IJUS | International Journal of Umranic Studies

A Contribution of Muslim Scholars on the Unity of Science and Religion Based on the Holy Quran

2019-05-15T02:11:22Malay Peninsula Standard Time

Apart from the spirit and the supernatural, humans have been allowed to learn and understand through the mind, sense and the senses. The meaning of His Knowledge and Iradat is only about the laws and regulations of His creation. To understand the legal and regulatory nature, there is no other way than to reach out and befriend and deal with the nature. This approach is known as “eco-friendly ", which mean not creating damage in the world such as cutting down trees and hilly without permission regardless of risk as every creation of God on this earth there are laws and regulations that must be adhered to. Physical science uses induction (induction or إستقراء in Arabic). Induction means, a way of handling the knowledge from the start of which is dedicated to producing laws through studies on projected and repeated observations. It is a process of intellectual analysis that produces the result of a number of observations or premises based on the results of research and experiments. To ensure that the outcome is true, he/she must refer to science and the law of the Qur`an. If it is in conflict with the laws of science and the Qur`an, it means that the resulting theory is incomplete or has not reached the stage of approval and requires a more thorough review by the laws of true science. Only experts in the field know and understand laws the true knowledge.

The Harmonisation of Shariah and Civil Law in the Area of Contract with Special Reference to the Remedies for Anticipatory Breach of Contract

2019-05-15T02:15:07Malay Peninsula Standard Time

The paper revealed that the contract law at the conceptual level is substantially similar in common law, civil law and Sharīah to the extent that the writers of Islamic law of contract do not explore, especially in the area of remedies for anticipatory breach of contractual obligations, beyond the boundaries of common law and civil law systems. However, the differences can be found in the application of the remedies. Thus, this paper suggests a method which can be employed to harmonise the area of divergence among these systems of law. Similarly, in the aspect of remedies for breach of contractual obligations, the research recommends that, in a scenario whereby damages are the only remedy to remedy anticipatory breach of contractual obligations, it should be on the ground of non-commitment of the breaker and not on the ground of expectation interest of performing party. The qualitative research methodology is utilised and the data gathered from the valuable literature of the Muslim and western writers were employed to accomplish the study.

Islamic Intellectual Tradition between Perennial and Discursive Knowledge

2019-05-15T02:18:32Malay Peninsula Standard Time

There have been several intellectual discourses and frameworks addressing the philosophical, epistemological and methodological issues relating to the sources of knowledge in Islam in the recent past. Islamization of knowledge championed by Al-Farūqī (1921-1986) and Al-Attas (1931- ) and subsequently contributed to by many other Muslim thinkers like Abu SulaymÉn (1936- ), Al-Al-Wānī (1935- ) etc. was a pinnacle of reviving Islamic intellectual tradition in the contemporary Muslim world. The main objective of this paper is to examine the Islamic intellectual tradition which harmonizes between perennial knowledge (ʿIlm naqlī) and discursive knowledge (ʿIlm ʿaqlī). It is noteworthy to say that, the intellectual redirection and reconstruction of knowledge in the light of Islamic weltanschauung in the recent past have been advocated for by Muslim thinkers. In so doing, the paper makes an attempt to elucidate on the Islamization of contemporary knowledge and contextualization of Islamic intellectual tradition in order to make it relevant to the contemporary needs of the Muslims. The paper identifies that the existing gulf or dichotomy between revealed and acquired knowledge is the core inhibiting factor militating against the revival of Islamic intellectualism in the contemporary Muslim world. It further argues that if Islamic intellectual tradition must be contextualized, the integration between perennial knowledge (ʿIlm naqlī) and discursive knowledge ʿIlm ʿaqlī) is essential. In conclusion, Islamic intellectual tradition does not separate between religious and non-religious knowledge as reflected in the contributions of classical Muslim scholars such as Al-kindī, Al-Khawarizmī, Al-Farābī, Birūnī, Ibn Sīna, Al- GhazzÉlÊ, Al-Shirazī among others. It is thereby recommended that Muslim intellectuals, scholars, researchers and thinkers should take up the challenge of addressing the disintegration between revealed and acquired knowledge especially by harmonizing the aspects together in order to promote development through knowledge to manage self and the knowledge to manage the system as coined by a great Muslim thinker, Sidek Baba as a central focus of contemporary discourse of Islamic intellectual tradition in the era of multifarious challenges.

Reflections on the Socioecomic Role of Waqf in an Islamic Economic System

2019-05-21T11:14:48Malay Peninsula Standard Time

Promotion of socioeconomic security peaks as a major public policy drive especially in developing and emerging economies. Waqf as a socioeconomic tool emphatically forms part of the ethical values of Islam and is seen as a primary vehicle for financing Islam and the society. This paper aims to provide reflections over the socioeconomic roles of waqf institution in tackling social security challenges for upliftment of the Muslim Ummah. The paper employs a non-experimental qualitative research methodology based on deductive method of analysis of jurisprudential and literature based-evidences. A socioeconomic framework was intuitively developed by the paper for logical analysis. The paper establishes that socioeconomically, waqf institutions across the Islamic world played immeasurable roles in the areas of provision of social and economic infrastructures, lessening the burden of tax and budget deficits, closing the short fall in tax revenues, tackling poverty and income inequality, boosting economic growth, promoting independent provision of public goods and development of active civil society bonded by spirit of compassion and communalism as against that of apathy and individualism. The paper strongly urges the Muslim Ummah to reestablish and reassert the roles of waqf institutions to free itself from socioeconomic misadventures.