Critique of the Emerging Theme of Sacralization in Social Sciences
Journal name: Archives De Sciences Sociales Des Religions
Original article title: The Sacralization of the Social Sciences : a Critique of an Emerging Theme in Academic Discourse / La Sacralisation des sciences sociales : la critique d'une nouvelle notion dans le discours académique
The journal “Archives of Social Sciences of Religions� publishes advanced research on religion in French, English, and Spanish. It studies the sociology of religions and religious traditions or theologies. It is supported by the INSHS-CNRS (“Institut des Sciences Humaines et Sociales�)
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Syed Farid Alatas
Archives De Sciences Sociales Des Religions:
(Founded in 1956 and published quarterly�)
Full text available for: The Sacralization of the Social Sciences : a Critique of an Emerging Theme in Academic Discourse / La Sacralisation des sciences sociales : la critique d'une nouvelle notion dans le discours académique
Year: 1995
Copyright (license): © Archives de sciences sociales des religions
Summary of article contents:
1) Introduction
The paper by Syed Farid Alatas critically examines the notion of "Islamic social science," particularly focusing on the developments in Islamic economics and the broader project of the Islamization of knowledge. Alatas argues that these movements aim to reintroduce religious experience and spirituality into academic discourse while responding to perceived inadequacies in Western social sciences. This critique expands on the growing call among Third World scholars for the indigenization of social sciences, seeking to develop locally relevant theories, concepts, and methodologies that draw upon indigenous cultures and histories.
2) The Call to Indigenization
The call to indigenization in the social sciences represents a decided shift from Western-centric paradigms to approaches that draw upon the unique histories, cultures, and experiences of non-Western societies. Alatas highlights the "captivity of the mind" phenomenon, where many scholars in developing countries uncritically adopt Western theories and methodologies, leading to a lack of originality and cultural relevance in their work. In contrast, indigenization seeks to create frameworks that harness local knowledge, thereby contributing meaningfully to global social science rather than merely replicating Western models.
3) Islamic Economics and the Modernist Trap
Islamic economics, which emerged in response to both capitalist and socialist models, aims to establish an economic system grounded in Islamic values. However, Alatas argues that it remains ensnared in modernist discourses and methodologies, particularly those related to neo-classical economics. While Islamic economists criticize Western economic theories for lacking social justice, they often employ similar analytical frameworks, limiting the development of a truly indigenous economic science. This reliance on Western paradigms undermines the potential for creating an Islamic economic discourse that genuinely reflects the values of Muslim societies.
4) The Islamization of Knowledge Project
The Islamization of knowledge project, propelled by thinkers like Syed Muhammad al-Naquib al-Attas and Ismail R. al-Faruqi, calls for a comprehensive restructuring of various academic disciplines in accordance with Islamic principles. Alatas critiques this approach for its vagueness, particularly in how it translates Islamic concepts into practical applications within social sciences. He notes that while the goals of the project aim to infuse knowledge with Islamic values, there is a lack of substantive works demonstrating how this would be operationalized in social scientific methodologies and theories.
5) The Role of Ibn Khaldun as an Exemplar
Ibn Khaldun, a foundational figure in social science, is presented as a model for indigenizing sociology rather than constructing an Islamic sociology. Alatas posits that Khaldun’s analyses, with their focus on civilization, state formation, and social dynamics, provide a rich framework for understanding social phenomena without imposing a strictly Islamic lens. His work exemplifies how indigenous frameworks can be developed based on local contexts and histories, offering valuable insights while encouraging a critical engagement with both Western and Islamic intellectual traditions.
6) Conclusion
Alatas concludes that both Islamic economics and the project of Islamization of knowledge fall short of achieving their intended goals of creating alternatives to modernist discourse. They often revert to using Western methodologies that do not adequately address the complexities of Muslim societies. Instead, he suggests fostering a more profound engagement with the classical Islamic tradition, exemplified by thinkers like Ibn Khaldun, to develop truly indigenized social sciences that can critically assess and contribute to contemporary discourses while respecting local contexts and knowledge systems.
FAQ section (important questions/answers):
What is the main focus of Syed Farid Alatas's paper?
The paper critiques the concept of 'Islamic social science,' examining its relevance within the context of Islamic economics and the Islamization of knowledge project in relation to the indigenization of social sciences.
What does the term 'indigenization' refer to in social sciences?
