their society.
Ismail Raji al-Faruqi (1977),
"Islamizing the Social Sciences"

245

1. Natural and physical sciences

The scientific method in its technical
procedures
has
a
universal
application.
It was initially started by Muslim
scientists and, later developed by
Western scientists, and became as a
heritage of humanity.
247

The Search for an Islamic

Methodology
Methodology comprises:
1. Technical procedures
2. Conditions for using methods/
conceptual aspects of methodology

246

There is no objection to adopting

the technical procedures

developed by non-Muslims.
It needs to be applied within the
Islamic ethical and ideological
frame.
Production of Muslim scientists

248

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2. Social

& human sciences

The main objects to the Western
methods used in the domain of human
& social sciences are:
1. They are heavily inclined towards
materialism and application of
procedures of the natural sciences.
Exclusion of spiritual aspect.

249

The

employment of this Western

methodology in the Muslim world is
leading toward Westernization of
Muslim societies.

251

1. They

embody the Western

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

250

The issues of:

Rejecting revelation and contrasting
scientific with revealed knowledge
and;
Confining reality to the empirical one
under the justification that reason
cannot
ascertain
transcendental
reality;
Are not real problems in Islam.

252

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- These structures are not immediately

encountered by the senses. Instead, the

structures of empirical existence are
inferred through the use of categories
abstracted from the sensible, and
mediated
by
purely
rational
categories and statements.

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

253

2. Revelation,

at least in its Islamic form,

seeks its justification in empirical
reality.
Divine revelation sees empirical reality
as
the
manifestation
of
a
transcendental reality.
The
interconnectedness
of
the
empirical and transcendental is always
stressed by the Quran
255

254

Both

revelation
and
empirical
knowledge
are
needed
for
a
comprehensive understanding of nature.
The science-revelation conflict is
neither imperative nor universal, but
specific to Western religion and
experience. There is no need at all to
reproduce it in Muslim culture.

256

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Setting the norm/ standard/ model

In social and human science norms,
models, standards are crucial for
understanding, judging, and changing
human behaviour as well as social
phenomena.
The norms/ standards/ models are used to
deduce conclusions.

257

Integrative Methodology of
Revealed Knowledge and
Human Knowledge
The common point among Muslim

scholars who are concerned with

Islamization
of
knowledge/
Islamic methodology is the
incorporation of Revelation into
different fields of research.
259

Western scholarship assumes that

the practices of the Western society

(which is assumed to stand at the
peak of human evolution) become
the standard of normality.

258

But when it comes to How the

answers may be different.

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

260

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Islamic Methodology should:

Incorporate revelation as a source of

knowledge and give it its due role in

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

Reflect the Islamic objectives and

values
Set our norms/ standards/ models
which are derived from the Quran,
the Sunnah, and the practice of the
early Muslim society

261

262

A framework for islamization of knowledge

Islamic legacy

Western knowledge

Conclusion
Muslims of the past always followed the

Islamic methodology in their research:

They based their work on the principle of

Mastery of disciplinary substantive knowledge

tawhid;
They verified the information to ensure its

Mastery of analytical and synthetic techniques

authenticity;
They were sincere, pious, enthusiastic,

University textbooks

committed and dedicated researchers;

They perceived knowledge as a

Islamic University

comprehensive whole;
They avoided any innovation in the religion for

Perfect/universal man
263

fear of Allahs punishment;

264

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Islam and
Civilization

They had greater familiarity with classical

Arabic than contemporary Muslim scholars,

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

265

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

Madaniyyah
Al-Tamaddun/ al-Madaniyyah:
derived from the word
madinah(city or town), and
din(religion).
Al-Umran
267

1.
2.
3.
4.

Meaning of civilization
Civilization and Culture
Arabic terms for civilization
Characteristics of Civilization

266

Meaning of Civilization
An advanced level of development in society
that is marked by complex social and political
organization, and material, scientific, and
artistic progress
A society, its culture and its way of life during
a particular period of time or in a particular
part of the world.

268

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The way and level of life of people

in the cities as contrasted with the

way and level of life in rural areas.
The relation between madinah
and din indicates the role of
religion in the establishment of
civilization and refinement of social
culture

269

Each civilization has a body or matter

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

271

Civilization designates a condition of

human society characterized by a
high level of cultural and
technological achievements;
and correspondingly complex social
and political development
It is an advanced state of intellectual,
cultural and material development in
human society
270

The soul of civilization is the set of;

ideologies,
concepts,
moral values,
manners and traditions that are
embodied in the behavior of
individuals, groups, and their
interrelations.
272

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Characteristics of Islamic civilization

1- Based on the

Muslim civilization was the first universal

civilization that was based on a pure and

strict unitarianism (unity of God)
The only one who deserves submission
The only one who deserves worship
The only one who deserves absolute
obedience.

273

2. Universality

Islamic civilization was the first

civilization which embraced the entire

humanity
It declared equality of all human beings of
all descents, races, and colours
Verily the most

honoured of you in the sight of Allah is he
who is the most righteous of you (49:
13).
275

Eliminates idolatry (idols, and

statues)
Frees common people from the
oppression of the kings, Papacy,
and Brahmanism
Sets right the relationship between
the ruler and the ruled (all people
are equal)
274

This civilization is attributed to all

Muslims on an equal basis.

