Islamic Epistemology

Whilst there is increasing interest in spiritual and religious narratives in the field of family therapy, little has been written regarding how these constructs intersect in training and practice. This study explores the
experiences of three Muslim community leaders who completed two years of systemic training as part of an innovative project in an inner-city
area. Semi-structured interviews were analysed using interpretative phenomenological analysis (IPA), resulting in the emergence of three themes: (i) the self of the systemic practitioner, (ii) experience of systemic training and (iii) application in the community. Participants recognised that most systemic principles and interventions were complementary to religious constructs and could be applied in their community work. Being part of a Muslim cohort, the skilful management of cultural sensitivity by the instructors and opportunities for faith-based perspectives to be appreciated and engaged with as part of the meaning-making process all contributed to a positive learning experience.

This article seeks to serve as the necessary background and foundation to another article by the author which is to appear in the upcoming issue of this journal. It explains the identity of the Muslim community (ummah) within the framework of the qur'anic theory of multi-religious identities rooted in a common identity structure for all revealed religions and their respective communities. Tawhidic epistemology is central to the identity of the Muslim ummah. The essence of the ummah is a knowledge-community with its distinctive knowledge-culture founded on the qur'anic tawhid and the Muhammadan shariah. Tawhidic vision of knowledge upholds the categorical position that all true human knowledge ought to be ultimately related to the unity of God, since all things are ontologically related to their Divine Origin. Muslims today no longer possess the whole of tawhidic epistemology along with its accompanying exemplary thinking culture. The eclipse of tawhidic epistemology has resulted in deviations in thinking modes from established norms rooted in traditional Islamic intellectual culture. Only a sound epistemological order exemplified in tawhidic epistemology may guarantee a healthy thinking and knowledge-culture on which alone the strength of the Muslim ummatic identity depends.

In reference to the philosophical theology of medieval Islamic theologian Ibn Taymiyya, this paper outlines a parallel between Taymiyyan thought and Alvin Plantinga’s thesis of ‘Reformed Epistemology’. In critiquing a previous attempt to build an account of ‘Islamic externalism’, the Taymiyyan model offers an account that can be seen as wholly ‘Plantingan’.

The discussions on epistemology are closely related to the source and methodology of obtaining knowledge. Today's modern scientific methodology which is driven by logical positivism philosophy lay too much importance on data that can be observed by the senses and is rational to the mind. Therefore, it have a few differences from the Islamic epistemological framework which are value driven in process. However, it was said that Ibn al-Haytham is one the earliest Muslim scholars to base his research on scientific methods. The question is how Ibn al-Haytham obtains scientific knowledge? Does it fit into Islamic epistemological framework? Hence, this article intends to identify the epistemological aspects of Ibn al-Haytham's scientific thoughts by using the content analysis method. The findings showed that Ibn al-Haytham's scientific epistemology is based on reflection on the verses of al-Qur'an, belief in God's law (sunnatullah) of nature, observation by the senses, cognitive reasoning, and intuition. Therefore, the source of knowledge pertaining to Ibn al-Haytham's scientific thoughts is integrated as what shown in the discussion of Islamic epistemology.

This article examines Said Nursi’s idea on reconciliation of science and Islam. He offers an epistemological approach which integrate Islam and science. By using of Ian Barbour’s theory, that is of four possibilities as science meets religion: conflict, independence, dialogue, and integration, this article delves into Nursi’s thought on his attempt to integrate science and Islam. In line with Barbour’s theory, his first step is to get rid of philosophy of materialism since the philosophy is to impass processes of the integration. His second step is to make his own understanding on the universe through Islamic perspective and in light with the Qur’an in which he differs between ismi and harfi. Ismi is the empirical existence, while harfi is human understanding of nature which begin with a self-perception constantly aware of its contingency and dependence on God. He also emphasizes on science as a prescription for developing new civilization in Muslim communities in compete to the advanced modernity of European countries. Being a Muslim thinker of twentieth century his thought is of no different to other thinkers of the time which put the Qur’an in the center of Islamic revivalism. So did Nursi. His thought is that the Qur’an is in the very heart of the prescription which lead him to compile his magnum opus Risale-i Nur.

This insightful text examines the impact of Islamic schooling on Muslim youth in French-speaking Canada to consider how these institutions influence the formation of students’ cultural, national, ethnic, and religious identities, and their sense of belonging to Quebec and Canada.

Through close qualitative analysis of interviews conducted with first- and second-generation students, as well as parents, teachers, and leaders involved in Islamic high schools, this text explores how far institutions succeed in preparing young Muslims to participate in the broader secular society in Quebec and in English-speaking Canada. As well as investigating the historical and contemporary development of Islamic schooling in Canada, and addressing public perceptions of this educational sector, the volume foregrounds the voices of those directly involved in these schools to illustrate first-hand experiences, and the motivations and objectives of those choosing to support or engage in these schools. Overarching themes include citizenship, integration, and the complex interplay of Muslim, Quebecois, and Canadian values.

This book will be of great interest to graduate and postgraduate students, researcher scholars and academics in the fields of religion, education, Islamic studies, multicultural education curriculum studies, and faith-based teacher education.