Indigenization denotes the development of social scientific theories and methodologies rooted in the histories, cultures, and experiences of non-Western societies, aiming to create knowledge that is relevant to local contexts.
How does Islamic economics relate to modernist discourses?
Islamic economics emerges as a critique of Western-capitalist models. However, it remains entangled within modernist discourses by largely borrowing concepts from neo-classical and Keynesian economics.
What problems are associated with the Islamization of knowledge project?
The project lacks clarity regarding practical applications in social sciences and risks becoming nativist by rejecting Western social science entirely, without effectively articulating an Islamic framework.
What role do values play in Islamic social science?
Values, particularly those derived from Islamic teachings, are crucial in shaping the subject matter and methodologies employed in Islamic social sciences, aiming for alignment with Islamic ethical perspectives.
Who is Ibn Khaldun and why is he significant?
Ibn Khaldun is considered a pioneer of sociology. His insights into civilization, society, and governance are regarded as foundational for developing indigenous theories in social sciences, particularly within Muslim contexts.
What critique is made about the current state of Islamic economics?
Islamic economics is critiqued for primarily reflecting neo-classical economics' methodologies and technical focus, while failing to address broader socio-political and cultural factors impacting economic behavior.
How does the paper address the relationship between knowledge and faith?
The paper suggests that a genuine Islamic social science must integrate religious values into its structure, yet critically questions whether current efforts adequately address this integration.
Glossary definitions and references:
Theological and religious glossary list for “Critique of the Emerging Theme of Sacralization in Social Sciences�. The list explains important keywords that occur in this and other scholarly articles. It is also linked to the glossary for understanding that concept in the context of History, Religion, Philosophy, Theology, Sociology etc.
1) Knowledge:
Knowledge in the context of Islamic social sciences is pursued through the integration of various philosophical systems and the practical application of values derived from religious doctrine. The quest for knowledge involves addressing both the theoretical and practical dimensions of existence as they relate to humanity and civilization through education and reflection on spiritual truths.
2) Atta:
[see source text or glossary: #Atta#]
3) Philosophy:
Philosophy in the context of this discourse refers to an Islamic viewpoint, which mandates that all fields of knowledge, including the social sciences, must reflect Islamic principles such as the unity of creation and truth. The need for a philosophy that embraces both rational and mystical realms is crucial for the development of coherent knowledge.
4) Alata:
[see source text or glossary: #Alata#]
5) Religion:
Religion, particularly Islam, plays a critical role in shaping social sciences by providing a framework of values and ethical principles. This religious foundation influences various disciplines and calls into question the universality of secular approaches to knowledge, urging a return to spiritual considerations in the analysis of human behavior.
6) Civilization:
The study of civilization, especially in relation to Islamic thought, highlights the unique historical and cultural contexts that contribute to social sciences. The teachings of classical scholars like Ibn Khaldun emphasize the importance of understanding the progression of civilization in formulating relevant theories.
7) Khan:
[see source text or glossary: #Khan#]
8) Discipline:
Discipline refers to the structured and systematic approach needed in the pursuit of knowledge within social sciences. It is imperative that disciplines are founded upon methodologies that respect both Islamic teachings and modern scientific inquiry to avoid the pitfalls of conventional Western thought.
9) Science (Scientific):
The term scientific pertains to methods of inquiry that are based on reason, observation, and empirical testing. In order to develop Islamic social sciences, a scientific approach that reflects Islamic values must emerge, differentiating itself from purely Western scientific paradigms.
10) Critique:
Critique represents the examination and questioning of existing paradigms within social sciences. Muslim scholars advocate for a critique of Western methodologies and their application to non-Western contexts, promoting a re-evaluation that aligns with indigenous knowledge frameworks.
11) Nature:
Nature embodies the empirical world that must be studied in social sciences. The understanding of nature from an Islamic perspective insists on recognizing the signs of God within creation, integrating spirituality with a methodological approach to knowledge and existence.
12) Education:
Education serves as a vital process through which both knowledge and values are transmitted in society. The Islamization of education is crucial for instilling an understanding of how Islamic precepts apply to human behavior and societal structures.
13) Pakistan:
[see source text or glossary: #Pakistan#]
14) Human:
Human existence and agency are central to discussions in Islamic social sciences. Recognizing the spiritual dimension of humanity is essential for developing alternative theories that move beyond mere materialism and address the moral and ethical responsibilities humans have in society.