(Arab nationalism / Western civilization
/supremacy of white man)
[Universality vs. Globalization]
Open to the contribution of all members
of the Muslim ummah regardless of
their race, ethnicity, or colour, and even
non-Muslim citizens.
276

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3- Moderate Rationalism
It gives human reason a high position
Its faith is based on reasoning and conviction
It rejects superstitious and unfounded beliefs.
It does not go to the extreme of denying the
truths which are not directly related to
empirical knowledge but are based on
revealed knowledge

277

It would be reasonable for a

secularist who does not believe

in any religion to treat religions
equally and give people
freedom of belief, but it may be
difficult for a religious person
to do so.
279

4.Tolerance
Tolerance

towards people of different

religions (especially Christians and
Jews)
Minorities enjoyed a high level of
tolerance and freedom of religion and
economic pursuit.
This characteristic is peculiar for a
civilization based on religious
foundations.
278

5. Integrated and balanced

civilization
Integrates the faith with the state/
rejection of secularism
Integrates the body with the spirit
(material vs. spiritual)
Integrates the worldly life with the
life in the hereafter
280

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Integrates empirical sciences with

revelation
Assigns priority to moral principles
= morality vs. pragmatism
Integration in a balanced manner
Balance means following a middle
course between two extremes of
thought and action.
281

Western Civilization
Characteristics of Western civilization
In terms of material progress and
scientific exploration, the modern
Western civilization has surpassed
all civilizations across history.
Pushing forward mans incentives
and capabilities to exploit nature and
benefit from it.
283

Western Culture and Civilization

Western Civilization is The civilization

that has evolved out of the historical fusion

of cultures, philosophies, values and
aspirations of ancient Greece and Rome;
their amalgamation with Judaism and
Christianity, and their further development
and formation by the Latin, Germanic,
Celtic and Nordic Peoples.

282

Technological achievements =

eased human life, luxury

Effective management and
organization
Respect of human rights within
its homelands
284

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The ideologies of the Western

civilization are:
1. Utilitarian materialism
This civilization may not deny the
existence of God strongly and openly,
or deny the existence of the spirit.
But it does not recognize the value of
God in its ideological system.

285

2. Secularism

It accepts only things which

are considered by it as of
practical value
The practical value is in
luxury and worldly pleasure =
this is the real God

286

religion as a personal matter limited

Inspired by secular philosophy,

devoid of certainty, subject to
constant review and change
Its worldview formulation is not upon
revealed knowledge and religious
belief but rather upon cultural
tradition, speculations to secular life
centered upon man as physical entity
287

to individual practice without any

interference in social, economic or
political activities
religious practice limited to dead
rituals

288

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Destruction of moral values =

utilitarianism/ pragmatism
Destruction of family (abortion,
neglect of the elderly)
Creates an atmosphere of fear,
anxiety and distraction
3. Atheism: The doctrine or belief
that there is no God

289

4. Humanism
Reliance upon the powers of human
reason alone to guide man through life

290

5. Dualism
Adherence to the validity of dualistic

vision of reality and truth

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

291

The Rise and Decline

of Islamic civilization

292

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A brief chronology of Muslim

Civilization
Preparatory phase

571: Birth of the Prophet.

This year was marked with an invasion
of
Makkah and an
attempt
to
destroy
Kabah (the year
of
the
Elephant).
610: The first revelation in the cave at
Mount
Hira.
The
beginning
of
Mohammads prophethood.
293

The Emergence of the State

622: The Hijrah (migration to Yathrib/
Madina), marks the establishment of the
Muslim state.
624: Battle of Badr.
The new power in the Arab peninsula.
628: Truce of Hudaibiya.
Peace to give people a chance to
know about the new religion, and to
focus on strengthening the newly
emerged state.
295

621: First pledge at Aqaba.

The search for a place to
establish Muslim state.
622: Second pledge at Aqaba.
The acceptance of the people of
Yathrib
to
receive
the
Prophet (saw)
and
his
followers
294

628: The Prophet addresses letters

to various heads of states.
Going
international
(beyond Arabian territories)
630: Muslims return back to their
homeland Makkah after being
expelled from it.

296

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631: Expedition to Tabuk

Sending a message to the Persian
authorities who had been occupying
the Arab territories and were hostile to
the new religion.
632: Farewell pilgrimage at Makkah.
The Prophet addresses his
followers with his last speech.
632: Death of the Prophet (saw).
Election of Abu Bakr as the Caliph.

Transitory instability
Attempts to destroy the new
religion and state
Pseudo-prophets,
Rejection of paying Zakat
(disloyalty to the central authority)

297

Wars of liberation:
633 - 641:

Liberation of Arab territories

(Bahrain, Oman, Iraq, Syria,
al-Quds/ Jerusalem, and the
remaining parts of Jazirah.
(occupied by Persians and
Roman Byzantines)
636:
Defeating the occupying forces
of the Romans (Battle of
Yermuk) followed by the
liberation of Syria and al-Quds.
299

298

636:

The last major battle

against Persian Empire
(the battle of Qadsiyyah)
the fall of their capital
Madain.

300

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641:
- Liberation

of oppressed people in
Egypt.
- The Catholic Archbishop of Egypt
invites the Muslims to help free Egypt
from Roman oppressors.
- This exemplifies the alliances formed
between Muslims, Christians and Jews
due to the Muslims' establishment of
religious freedom for Christians and
Jews.

644: Umar dies and is succeeded by Caliph

Uthman
654: Islam spreads into all of North Africa
which was partly occupied by Romans.
656: Ali becomes the Caliph. Battle of the
Camel. Another period of turmoil and
political instability (fighting between
different political groups)
660: Mu'awiyah declares himself as the
Caliph at Damascus.

301

661: Ali assassinated. Accession of

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

303

302

680:

Death of Muawiyah.
Accession of His son
Yazid. The monarchy
system successfully
established

304

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710: Tariq ibn Malik crosses the strait

separating Africa and Europe with a
group of Muslims and enters Spain. A
year later, 7000 Muslim men invade
Gibraltar.
718: By this year almost the entire Iberian
peninsula is under Muslim control.
750: Fall of Damascus. End of the
Umayyad rule.
750: The establishment of the Abbasid
rule

The first breakaway

Abdul
Rahman
founds
the
Umayyad state in Spain.
763: Foundation of Baghdad.
767: The second breakaway
Khawarij set up their own state by
Ibn Madrar at Sijilmasa.
Third breakaway:
Rustamid state set up in Morocco
756:

305

Those breakaways were followed by

hundreds of other breakaways and
civil wars across the Muslim world
792: Invasion of South France.
814: Civil war between Amin and
Mamun. Amin killed and
Mamun becomes the Caliph.
827: Mamun declares the Mutazila
creed as the state religion.
307

306

870:
968:
1091:
1095:
1099:
1144:

Turks revolt against Muhtadi, his

death and accession of
Mutamid.
Roman Byzantines occupy
Aleppo.
The Normans conquer the
island of Sicily; end of the
Muslim rule.
The first crusade.
The crusaders capture al-Quds.
Second crusade.
308

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1187:

1212:
1248:

Salah al-Din wrests Jerusalem

from the Christians.
Third crusade.
Battle of AI Uqab in Spain.
Muslims defeated by the
Christians in Spain
By this year Muslim control of
Spain was reduced to the
Kingdom of Granada, which
survives for more than two
centuries.

