Islamization of Knowledge

Islamization of Knowledge

Reading The Signs: A Qur'anic Perspective On Thinking

This essay advances a perspective on the Qur'anic conception of thinking, rationality, and critical reason. It begins with a discussion of the divine signs, the ayat, and the prominent profile that they take in the Qur'anic conception of thinking. This being the principal theme that runs through the whole of this paper, other topics discussed include an identification of the sources of knowledge in the Qur'an, factors that impede rational thinking, and a historical sketch of the golden age of scientific creativity and its eventual decline. A brief section is also devoted to ijtihad and where it fits into the scheme of our analysis on thinking. This is followed by a short comparison of Islamic and Western philosophical perceptions of rationality.

Actualization of Islamization of Knowledge: What Role for Islamic Research Libraries?

Introduction

Islam as a religion and a complete way of life enjoins all Muslims not only to seek for knowledge but also to utilize and impart it in accordance with its tenets. Basically, Islam considers knowledge in its entirety as universal, but what matters is its epistemology, methodology and usage. This is why at the early stage of Islam; education aimed not only at the spiritual development of an individual but also his intellectual, emotional, social, economic and physical well being. Consequently, the early scholars of Islam were intellectually sound in all aspects of human life. With the passage of time, however, the urge for Muslims to seek for knowledge declined. This was further compounded by colonialism as a result of which Muslim traditional Islamic institutions were dominated by secularism.

Ke Arab sebuab Epistemologi Terpadu: Sebuah Tawaran Kepada UIN Jakarta

Problem

• Perubahan dari IAIN ke UIN telah menimbulkan banyak problem epistemologis, yang harus segera dicarikan jalan keluamya.
• Problem tersebut pada dasarnya bermuara pada adanya dikotomi ilmu antara ilmu agama di satu pihak, dengan ilmu umum. 
• Walaupun dikotomi tersebut telah lama dikenal dalam dunia Islam, tetapi itu tidak sampai kepada penolakan status ilmiah masing-masing. Tapi dalam sistem keilmuan modern, dikotomi ilmu agama dan ilmu umum telah sampai pada taraf penolakan validitas keilmuan masing-masing kelompok ilmu tsb. Dikotomi di atas di masyarakat Indonesia telah menimbulkan kesan yang keliru bahwa hanya ilmu agama yang memiliki nilai religius, sedangkan ilmu umum sepenuhnya profan. 
• Problem lain dari dikotomi seperti itu adalah timbulnya kesenjangan tentang sumberi lmu. Para pendukungi lmu agama hanya menganggap sah sumber-sumber ilahi, sedangkan ilmuwan sekuler menganggap sah hanya infromasi yang diperoleh melalui pengamatan inderawi. 
• Dikotomi  yang ketat di antara dua kelompok ilmu itu juga telah menimbulkan perbedaan pendapat tentang entitas apa saja yang bisa dipandang sebagai objek yang sah dari ilmu.
• Demikian juga dikotomi tersebut  telah menimbulkan disintegrasi klasifikasi ilmu. Sains modern cenderung hanya memfokuskan diri hanya pada cabang ilmu fisika, sementara banyak sarjana Muslim seperti a l-Ghazali cenderung memberi penekanan yang lebih kuat pada i lmu-ilmu agama. 
• Dikotomi ini juga telah menimbulkan problem dalam bidang metode ilmiah. Sains modern menggunakan hanya metode observasi, sedangkan sistem keilmuan Islam, dengan keyakinannya pada entitas-entitas ghaib, mau tak mau harus menggunakan metode i lmiah yang lain, seperti metode burhani, irfani dan bayani.

Contemporary Muslim Response to the Challenge of Knowledge

This article stems from a concern that the popular perception of the Islamization of knowledge currently in vogue appears to be a gross oversimplification of a much more complex and arduous process and could, therefore, delay rather than hasten the intellectual recovery of the Muslim Ummah. The article attemps to trace the genesis of the problem and then examines some of the Islamization ideas of the IIIT against a background of the ideas of some pioneering scholars. The thrust of the article’s argument is that while there is a case for the Islamization of knowledge, the grains appear to be jumbled with much chaff and there is an urgent need to separate the chaff from the grain and put the whole challenge into perspective. This, it argues is a process which requires the best minds of the Ummah. Some of the issues that may need immediate attention in this respect are also examined, hoping thereby to provoke the thoughts of others and generate a fruitful debate.

Research: the Islamization of knowledge – Interview with Farid Alatas

Religioscope, 2 Jan 2008

We hear more and more about 'Islamic science' and 'Islamic economics', and over recent decades, calls for an 'Islamization of knowledge' and for attempts to develop Islamic models for approaching modern science have increasingly been heard. What does this mean and what does it involve for current developments across the Muslim world? Religioscope put these questions to Prof. Farid Alatas.

The Rehabilitation of Islamic Thought

It is a great honour for me to be invited to deliver a lecture[1] named for the spiritual father of Pakistan. I thank the organizers, and I hope that my talk will live up to their expectations.

Given Allama Iqbal’s laudable efforts to reformulate the basic theoretical teachings of Islam in a manner that would be appropriate for modern times, I took this lecture as an occasion to reflect on thirty-five years of study of traditional Islamic thought. The questions I asked myself went something like this:  Is there anything about traditional Islamic thought that makes it more than a historical curiosity?  Is it relevant to the very real and concrete problems that all human beings, not just Muslims, face at the beginning of the twenty-first century? Should Muslims continue the common practice, acquired in the nineteenth and twentieth centuries of ignoring their own tradition of thought in their attempts to reformulate Islamic teachings?

Islamization of Knowledge: A First Step to Integrate and Develop the Muslim Personality and Outlook

It is hereby necessary for me to emphasize the importance of acquiring knowledge. We should remind ourselves that Prophet Muhammad (SAAS) is asked in the Quran to pray for an increase in knowledge (Rabbi zidni ‘ilman). The Prophet (SAAS), himself has emphasized the value of knowledge and highlighted the importance of acquiring knowledge, both for Muslim men and women. He said, “Acquire knowledge from cradle to grave”. Indeed he stated further that the acquisition of knowledge is a duty imposed on every Muslim man and woman. As a matter of fact, the best life, considered from a Muslim perspective, would thus appear to be the one that is devoted to the acquisition of knowledge, which may be regarded as a sacred religious duty imposed on every Muslim man and woman.

Islamic Thought in the Modern World: The Need for an Integrated Approach

The conflict and tensions in the world today have resulted largely form conflicting systems of thought, which in turn provide contradictory stimuli and breed contradictory human motivations and responses – a situation that has brought a serious imbalance in the human behavioral and though patterns. This tendency was particularly marked in countries that came under the political and economic determinism of alien ruling powers. In the lands of Islam, the process started much earlier with the disintegration of Islamic political authority, which weakened the political existence of the Ummah and gradually paved the way for the infiltration of a kind of “foreign thinking” among the ranks of the Muslims.

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