15) Mind:
The mind is where the processes of understanding and interpretation of knowledge take place. A liberated mind, free from the constraints of nativism or captive mimicry of Western thought, is essential for meaningful engagement with disciplines rooted in both tradition and modernity.
16) Discussion:
Discussion around Islamic social sciences necessitates a comprehensive engagement with classical Islamic thought and modern theories to formulate a coherent alternative. Engaging in critical dialogue fosters the development of new perspectives and methodologies tailored to the complexities of contemporary society.
17) Experience:
Experience plays a fundamental role in the formation of knowledge, especially in the context of indigenous epistemologies. Understanding the lived experiences of different cultures is critical in developing relevant social scientific theories.
18) Doctrine:
Doctrine represents the set of beliefs and principles derived from religious texts that guide the formulation of knowledge in Islamic social sciences. The importance of aligning social theories with doctrinal teachings underscores the overarching influence of Islam on theoretical development.
19) Shari (Sari):
[see source text or glossary: #Shari#]
20) King:
[see source text or glossary: #King#]
21) Materialism (Materialist):
Materialist perspectives are critiqued in Islamic social sciences for their lack of attention to spiritual dimensions, which are fundamental to a holistic understanding of humanity's role on earth.
22) Reflection:
Reflection serves as a critical method for assessing knowledge and its implications in social sciences. It encompasses both introspection and evaluation of external theories against Islamic principles, fostering a deeper understanding of truth and existence.
23) Creation:
[see source text or glossary: #Creation#]
24) Politics:
Politics in the realm of Islamic social sciences dictates that governance and societal structures must reflect Islamic values and ethics. Political theories should aim to achieve social justice and development within the framework of Shari'ah.
25) Amali:
Amali pertains to practical knowledge in Islamic thought, emphasizing the application of knowledge for a morally and ethically sound life. This distinction between theoretical knowledge ('ilm al-nazari) and practical insight ('ilm al-amali) is crucial for developing a holistic approach to understanding society.
26) Delhi:
[see source text or glossary: #Delhi#]
27) Vali:
Vali reflects the leadership principles derived from Islamic teachings, promoting statecraft and governance that align with the ethical and moral dictates of Islam in managing human affairs.
28) Alam (Ala�):
[see source text or glossary: #Alam#]
29) New Delhi:
[see source text or glossary: #New Delhi#]
30) Philosophical system:
A philosophical system in Islamic thought integrates ethical, metaphysical, and epistemological principles. Understanding knowledge within this comprehensive framework heightens the importance of aligning scientific inquiry with moral imperatives.
31) Purification:
Purification is a significant theme in Islamic ethics, influencing individual behavior and societal norms. In developing social sciences, the aspect of tazkiyya (purification) emphasizes the moral and spiritual dimensions of human conduct.
32) Metaphysics:
Metaphysics pertains to the foundational understandings of existence that necessarily precede scientific exploration. Islamic metaphysics provides a worldview that shapes the quest for knowledge and its application in social contexts.
33) Realization (Realisation):
Realization implies not just understanding but also implementing knowledge in a way that reflects Islamic principles in various domains of life, leading to greater spiritual and worldly fulfillment.
34) Liberation:
Liberation resonates with the idea of freeing knowledge from Western dominance. The pursuit of an Islamic perspective represents a shift towards an autonomous understanding that honors indigenous wisdom.
35) Mysticism:
Mysticism in Islam, particularly tasawwuf, emphasizes the inner dimensions of knowledge. Engaging with mystical insights can provide depth to the understanding of social phenomena and human connections.
36) Spiritual:
Spirituality is integral to Islamic understanding, asserting that social sciences should deeply reflect the intertwining of physical and metaphysical realities in shaping human existence and behavior.
37) Existence:
Existence is an overarching theme in both philosophy and social sciences, requiring an integrated approach to understanding the dynamics of life from an Islamic perspective.
38) Theology:
Theology provides the conceptual underpinnings required for social sciences. It frames the discourse on values and ethics that guide human behavior within the community.
39) Ultimate:
The ultimate goal of Islamic thought is to achieve a harmonious relationship between knowledge and values, ensuring that social scientific inquiry serves to elevate the human condition in alignment with divine principles.