1258:

1260:

309

1266:

The eighth crusade.

The crusaders invade Tunisia.
Failure of the crusade.
1267:
Malik ul Salih establishes the
first Muslim state of
Samudra
Pasai in Indonesia.
The Spaniards invade Morocco.
The Marinids drive away the
Spaniards
from
Morocco.
311

Baghdad destroyed by the

Mongols.
End of the Abbasid rule.
Battle of Ayn Jalut in Syria.
The Mongols are defeated by
the Mamluks of Egypt;
and the spell of the
invincibility of the Mongols
is broken.
310

1274:

1371:

Ninth crusade under Edward

I of England. The crusade ends
in fiasco and Edward returns
to England.
In the Ottoman Turks empire,
Invasion of Bulgaria,
Bulgarian territory up to the
Balkans annexed by the
Turks.

312

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1446:

In the Ottoman Turks empire,

Second battle of Kossova
resulting in the victory of the
Turks. Serbia annexed to
Turkey.

1453:
1456:
1461:

1462:

313

1475:

Annexation of Crimea
(peninsula in southeastern
Ukraine between the Black
Sea and the Sea of Azov).
Turkey became the master
of the Aegean Sea.

314

1507:

1511:
1517:

1529:

315

Capture of Constantinople
(Istanbul) by the
Ottoman
empire.
Annexation of Serbia by
Ottoman empire.
Annexation of Bosnia and
Herzegovina.
Annexation of Albania.

The Portuguese under

establish strongholds in the
Persian Gulf.
The Portuguese conquer
Malacca from the Muslims.
The Ottomans defeat the
Mamluks and conquer
Egypt.
Unsuccessful Ottoman siege
of Vienna.
316

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1550:
1550:
1687:

The rise of the Muslim

kingdom of Aceh in Sumatra.
Islam spreads to Java, the
Moluccas, and Borneo.
Defeat of the Turks by
Austria.

1718:

In the war against Austria,

Turkey suffers defeat. By the
treaty of Passarowich
Turkey loses Hungary.
1797:
Russia occupied Daghestan.
1811:The British occupied
Indonesia.

317

1812:
1813:

1827:

Madina fell to Egyptians.

Makkah and Taif captured
by Egyptian forces and
Saudis expelled from
Hijaz.
Malaya became a preserve
of the British according to
Anglo-Netherlands treaty
in 1824.

318

1830:

1832:
1857:

French forces occupy Algeria,

ending 313 years rule of
Turks.
Turks defeated in the battle of
Konia by Egyptian forces.
British captured Delhi and
eliminated Mughal rule in India
after 332 years. This was also
the end of 1000 years of
Muslim rule over India.

.
319

320

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1859:

1901:
1916:

Imam Shamil defeated

by Russian forces in
Daghestan
French forces occupy
Morocco.
Arab revolt against
Ottoman rule. Lawrence
of Arabia leads attacks
on the Hijaz Railway.
321

Stages of the process of rise and

fall
1) Gestation (Hijra the end of
Abu Bakars khilafah)
2) Expansion/ Universal Empire
3) Decay (the second half of
khilafa Abbasiyyah)
4) Invasion/ fall
323

1918: Syria occupied by France.

1921: Abd Allah bin Husayn was
made King of Transjordan by the British.
1924: The Turkish khilafah is
abolished.
1948: The official establishment of
the Jewish state in Palestine.

322

Causes of Rise of Muslim

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

324

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2. Ability to transform the ideals of

the Quran to daily conduct: Hardwork, perseverance, sincerity,
honesty, patience

325

5. Openness:
To learn from human experience
To people of different races and ethnicities.
Muslim civilization was a joint endeavour of
Muslims from different peoples and races
It was not the military power which enabled
early Muslims to dominate half of the then
known world. It was their righteousness and
their humaneness.
The Muslims intermarried freely with local
people and became part of them.

327

3. Intellectual freedom, freeing human

intellect from superstitions, teaching
people to think critically and creatively
(prohibition of imitation without sound
evidence)
4. Political freedom, equality between
the ruler and the ruled.
Allah has sent us to free humans from
worshipping other humans, and to
commit them to worshipping Allah
326

6. The spirit of seeking knowledge

Most of the rulers of Banu Ummayah and
the first two centuries of al-abbasiyyin
dynasties were educated or scholars.
They encouraged learning and scientific
enquiry and used to spend on it
generously (the House of Wisdom).

328

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The establishment of hundreds of

schools and universities such as alNizamiyyah, al-Azhar, alQayrawan etc.

329

Causes of decline
Tribalism
Ethnocentrism
The Prophet (saw) was able to suppress

these social diseases and reduce them to

the minimal level among sahabah and
substitute them with a strong brotherhood.

