Knowledge after colonialism: An invitation to restore the legacy of intellectual Islam religion star-news.press/wp

Over the past century, both Muslim and non -Muslim thinkers focus on their reformist discussions about the end of colonialism. The huge size of books, articles and seminars on this topic has become overwhelming to the extent of saturation. Muslims have entered this debate who seek to understand how to restore global importance, if not the effect. They fought to determine where and how the Muslim agenda came out. The colonization of Islamic countries has become the closest and most convenient goal of criticism and Satan. As a result, Muslim thinkers in the twentieth century were deeply absorbed into the process of ending colonialism. Analyzing the root causes of our retreat and disintegration is undoubtedly a basic step towards self -correction and reviving it. However, the question is the amount of progress that we made as a nation through endless ancient analyzes that leave only a bitter taste? Where did we take all this talk about the end of colonialism?

He dared to say that we prompted us to pursue aggressive efforts to increase secularism for Islamic values and enhance priorities in its place, such as pressure to enter the nation to the World Cup, build the longest skyscraper, host musical festivals, spend billions to recruit the best football players in the world, and the shouting class races. As a later way, there is also an appreciation of education, and it is often reduced to the import of Western universities to the Islamic world. The great contribution of Ismail the difference, a prominent Muslim philosopher, defended the concept of naming knowledge, which is defined as the integration of Islamic principles in all areas of learning to reorganize modern knowledge with the unified global view, faded quietly from focus. She increased in an apology situation towards liberalism.

In the pursuit of global restoration, we seem to have replaced a meaningful reform with superficial offers.

In the Western Academic circles, discussions about the end of colonialism began with the examination of Jean -Jacques Rousseau’s paradox for the foundation and later expanded to ideas such as the theory of Franz Vanunon, the concept of Sukarno of democracy directed, and the paradox of Ali Shrii. With Ismail’s call to Islam, Muslims have become aware that the true self -determination must also involve the revival of Islamic knowledge theory. This is in line with the argument of the researcher’s researcher at Peru Anbal Kojoo that excavation requires a decisive challenge to control European knowledge.

European and Western domination of global knowledge, especially in areas that have little legitimacy for leadership, is clear in many examples. Coordinators who oversee wide groups of Muslim manuscripts often call the authority to narrate their history according to their own interpretations, which often vary from the views of the original authors and traditional commentators.

As the founder and director of Darol Qasim, an Islamic school dedicated to advanced studies in classical Islamic sciences, I saw this here in Illinois in the United States at an exhibition of rare Quranic manuscripts, where a non -elderly woman was appointed to tell stories.

Another example includes a researcher from Darol Qasim, who presented a manuscript on the rules of the classic Arabic language to a prominent Western publisher who refused to publish it, saying: “We cannot accept this work because you did not cite any Western sources.” Such incidents highlight how the Western Academic Gate continues to enhance European control over knowledge.

Ismail the difference sought to save Islamic knowledge from Western hegemony. His vision was the “Islamic” knowledge by clearing the science of concepts that are not consistent mainly with Islam. His theories were based on a unified approach that merged all sciences with the global view of the nation. The concept has gained traction and was promoted by the International Institute for Islamic Thought, a research organization established to advance the designation of knowledge and include it in academic discourse. While calling for the difference to re -evaluating our knowledge system was undoubtedly a step in the right direction, it does not fully lead us to the ultimate goal of ending comprehensive colonialism.

What is required is a theory that goes beyond the name of knowledge. I suggest deepening more in what scientists call the colonization of knowledge, the continuous domination of European frameworks that continue to form global intellectual thought, and progress in the theory of stunning knowledge. This requires reorganization of knowledge at the level of knowledge theory, not only in terms of politics or economics. Muslim scientists must take the task of presenting and representing a coherent and effective theory of our knowledge theory.

In short, the theory of Islamic knowledge recognizes three basic sources of knowledge: those that come through the five senses, which are derived from human thought, which are transferred through real and real reports, such as revelation to the Prophet. These three include each source of well -known knowledge of humanity, with intuition and dreams as the products of thought.

Historically, Muslims played a leading role in mastering these sources of knowledge and spreading it all over the world. In Islam, knowledge is not separated from God, and it is the original source of all knowledge. Contrary to Western intellectual traditions that sought to separate knowledge from God in seeking to prepare modernity and prosperity, Islam confirms that true creativity flows from God, and that inventions and innovations arise from honoring God’s knowledge of the world.

Unfortunately, there is a profound tension in the Islamic world on how to distinguish between Islamic and secular knowledge. It seems that many believe that Muslims must undergo an era that is inspired by Western to restore the last glory, and do this without regard to the afterlife, or finally. The problem is that Muslims believe in finally, and this has created a subjective and misconception division, born from misunderstanding of Islamic principles, which indicates that Muslims must compete with the West while simultaneously supporting the rules of salvation. This imagined conflict imposes an artificial wedge between what is considered Islamic and what is secular.

I think this division is wrong, and anyone familiar with Islamic law, or jurisprudence, will realize this. Islamic law rules how Muslims act, interact and interact with the worldly world in ways that have direct effects on their afterlife. Human deeds in this world have consequences the next day. While this is not a thesis on Islamic law, this observation alone must address the doubts of the skeptics. Muslims are a hunter not only because it helps the needy, but because they believe that such actions bring a tremendous reward in recently. Therefore, charity is not just a human value, but it is of deep religious value. Faith in recently Desiesus even the simplest of kindness, which reaffirms how physical and spiritual Islamic thought merges.

I suggest that the theory of Islamic knowledge look at all knowledge is not secular or sacred, but either useful (NAFI) or more useful (ANFA). Iron.

The knowledge that human beings finally is ANFA ‘, or more useful. This includes knowing the recitation of the Qur’an, understanding the worship of rituals, and knowing how to serve God. The establishment of religious schools, mosques and zakat institutions, for example, belongs to this category of ANFA knowledge.

Muslims do not need to create wrong schizophrenia in knowledge, in relation to tension, the oneness of God, also includes the unity of knowledge. With this understanding, there is no need for attractive knowledge. Instead, we must summarize this correctly according to its benefit in this world and the other. The key is to emphasize the existence of the other world. I dare to say, in an era in which faith in parallel universes is enjoyable, because life outside this world is not far -reaching as we may have secularists.

The opinions expressed in this article are the author of the author and do not necessarily reflect the position of the editorial island.