40) Kotari:
[see source text or glossary: #Kothari#]
41) Lahore:
[see source text or glossary: #Lahore#]
42) Wealth:
Wealth in Islamic economics does not merely signify monetary possessions but emphasizes equitable distribution and societal welfare through moral standards grounded in Islamic teachings.
43) Indian:
Indian perspectives in the context of Islamic social sciences highlight the need for a localized understanding of concepts to foster relevance and applicability within diverse cultural frameworks.
44) Sunna:
Sunna, or the practices of the Prophet Muhammad, serves as a critical source of knowledge that informs Islamic teachings, impacting various dimensions of social science, including ethics and governance.
45) Shanda (Sanda, Samda, Shamda):
[see source text or glossary: #Sanda#]
46) Caste:
Caste represents the social stratification seen in various societies, and understanding this concept within Islamic sociology acknowledges both its historical significance and the critiques that emerge in establishing social equality.
47) Drama:
[see source text or glossary: #Drama#]
48) Earth:
The earth, as the physical domain of human experience, provides a context for the application of knowledge and the interaction between humanity and the environment, framed within Islamic ecological ethics.
49) Light:
[see source text or glossary: #Light#]
50) Cycle:
Cycle refers to the various stages of civilization and societal evolution through which societies pass, drawing on Islamic historical perspectives to understand contemporary issues.
51) Cutan:
[see source text or glossary: #Sudan#]
52) Bali:
[see source text or glossary: #Baali#]
53) Anic:
[see source text or glossary: #Anic#]
54) Rauf:
[see source text or glossary: #Rauf#]
55) Book:
[see source text or glossary: #Book#]
56) Firm:
[see source text or glossary: #Firm#]
57) Scientific study:
Scientific study highlights the systematic investigation of social phenomena to derive meaningful conclusions rooted in both empirical evidence and Islamic values.
58) External World:
The external world constitutes the realm outside individual consciousness, which must be approached with an understanding that transcends materialism to incorporate spiritual realities within Islamic social sciences.
59) Consciousness:
Consciousness involves awareness and the capacity for reflection on one’s actions and their implications, central to understanding human behavior in Islamic ethical frameworks.
60) Determination:
Determination in the context of social sciences refers to the extent to which values guide human actions and societal structures according to Islamic teachings.
61) Multiplicity:
Multiplicity incorporates the recognition of diverse perspectives and approaches that contribute to the richness of Islamic thought in different cultural contexts.
62) Mathematics (Mathematical):
Mathematical concepts provide essential tools in both empirical research and the development of theories that underlie Islamic economics and social sciences.
63) Environment:
The environment serves as both a physical and social context in which Islamic principles can inform scientific inquiry and ethical considerations.
64) Recognition:
Recognition pertains to the acknowledgment of indigenous knowledge systems, requiring a reevaluation of conventional categories in social sciences that align with Islam.
65) Prosperity:
Prosperity is a key goal within Islamic economics, emphasizing not only material wealth but also spiritual and social well-being in alignment with Islamic values.
66) Perception:
Perception shapes how individuals view the world and engage with it, necessitating an Islamic framework to guide understanding and interpretation of experiences.
67) Technology:
Technology must be approached critically within Islamic frameworks, ensuring that it serves humanity's ethical and spiritual needs rather than merely economic profit.
68) Confession:
[see source text or glossary: #Confession#]
69) Intellect:
Intellect is the capacity for reasoning and understanding, which must be harmonized with faith in the formulation of knowledge that respects the teachings of Islam.
70) Guideline:
Guideline refers to the ethical principles derived from Islamic teachings that steer the research and application of knowledge in social sciences.
71) Stability:
Stability refers to the equilibrium necessary for societal progress, which can be achieved through a balance of material and spiritual goals framed within Islamic social philosophy.
72) Isolation:
Isolation of knowledge from practical application and relevance can undermine the social sciences, suggesting that an interconnected approach informed by Islamic teachings is necessary.
73) Causation:
Causation serves as a key concept in determining the relationships between actions and consequences, requiring a framework that considers both material and spiritual dimensions in Islamic thought.
74) Fatalism:
Fatalism commonly misconstrued within Islamic discourse, highlights the need for deeper understanding of human agency and divine will in driving social phenomena.
75) Language:
Language acts as a tool for communication of ideas and philosophies. In Islamic discourse, the use of language must be approached with an understanding of its impact on conveying specific values and knowledge.
[Note: The above list is limited to 75. Total glossary definitions available: 123]