331

In addition to the generous spending on

education
and
scholars,
waqf
(endowment fund) was well developed
and played a significant role in
developing educational institutions.
Although there was a relevant level of
dictatorship, rulers did not use to
interfere in educational institutions and
the affairs of scholars.
330

The new comers to Islam, who used to live

under the rule of tribes or monarchs and

emperors, brought with them those loyalties.
Sectarianism
Obsession with power/ prestige/
Striving for power assassinations
overthrowing each other civil wars
separation seeking help from enemies

332

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Revolutions / insurgencies here and

there
Moral decadence:
Dishonesty, indifference, cheating,
laziness, neglecting obligation,
involvement in haram, interest in
pleasure and enjoyment rather than
more serious thingsetc.
Dictatorship/ political injustice/
changing the political system from
shura to monarchy
333

Deterioration in the educational level of

the rulers: The guardians, soon became

the masters.
They were men of simple, downright,
brutal character, of energy and common
sense.
The Ottoman Turks/ Mamalik were
soldiers first. They were soldierly in all
they did.
335

Weakness of central authority:

For most of the last three centuries of
the Abbasid rule, the rulers (Caliphs)
became nominal.
The real sovereign power had passed
already to the Turks.
The rulers became under their direct
influence and they were frequently
changed or murdered one after another.
334

They did infuse some manhood into the

declining empire, which would have

perished but for them.
They managed to free some Muslim
territories, stop the advancement of
Mongols, and expand the Muslim
empire.
But those rulers were not really qualified
to maintain the Muslim civilization.
336

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At the beginning, for centuries the

civilization of Islam was almost

unaffected by this transfer of power
from a cultured people to a people of
comparative illiteracy, rather it
continued to progress in spite of it.
But the Empire was apparently
progressing on the wave of a bygone
impulse which was fading away.
337

Academic decline
Islamic sciences reached the stage
of stagnation;
ijtihad was virtually stopped,
fanaticism to juridical as well as
theological schools of thought
became widespread,

338

The extremism of philosopher and

theologians was met with another

extremism of some religious scholars
who went to the extent of prohibiting
the study of philosophy and the
sciences related to it, burning of the
books of some philosophers and
theologians in some areas such as Ibn
Rushd, al-Ghazzali etc.
339

Muslim Sciences:
Origin and
Development

340

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1. Philosophy, natural and

physical sciences
The real development of Muslim natural

and physical sciences started after the

era of translation.
Translation of the intellectual heritage
of other nations and civilizations started
in the 2nd Islamic century from the four
major languages: Greek, Syriac, Persian
and Sanskrit.
341

Many scientific works were

rendered into Arabic in the field of

mathematics, physics, astronomy,
medicine, pharmacology, history,
philosophy and other sciences.
The translators were Muslims as
well as non-Muslim citizens.

343

In the 3rd century, the

establishment of bayt al-Hikmah

(The House of Wisdom) founded
by Harun al-Rashid and well
developed by his son al-Mamun.
It was a research and educational
institute and the centre for
intellectual development.
342

Translation: advantages & disadvantages

Positive impact
Benefiting from human knowledge

and experience
Negative impact
Translation was not confined to
what is useful (pure sciences)
Extended to theology and
metaphysical issues

344

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Creating confusion among some

Muslims
Led to the creation of an elite group
of philosophers who were fascinated
with Greek philosophy and to some
extent deviated from the right
principles of Islam
Tension between this elite group and
religious scholars
345

2. Islamic sciences
Established and developed

solely by Muslims

346

Major Areas of Contribution

The Contribution of
Muslim Scholars
(Natural Sciences)

347

1. The adoption and development of the

scientific/ inductive method
2. Development of different fields of
science + inventions
3. Transfer of the intellectual heritage of
the ancient civilizations to the modern
civilization
348

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1- Al-Khawarizmi
Abu Abdallah Muhammad ibn Musa Al-

Khawarizmi. (780-850 CE) his birthplace is

Khwarizm (modern name: Khiva) south of
the Aral Sea.
Al-Khawarizmi was a mathematician,
astronomer and geographer. He was the
founder of several branches and basic
concepts of mathematics.

349

He is the founder of Algebra (al-Jabr)

In Arabic, the full expression was Ilm

aljabr wa al-Muqabalah (the science

of reunion and equations) and Algorithm
(the old name for arithmetic)
These terms are derived from the title of
his work, HisabAl-Jabr wal alMuqabalah (Book of Calculations,
Restoration and Reduction).
351

He influenced mathematical

thought to a greater extent than

any other mediaeval writer."
(Phillip Hitti).

350

His work on algebra was outstanding, as

he not only initiated the subject in a

systematic form but he also developed it
to the extent of giving analytical
solutions of linear and quadratic
equations, which established him as the
founder of Algebra.
He also gives geometrical solutions
(with figures) of quadratic equations, for
example x2 + 1Ox = 39, an equation
often repeated by later writers.
352

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In the twelfth century Gerard of

Cremona and Roberts of Chester

translated the Algebra of AlKhawarizmi into Latin.
Mathematicians used it all over
the world until the sixteenth
century.

353

He explained the use of zero, a

numeral of fundamental
importance developed by the
Muslims.
He developed at length several
arithmetical procedures, including
the decimal system and operations
on fractions.
355

Algorithm = Arithmetic
His arithmetic synthesized

Greek and Hindu knowledge

and also contained his own
contribution of fundamental
importance to mathematics
and science.
354

He introduced the Indian system of

numerals (now generally known as

Arabic numerals) which was later
passed to Europe.
He wrote many books on arithmetic,
among them: Kitab al-Jama wa alTafriq bi al-Hisab al-Hind, which was
translated to and preserved in Latin
language (the Arabic version was lost)

356

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A Latin translation of a Muslim

arithmetic text was discovered in 1857

CE at the University of Cambridge
library.
Entitled 'Algoritimi de Numero
Indorum, which is believed to be a copy
of Al-Khawarizmis arithmetic text,
which was translated into Latin in the
twelfth century by Adelard of Bath (an
English scholar).
357

He worked on measuring the

volume and circumference (the

line that goes around the earth) of
the earth (this measurement was
ordered by Al-Mamun)

359

Geography
He revised and corrected Ptolemy's
views
He produced the first map of the known
world in 830 CE.
His geography captioned Kitab Surat alArd,(The Face of the Earth) together with
its maps, was translated to Latin
language.
358

Geometry
He had many contributions to geometry

including:
His astronomical and trigonometric tables,
revised by Maslama Al-Majrti (Second half
of tenth century), were translated into Latin
as early as l126 by Adelard of Bath.
They were the first Muslim tables and
contained not simply the sine function but
also the tangent (Maslama's interpolation).
360

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2. Al-Razi

He also perfected the geometric

representation of conic sections and

developed the calculus of two errors,
which practically led him to the concept
of differentiation.
Mechanics
He contributed to work related to
clocks, sundials (an ancient device for
telling the time when the sun is shining)
and astrolabes.

