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Contemporary Islam Merryl Wyn Davies Series Editor How We Know Contemporary Islam Merryl Wyn Davies series editor How We Know 1 2 How We Know Ilm and the Revival of Knowledge Edited by Ziauddin Sardar Grey Seal London 3 First published 1991 by Grey Seal Books 28 Burgoyne Road, London N4 1 AD, England Copyright 1991 Ziauddin Sardar and contributors All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording or any information storage or retrieval system, without permission in writing from the publishers or their appointed agents. British Library Cataloguing In Publication How we know: ilm and the revival of knowledge. - (Contemporary Islam) 1. Sardar, Ziauddin 11. Series 181.07 IBSN 1-85640-0204 Acknowledgements With the exception of 'The Science Dimensions of Ilm' and 'Reformist Ideas and Muslim Intellectuals', which appeared in modified versions in, respectively, The Listener (25 January 1990) and Today's Problems, Tomorrow's Solutions edited by Abdullah Omar Naseef (Mansell: London, 1988), all other articles were originally published in Inquiry. 4 Contents Contributors vi I Introduction: A Preface to al-Ghazali 1 2 Illuminating Ilm 10 3 The Civilization of the Book 24 4 Studying Islam Academically 40 5 Education as Imperialism 58 6 What Makes a University Islamic? 69 7 The Science Dimensions of Ilm 86 8 Limits to Information 97 9 Re-Educating the Muslim Intellectual 112 10 Reformist Ideas and Muslim Intellectuals 130 Index 145 5 Contributors Munawar Ahmad Anees lectures at the Mara Institute of Technology, Shah Alam, Malaysia. He is the author of Guide to Sira and Hadith Literature in Western Languages and Biological Futures: Ethics, Gender and Technology. S. Parvez Manzoor is professor of linguistics at Stockholm University and a leading critic and commentator. Ibraheem Sulaiman is Director of the Centre of Islamic Legal Studies, Ahmadu Bello University, Zaria, Nigeria, and the author of A Revolution in History: The Jihad of Usman Dan Fodio and The Islamic State and the Challenge of History: Ideals, Policies and Operation of the Sokoto Caliphate. Ziauddin Sardar is an independent writer and broadcaster. He is the author of The Future of Muslim Civilization, Islamic Futures: The Shape of Ideas to Come, Information and the Muslim World: A Strategy for the Twenty-First Century, Explorations in Islamic Science and numerous other books. 6 1 Introduction: A Preface to al-Ghazali Ziauddin Sardar 'I WONDER HOW one who sought no knowledge can be moved to any noble deed? The thought occurs in one of the countless aphorisms with which al-Ghazali punctuates The Book of Knowledge. A few lines further, al-Ghazali has one of his wise men, ever ready to dispense wisdom, announce, 'Verily I pity no one as I pity the man who seeks knowledge but understands not, and him who understands and seeks it not'. A few lines before this declaration, yet another sage announces, 'The learned men come very near being gods; and all power which is not supported by knowledge is doomed'. In classical Muslim civilization these quips--freely used in scholarly tomes as well as in the more popular 'self-help' manuals for princes and paupers, recited in poetry concerts and related to mass audiences by storytellers--expressed the spirit of the time. Such advice was not only eagerly sought after but also seriously acted upon. Indeed, the flourishing classical Muslim civilization was totally obsessed with knowledge: with seeking it, acquiring it, talking and arguing about it, defining it, building institutions for dispensing it, writing about it, reading about it, collating it, disseminating it. The reason for all this was simple: ilm (knowledge) is one of the most fundamental and powerful concepts of Islam. In its various derivations, it is one of the most frequently 1 occurring terms in the Quran; indeed, only two other words appear more frequently: Allah (God) and Rabb (the Creator, the Sustainer). The Prophet himself emphasized the importance of ilm at every opportunity and gave lavish praise to those who burned the midnight oil in search of knowledge. At the top of it all, the pursuit of Urn was made a religious obligation for every believer. For the Muslims of the classical period, Islam was synonymous with i1m; without it, an Islamic civilization was unimaginable. In its early usage ilm signified accurate knowledge based on the Quran, its exposition and the sayings and examples (Sunnah) of the Prophet. It was contrasted with the results of the independent exercise of intelligence (ftqh), in the absence or ignorance of tradition, which was known as ray (opinion). Gradually the notion of ilm was broadened to mean 'science' (al-alum = sciences), an alim came to signify a scholar in a wide sense and faqih came to mean a specialist in religious law. (Al-Ghazali protests against this change of meaning and argues that the praise given in the Quran to the alim should only be applied to religious scholars, but he has been known to make a serious mistake or two.) The numerous