Islam And Knowledge

This is an era when the Islamic World is making a range of attempts to redefine itself and to grapple with the challenges of modernity. Many schools of thought have emerged which seek to position modern Islam within the context of a rapidly changing contemporary world. Exploring and defining the relationship between religion and knowledge, Ismail Rafi Al-Faruqi, a distinguished 20th century Arab-American scholar of Islam, formulated ideas which have made substantial contributions to the Islam-and-modernity discourse. His review of the interaction between Islam and knowledge examines the philosophy behind this relationship, and the ways in which Islam can relate to our understanding of science, the arts, architecture, technology and other knowledge-based fields of enquiry. This book includes contributions from Seyyed Hossein Nasr, John Esposito, Charles Fletcher and others, and will prove an essential reference point for scholars of Islam and students of philosophy and comparative religion.

The eleventh and twelfth centuries comprised a period of great significance in Islamic history. The Great Saljuqs, a Turkish-speaking tribe hailing from central Asia, ruled the eastern half of the Islamic world for a great portion of that time. In a far-r

Knowledge and Education in Classical Islam: Religious Learning between Continuity and Change offers fascinating new insights into key issues of learning and human development in classical Islam, including their shared characteristics, influence, and interdependence with historical, non-Muslim educational cultures.

In 1977 (1397 A.H.) some of the most committed and concerned Muslim scholars from around the world were invited to attend a major seminar in Switzerland to address the crisis of thought faced by the Muslim Ummah. The seminar reflected a general consensus about the need to reform contemporary Islamic thought and to redefine the intellectual and academic basis for the Islamization of knowledge At the beginning of the new Hijrah century 1981 (1401 A.H.) the International Institute of Islamic Thought was incorporated in the U.S. as an Islamic academic and research Institute committed towards working for the reconstruction of Muslim thought and the Islamization of Knowledge. As one of its first undertakings, the IIIT, in cooperation with the National Hijrah Centenary Celebration Committee and the International Islamic University of Islamabad, Pakistan, sponsored the Second International Conference on the Islamization of Knowledge ín 1982 (1402 A.H.). Held in Pakistan, the conference provided a world-wide forum for Muslim scholars and thinkers to report developments in Islamic thought and exchange ideas. This book focuses upon 17 selected papers presented at this conference by the distinguished scholars. They embrace the critical topics of the "Perspective on Islamization of Knowledge," the "Perspective on the Islamization of Disciplines” and "Islamizing Individual Disciplines."

Dr. Richard I. Evans interviews Jung about his relationship to Freud and his differences with Freudian theory, his views of the unconscious, introversion-extroversion theories, his concept of archetypes, and his responses to some of the contemporary challenges to psychology.

This paper offers a number of valuable insights gained from a long engagement with Islamic as well as global issues, with traditional as well as contemporary concerns. It not only surveys the field along with the powers and challenges at work, but also charts a way out of the present impasse. More immediately, it offers an updated review of the progress of the Islamization of Knowledge project and a timely clarification of the very concept itself. Clearly, that concept, though responsible for generating worldwide debate and action, has been so often misinterpreted and/or inflated. The gradational nature of the Islamizing project is all too obvious, and was never far from the minds of the authors of the 1982 declaration. It would certainly have been juvenile to think otherwise. And yet there is a need now to stress, as the present paper does, the ambitious (but also imperative) nature of the enterprise. For, despite the highly commendable effort invested in further elaboration and, in some brave instances, attempted implementation of the concept, the process of the Islamization of Knowledge remains at an intial, some might even say, prenatal stage. Much work needs to be done, many talents galvanized and resources pooled, institutions set up or reorganized, etc., before a truly genuine and sustainable realization of the concept can be said to have begun. Such a realistic vision needs to accompany and inform every stage of the way. To be lulled into a false or premature sense of achievement is a costly setback at a time when standing idly by for a day may have serious consequences for decades to come.

Asma Sayeed's book explores the history of women as religious scholars from the first decades of Islam through the early Ottoman period. Focusing on women's engagement with hadīth, this book analyzes dramatic chronological patterns in women's hadīth participation in terms of developments in Muslim social, intellectual and legal history. It challenges two opposing views: that Muslim women have been historically marginalized in religious education, and alternately that they have been consistently empowered thanks to early role models such as 'Ā'isha bint Abī Bakr, the wife of the Prophet Muhammad. This book is a must-read for those interested in the history of Muslim women as well as in debates about their rights in the modern world. The intersections of this history with topics in Muslim education, the development of Sunnī orthodoxies, Islamic law and hadīth studies make this work an important contribution to Muslim social and intellectual history of the early and classical eras.