Abu Bakr Muhammad b. Zakariyya

(Rhazes)(ca.250/854-313/925 or 323/935),
in Rayy, Iran.
Physician, philosopher and alchemist.
He was first placed in-charge of the first
Royal Hospital at Rayy, from where he soon
moved to a similar position in Baghdad
where he remained the head of its famous
Muqtadari Hospital for along time.

361

Works:
1- Kitab al-Mansuri, which was translated
into Latin in the 15th century A.D.,
comprised ten volumes and dealt
exhaustively with Greco-Muslim
medicine. Some of its volumes were
published separately in Europe.
2-Kitab al-Judari wa al-Hasabah was the
first treatise on smallpox and chicken-pox,
and is largely based on Razi's original
contribution.
363

362

3.

He was the first to draw clear

comparisons between smallpox and
chicken-pox.
This book was the first book on
smallpox, and was translated over a
dozen times into Latin and other
European languages.
Kitab al-Hasa fi al-kula wa 'l-mathana
(Stones in the kidney and bladder) is one
of the most famous of his medical
writings.
364

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4. Al-Hawi was the largest medical

encyclopaedia composed by then.
It contained on each medical subject all
important information that was
available from Greek and Muslim
sources,
and this was concluded by him by
giving his own remarks based on his
experience and views.

365

Medical research:
His medical research was highly
methodical, as revealed in his
notebooks.
His medical methods were
characterized by lack of
dogmatism and total reliance on
clinical observation.
367

Medical system:
A special feature of his medical

system was that he greatly

favoured cure through correct and
regulated food.
This was combined with his
emphasis on the influence of
psychological factors on health.
366

He also tried to test medicines first

on animals in order to evaluate

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

368

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He had an independent mind and that was

strikingly revealed in his book al-Shukuk 'ala

Jalinus (Doubts about Galen).
Here al-Razi rejects claims of Galen's, from
the alleged superiority of the Greek language
to many of his cosmological and medical
views.
In his criticism of Galens medical views, he
used to rely on his experimentation and
clinical records

369

But the bulk of his work lies in

mathematics and related disciplines (96

titles). Only 22 works have survived;
and only 13 of these have been
published.
His Al-Qanun al-Masudi is a most
extensive astronomical encyclopaedia,
slightly short of 1,500 pages.

371

3. Al-Biruni
Muhammad Ibn Ahmad Abul-Rayhan

Al-Biruni (973-1050AD), from Haran,

Syria.
His production exceeds 146 titles in
more than 20 different disciplines,
ranging from astronomy to
mathematics, mathematical geography,
religion, and philosophy.
370

In it:
he determines the motion of the solar
apogee (the point in the orbit of the sun
in space when it is furthest from the
earth),
he corrects Ptolemy's findings,
he was able to state for the first time that
the motion is not identical to that of
precession, but comes very close to it.
372

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he employed mathematical
techniques unknown to his
predecessors that involve analysis
of instantaneous motion and
acceleration, described in
terminology that can best be
understood if we assume that he
had "mathematical functions" in
mind.
373

His book Tahdid (the demarcation of the

coordinates of cities) was written so as to

determine the Qibla.
He determined the local meridian (one of the
lines that is drawn from the North Pole to the
South Pole) and the coordinates of any locality.
With the aid of mathematics, he also enabled
the direction of the Qibla to be determined
from anywhere in the world.

375

Six hundred years before Galileo, Al-

Biruni discussed the theory of the

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

374

4. Al-Kindi (Al-Kindus)
Abu Yusuf Yaqub ibn Ishaq was born

in 801 in Kufah, Iraq.

Al-Kindi was best known as a
philosopher, but he was also a
physician, pharmacist and he has some
contributions to physics, mathematics,
geography, astronomy, and chemistry.
376

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He learned Greek and Syriac languages.

He was proficient in the arts of the

Greeks, Persians and Hindus.
He was employed as a calligrapher as
he was well known for his beautiful
calligraphy.
al-Ma'mun (813-833) appointed him as
a researcher and translator in the House
of Wisdom (Bayt al-Hikmah), Baghdad.

377

His other philosophy works include

Rasail al-Kindi al-falsafiyya

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

379

He was one of the first Muslim

scholars involved in translating and

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

378

Fi kammiyat kutub Aristutalis wa

ma yuhtaju ilaihi fi tahsil alfalsafa (The Quantity of

Aristotles Books and What is
Required for the Acquisition of
Philosophy) and
Fi al-hila li-daf al-ahzan (On the
Art of Averting Sorrows).

380

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Although al-Kindi was

influenced by the work of

Aristotle (384-322 BC), he tried
to put the Greeks ideas in a new
context and to lay down the
foundations of a new philosophy.

381

He contributed 11 works to arithmetic.

In these works he wrote on Indian

numbers, the harmony of numbers,
lines and multiplication with numbers,
relative quantities, measuring
proportion and time, and numerical
procedures and cancellation.
He made rich contributions to the
Arabic system of numerals, which was
largely developed by al-Khawarizmi.
383

He first elaborated a system of

thought based on the logic of

Greek philosophy, hence
developed logic and systematic
explanations for some of the
debated theological issues of his
time, such as creation,
immortality, God's knowledge,
and prophecy.
382

He contributed also to medicine. He

produced 22 publications on medical topics.