definitions and expositions of ilm produced during the classical period further expanded the notion of ilm. (In his Knowledge Triumphant, Franz Rosenthall outlines eight hundred Muslim definitions of knowledge.) Religious, philosophical and mystical trends merged to expand the boundaries of ilm, which came to signify not just science but also thought and education, the deliberations of the philosophers as well as the mysticism of the Sufis, the endeavours of the calligraphers and illustrators, the art of the poets, and works of literature and belles-lettres. Contemporary Muslim societies have done nothing to broaden the parameters of ilm, nor have they reflected adequately on its central importance in shaping and sustaining the civilization of Islam. For Muslims of today, the notion of ilm appears to have lost its motivational and 2 inspirational vigour. At the end of the twentieth century, Muslim societies are characterized by a total absence of original thought and innovation, dominance of illiteracy, ignorance, parochialism and narrow-mindedness, and the accompanying physical, mental and spiritual poverty that all this has generated. Indeed, contemporary Muslim civilization is like a stagnant lake, slowly but surely being acidified by the blind imitation of obscurantist tradition from the one end, and Western fads, fashions and excesses from the other. The oxygen that can breathe fresh life into stagnant Muslim societies is an unconditional, fully-fledged, contemporary revival of ilm: the pursuit, the generation, the processing, the retrieval, the dissemination, the analysis and the criticism of knowledge must become the prime focus and permanent goal of all Muslim individuals and societies. Once again, Islam must become, and be clearly seen to be, synonymous with knowledge. This reorientation of the umma towards a knowledge based society must start, as Munawar Ahmad Anees argues in 'Revitalizing Ilm', 'with a fresh, critical under-standing of the classical Muslim epistemologies and a creative, contemporary formulation of the concept of ilm'. The object of the exercise is to conserve the best in our tradition and be original at the same time. The tradition needs to be conserved because it is intrinsically linked with our historical and cultural identity; the benefits this tradition bestowed on classical Muslim societies are described in 'The Civilization of the Book'. It was the tradition based on ilm which, within one hundred years of the birth of Islam, made the book the central focus of Muslim civilization as an easily accessible and much sought after intellectual tool, resulting in a thriving book trade and a proliferation of central, public, specialized and private libraries. Books and bookmen played a truly astonishing role in shaping and propelling Muslim tradition and culture. Not everything, however, in our tradition is either good or 3 can meet the demands of contemporary times. The emphasis on originality is not just for the sake of originality, but because certain segments of traditional thought are not totally adequate for the complexity of our times. We cannot, for example, simply equate all scientific knowledge with ilm. As pointed out in 'The Science Dimensions of Ilm', modem science is equally capable of generating perverse knowledge in the shape of eugenics, sociobiology, techniques and technologies of torture and terror, and the production of poisons and weapons that can do damage beyond imagination. Given the intrinsic connection between ilm and ibadah (devotion), we cannot describe the pursuit of any scientific inquiry as ilm. Whereas the Quran repeatedly asks men and women to study nature, it also asks them to study themselves: 'We shall show them our signs in the horizons and within themselves, so that Truth becomes clearer to them-is your Lord not a sufficient witness over everything?' (41:53). The knowledge of oneself is 'scientific' knowledge, for it is based on observation by 'the eyes and the ears'; but it must also 'strike the heart' and kindle a perception in men and women which will transform their scientific and technological skills in accordance with their moral perception. Without this perception, scientific and technological knowledge could be positively dangerous. The Quran makes the point in its critique of materially prosperous Meccans: 'They know well the externalities of the worldly life, but they are so ignorant of the ultimate consequences' (30:7). Science, therefore, cannot simply be equated with ilm, since ilm is that knowledge which takes into account our perceptions of ourselves, or the moral dimensions of our existence. Similarly, the classical separation of revealed knowledge and secular knowledge, attributed largely to al-Ghazah, makes little sense today. As S. Parvez Manzoor argues in 'Studying Islam Academically', 'the dichotomy between "salvational" and "rational" sciences, between essential and superficial knowledge, had fatal consequences for the 4 nourishment of the Muslim mind.
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