One of his major contributions in medicine
and pharmaceutics is to determine and apply
a correct dosage, which formed the bases
medical formulary.
Several of his books were translated into
Latin and was known as.
His thoughts very much influenced medieval
Europe.

384

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

936AD, and died in 1013 AD.

He was one of the greatest surgeons of his

time.
His encyclopaedia of surgery was used as

standard reference work in the subject in all

the universities of Europe for over five
hundred years.
385

This encyclopaedia was intended for

medical students and the practising

physician, for whom it was a ready and
useful companion in a multitude of
situations since it answers all kinds of
clinical problems.
It contained the earliest picture of
surgical instruments in history, about
200 instruments are described and
illustrated.
387

His outstanding contribution in

medicine is his encyclopaedic work

'at-Tasrif li-man ajiza an Al-talif' in
thirty treatise.
His at-Tasrif, completed about 1000
AD, was the result of almost fifty
years of medical education and
experience.
386

In places the use of instrument i.e. the

surgical procedure itself is shown.

In discourse l and 2, al-Zahrawi

classified 325 diseases and discussed

their symptomatology and treatment.
In page 145, he described, for the first
time, in medical history, a hemorrhagic
disease transmitted by unaffected
women to their male children; today we
call it hemophilia.
388

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These two volumes were translated

into Latin and printed in Augsburg

in 1519.
Volume 28 is on pharmacy and was
translated into Latin as early as
1288 as "Liber Servitoris".
Volume 30, on surgery, became the
most famous and had by far the
widest and the greatest influence.
389

He developed all aspects of

surgery and various branches;

ophthalmology diseases of the ear,
nose, and throat, and of the head
and neck, general surgery,
obstetrics, gynecology; military
medicine, urology, and orthopedic
surgery.
391

The 300 pages of this volume

represent the first book of this size

devoted solely to surgery, which at
that time also included dentistry
and what one may term surgical
dermatology.

390

It was translated into Latin by Gerard

Cremona (1114-1187) it went into at

least ten Latin editions between 1497
and 1544.
The last edition was that of John
Channing in Oxford (I778) this
contains both the original Arabic text
and its Latin translation on alternate
pages.
392

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Almost all European authors of

surgical texts from 12th to the

16th centuries referred to alZahrawi's surgery and copied
from him

393

Human Sciences &

Law and
Jurisprudence
394

Abu Ali Al-Hassan ibn Abdullah ibn

Sina (981-1037)
Was born in Asfahan near Bukhara (Central

At the age of seventeen he was successful in

Asia)
By the age of ten he had become well versed
in the study of the Holy Quran and basic
sciences.
Known in the West by the name Avicenna.
Was the most famous physician, philosopher,
encyclopedist, mathematician, and
astronomer of his time.

curing Nooh ibn Mansor, the king of Bukhara,

of an illness in which all the well-known
physicians had given up hope.
On his recovery the king wished to reward him
but the young physician only desired
permission to use his uniquely stocked library.
He traveled to Jurjan after his fathers death
where he met his famous contemporary Abu
Raihan al-Biruni

395

396

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His major contribution to medical

science is his famous book known as alQanun fi al-Tibb; which is known as

Canon in the West. In this book he
reviewed the medical knowledge
available from ancient and Muslim
sources and he also made many original
contributions.

397

The Qanun deals with general medicines,

drugs (seven hundred and sixty), diseases

affecting all parts of the body from head to
foot, especially pathology and
pharmacopoeia.
His book was recognized as the most
authentic materia medica.
Among his original contributions are such
advances as recognition of the contagious
nature of phthisis and tuberculosis,
distribution of diseases by water and soil, and
interaction between psychology and health.
398

He was the first to describe meningitis and

Ibn Sina condemned conjectures and

made rich contributions to anatomy,

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

presumptions in anatomy and called upon

physicians and surgeons to base their
knowledge on a close study of human body.
He observed that Aorta at its origin contains
three valves which open when the blood
rushes into it from the heart during contraction
and closes during relaxation of the heart so
that the blood may not be poured back into
the heart.

399

400

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Evolution of
Modern Science, writes, The Qanun has

Dr William Osler, author of the

remained a medical bible for a longer period

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

401

The role of great Muslim Thinkers in the

field of aqidah and tasawwuf to the

growth of knowledge and priceless
contribution to the process of learning in
the history of Islamic culture and
civilization.
To name but a few, al-Ghazzali, alAshari, al-Maturidiyy, al-Baqillani, alShahrastani, Ibn al-Arabiyy, al-Qusyairi,
ect
403

Human Sciences:
Philosophy
Theology
Sociology

402

Ibn Rushd
Abul Walid Mohammad Ibn Rushd (known as
Averroes)
He was a physician and philosopher, jurist
He wrote a 7-volume medical encyclopedia,
Kitab al-Kulliyat fi al-Tibb (Latin name
Colliget, a corruption of the word kulliyat=
generalities), used at European universities
until the eighteenth century.

404

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Ibn Rushd's philosophy was an

attempt to synthesize Islamic faith

and reason in light of the available
Greek heritage.
He asserted the "primacy of reason",
or a purely philosophical rationalism
For him, the primacy of reason is
unquestioned but compatible with
Islamic faith.

His contribution to philosophy was

more significant to Europe than to the

Muslim world.
His contribution to Europe was in two
major areas:
i. transfer and commentary on
Aristotles philosophy
ii. spreading rationalism

405

European philosophers discovered

Aristotle through Ibn Rushd's writings

and commentaries on Aristotles works.
And he used to be called "the Great
Commentator.
His commentaries on Aristotle were
translated into Latin and Hebrew, and
soon became a part of the curriculum at
different European universities and
institutions of learning.
407

406

Rationalism:
He was regarded as the herald of rationalism

long before the Renaissance (Gilson)

Later, his works became the ruling mode of

social thought in the West. And scholars of

medieval Europe were provoked and
inspired by those writings.
A dominant and influential school of
philosophical thought emerged under his
name (Averroism)

408

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From the end of the twelfth century to the end

of the sixteenth century Averroism remained

the dominant school of thought,
The results were the Renaissance in the
thirteenth century and the Protestant
Reformation in the sixteenth century.
His singular influence in stimulating the
Western Renaissance is acknowledged "as the
landmark in the history of Western
civilization" (Gilson, 1938, 30).
409

His Studies:
His father, however, avoided politics and
devoted his time to study jurisprudence,
philosophy and poetry and excelled in all
these branches of knowledge.
Unlike his father, Ibn khaldun was
engaged in both learning and politics.

411

Ibn Khaldun (1332-1395C.E)

Full name, Abd al-Rahman bin

Muhammad.
Born in Tunisia in 732 A.H (1332 C.E), in

an influential and learned family.

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

410

His close friend and associate, Ibn

Khattab, described him as a virtuous

man, good natured, shy, opposed to
oppression, difficult to handle, wellinformed on intellectual and traditional
science, wise of judgment and knowing
a lot of things by heart.

412

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Ibn Khaldun made great intellectual

contributions in many areas of learning. He is

internationally recognized as the founder and
father of sociology, father of philosophy,
historian of civilization, and the father of the
economic science.
He is best known for his famous Muqaddimah
(prolegomena) which is a masterpiece in
literature on philosophy of history and
sociology.
413

Muqaddimah was to
identify psychological, economic,
environmental and social facts that contribute
to the advancement of human civilization and
the currents of history.
He analyzed the dynamics of group
relationships and showed how group feelings,
al-Asabiyyah, produce the ascent of a new
civilization and political power.
The main theme of

414

He identified an almost rhythmic repetition of

Thus, he found a new science: the science of

the rise and fall in human civilization, and

analyzed factors contributing to it.
His views attracted the attention of Muslim
scholars as well as many Western thinkers.
He pioneered the critical study of history.
He provided an analytical study of human
civilization, its beginning, factors contributing
to its development and the causes of decline.

social development or sociology, as it is called

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

415

416

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Thus, by selecting his particular method of

He remarked that historians have committed

analysis, he created two new sciences:

Historiography and Sociology simultaneously.
He saw reason as a necessity in judging
history and social events.
He pointed out that injustice, despotism and
tyranny are the clear signs of the downfall of
the state.

errors in their study of historical events, due to

three major factors:
1) Their ignorance of the natures of civilization
and people;
2) Their bias and prejudice; and
3) Their blind acceptance of reports given by
others.

417

He pointed out that true progress and

development comes through correct

understanding of history, and correct
understanding of which can only be achieved
by observing the following three main points:
1) A historian should not be in any way
prejudiced for or against any one or any idea;
2) He needs to conform and scrutinize the
reported information; and

419

418

3) He should not limit history to the study of

political and military news or to news about

rulers and states. For history should include
the study of all social, religious and economic
conditions.

420

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

Law and Jurisprudence

The five major schools of legal

thought
The impact of Muslim
jurisprudence on European civil
law.

421

Although he is the author of numerous books,

his most important work is the Kitab alMuwatta, which deals with the subject of
Islamic Law based on Ahadith and Sunnah. It
is the earliest surviving book of its kind written around 150 A.H.

423

He spent the whole of his life in Madinah

where much of the Quran was revealed and

most of the legal practices of Islam
established.
He spent his life studying, recording and
clarifying the legal parameters and precedents
which was passed down to him by the first two
generations of Muslims who were the direct
inheritors of the perfected form of Islam left by
the Prophet (saw).
422

Ibn Abd al-Barr said that Malik was the first

who compiled a book formed exclusively of

sound narrations.
Abu Bakr ibn al-Arabi said: The Muwatta is
the first foundation and the core, while alBukharis book is the second foundation in
this respect. Upon these two all the rest have
built, such as Muslim and al-Tirmidhi.

424

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Shah Wali Allah said something similar and

added that it is the principal authority of all

four Schools of Law, which stand in relation to
it like the commentary stands in relation to the
main text. Malik composed it in the course of
forty years, having started with ten thousand
narrations until he reduced them to their
present number of under 2,000.

425

IMAM ABU HANEEFA (80 AH - 150

A.H. 699 AD - 767 AD)
It is said that Abu Hanifah was extremely

pious, avoided forbidden things, remained

silent and absorbed in his thoughts most of
the time, and answered a question only if he
knew the answer. He was very generous and
self-respecting, never asked a favour of
anybody, shunned the company of the
worldly-minded and held worldly power and
position in contempt. He avoided slander and
only talked well of people.
Despite the fact that Abu Hanifas school of
thought is the last to emerge, it is the most
widely followed.
427

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.

426

He was a man of profound learning and

was as generous with his knowledge as

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

428

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He left behind him three works namely (1)

Fiqh-i-Akbar, (2) Al Alim Wal Mutaam and

(3) Musnad.

429

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 alShafii ever came to me as a pupil.

431

IMAM SHAFII (150 AH - 204

A.H/767 - 820 AD)
Abu Abdullah Muhammad Ibn Idris al-Shafii

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 alUmm which contains his rulings of on almost
all subjects of Islamic Law.

430

(albidah) into good and bad on the basis of

Umars words about the tarawih or

He is said to have divided innovation

congregational supererogatory night prayers

in the month of Ramadan: What a fine
innovation this is!

432

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Among his sayings is: The study of hadith is

better than supererogatory prayer, and the

pursuit of knowledge is better than
supererogatory prayer.

433

IMAM AHMAD IBN HANBAL (164

AH - 241/780 AD. 855 AD)
Chronologically, he was the last of the four

imams.

Being a prominent figure, his lectures

attracted a huge gathering of at least 5,000

students among whom nearly 500 took down
notes daily. Imam Bukhari, Imam Muslim, and
Imam Tirmizi were also amongst his
noteworthy students.

434

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 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.

435

436

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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: Ahmads 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 [Quran] daily.
437

The challenge of modern

science and technology
Pure sciences and technology in

themselves can be neutral

But since they are the outcome of
human endeavor, and since human
endeavor cannot be separated from
human values, science and technology
will be always value-laden.
439

Challenges Confronting
Muslims Globally
Challenges of Modern Science and Technology

and the Muslim Responses

Challenges of reinvention of Islamic civilization

438

Positive Aspects of Western Civilization

Contributed modern technology that

enable people to achieve great

scientific development at all domains
such as in communication and
transportation
Introduced good management in
perfecting ones work
440

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Respects human dignity and

concerned with freedom and

human rights
Exchange of power by democratic
means
Provides with high quality products
Introduced computers that eased
complicated tasks
441

Creation and use of weapons of

mass destruction
Pollution of clean water, air and
contamination of land by toxic
substances
Neglecting principle aims of
human life in this world

443

Negative Aspects of contemporary

Western Civilization
Breaking up all moral values of Divine
guidance
Unimportance of family structure
whereby free sexual relations, breaking
of noble human feelings by drying its
sources and drying up the noble
emotions between husband, wife and
children
442

Modern science and technology is

the product of the West and as a

result is Western oriented/ carries
their thoughts and values.
What needs to be done?
To develop an Islamic
methodology of scientific research
444

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To islamize the existing science and

put them in an Islamic context.

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

445

Brain drain in the Muslim world

- Political instability
- Lack of incentives and facilities
- Bad living conditions
Sponsorship/Government sponsorship:
- lack of funds,
- unconvinced of the merit of
scientific research
Joint ventures (OIC, Arab league, regional
groups etc.)
446

Historical Background:
Islam Hadari was publicized nation-wide

Islam Hadari:

Its Role in Reviving

Islamic Civilization

447

for the first time in the 2004 Manifesto

of the National Front for the tenth
General Election held in March 2004.
Dato Seri Abdullah Badawi, as the fifth
Prime Minister of Malaysia, made Islam
Hadari a new policy of his government

448

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Literal meaning: the term Hadari

hadhari means civilizational; thus

Islam Hadari means civilizational
Islam. In Arabic, it is termed as alIslam Hadari
Definition:
A comprehensive approach for the
development of mankind, society and
country based on the perspective of
Islamic civilization.
449

Islam Hadari is not a new religion.

It is not a new teaching nor is it a

new mazhab (denomination).
Islam Hadari is an effort to bring the
Ummah back to basics, back to the
Fundamentals, as prescribed in the
Quran and the Hadith that form the
foundation of Islamic civilization.

451

Islam Hadari is an approach that

emphasizes development, consistent

with the tenets of Islam and focused
on enhancing the quality of life.
It aims to achieve this via the mastery
of knowledge and the development of
the individual and the nation;

450

Vision:
To make Malaysia a model Islamic
country, that is, an advanced nation
based on its own indigenous matrix.
Mission:
To implement the development agenda
of the country and human based on an
Islamic approach which is universal,
advanced, civilized, tolerant and
balanced.
452

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Principles of Islam Hadari

1. Faith in and piety towards Allah
2. A just and trustworthy
government
3. Free and independent People
4. Mastery of knowledge
5. Balanced and comprehensive
economic development
453

Development & Implementation

of Islam Hadari
Obstacles:

Poverty and illiteracy

Both are considered as the biggest
threat to Muslim societies today.
Both poverty and illiteracy may
lead to underdevelopment of the
country
455

6. A good quality of life

7. Protection of the rights of
minority groups and women
8. Cultural and moral integrity
9. Safeguarding of the environment
10. Strong defence capacities

454

Secular Vs Religious knowledge

It is not a secular approach as
claimed by some people
It is an approach toward
regeneration and renewal of
society and civilization of the 21st
century in accordance with the
noble values and injunctions of
Islam.
456

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Radicalism and Extremism

9/11 incident
From there onwards Muslims have
been labeled as terrorists.
Some non- Muslims argue that such
guidelines will affect them adversely.

Inconsistencies and confusions

Lack of advertising made by
the higher authority.
Mindset of people.
Solutions: seminars/forums to
be organized.

457

458

Prospects
Development
balanced development - cultural and religious
diversity will be protected based on a value and
moral system
internalization of high moral values - ensure
prosperity, harmony and peace in multiracial
society
cultural integration must be consistent with the
noble values of Islam

459

Knowledge
acquiring knowledge is compulsory and an act
of ibadah
Islam Hadari encourages learning from others
Prophet Muhammad said Go forth and seek
knowledge even if you have to travel to China

460

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Wealth
wealth must be acquired in halal way
society must be bold and independent in
acquiring wealth
Surah al-Qasas (77)
Life in hereafter depends on the ability of
individual to achieve good life in all aspects
spiritual, physical & material

461

STRATEGIES

To expend Islam Hadari into the

building of civilization
Islamic countries should enhance
and develop their institutions of
knowledge at all levels.
People should be more openminded and forward looking.
463

Health
Sick and physically weak - unable to carry out
religious duties and responsibilities
good health society with free spirit will
produce positively
Prophet Muhammad s.a.w has said The
mumins who are strong are better and loved by
Allah than those who are weak

462

To work towards

reducing/eliminating poverty
To increase economic resources and
financial assets.
To improve the living standards of
people
To make a continuous effort towards
the physical and spiritual
development of the human beings.
464

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To hold religious and civilizational

dialogues
To expand Islam Hadari that
reflects intellectuality, humanity,
tolerance and critical thinking.
To persuade our non-Muslim
colleagues not to be prejudiced
against Muslims
465

To remove Islamophobia from

non-Muslims
To urge International community
to stop actions that lead to the
perpetuation of injustices against
Muslim countries and the Muslim
Ummah

467

To protect the political institution and keep the

country in peace
To help preparing Muslims in facing global

challenges
To have long term plans & programs for

instilling responsibility towards the defense and

dignity of the nation, country and individual

466

Government to cooperate with

nations in the region and Islamic

nations all over the world
Defending the country from
internal and external aggression

468

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