The Core Components and Exploratory Nature of Science
The prevailing question is whether the conventional humanities establish a relationship with Islam or not. Some argue that Islam has no connection to the humanities, nor to science fundamentally. In my view, we must first clarify our stance regarding science and the humanities. Furthermore, it is necessary to define what is meant by “Islamic humanities.”
Regarding the components of science, the primary component is that science is a systematic set of propositions addressing problems that revolve around a single subject. In scientific discourse, the concept of a single subject is clear; it implies the existence of a core problem around which all other issues orbit. It acts as a center of gravity, ensuring that even if we posit incorrect propositions, they still pertain to that central theme.
The second component of science is its exploratory nature; meaning it is driven by the concern of achieving an objective within a specific subject. Although some express the contrary, I believe their view is incorrect, because being exploratory does not imply that we have reached reality; rather, it means we are concerned with reaching reality.
The third component is that we arrive at a set of propositions methodologically. This methodological discipline sustains the true essence of science; therefore, this methodological rigor must be strictly preserved.
Foundational Frameworks, Universality, and Human Action
Another component of science involves its foundational and initial frameworks. This concept is often referred to as a “paradigm,” which I characterize as true and real intellectual frameworks, because science inherently requires a foundational structure. For instance, logic and primary axioms are among these frameworks. Some sciences possess more foundational pillars while others have fewer, but it must be fundamentally understood that science cannot take shape without these frameworks. Moreover, this foundation must be based on demonstrative proof.
Another component is the universality of science. Universality means that everyone has the capacity to think in this domain based on demonstrative methods; the path is open to all. In other words, a characteristic of science is that anyone willing can participate in it substantially.
A further component is that science, whether in the individual or social sphere, must relate to human action. Action constitutes the conscious and volitional realm of the human being, and its prerequisite is meaningfulness. Therefore, based on consciousness and volition, a human performs acts that possess a meaningful identity.
Descriptive and Prescriptive Dimensions in the Humanities
Another component is that science encompasses both the realms of description and prescription (recommendation). In other words, the humanities comprise a set of disciplines that offer both descriptions and prescriptions. In reality, prescription is rooted in description, a point also noted by Martyr Motahhari. If we consult the Holy Quran, we conclude that it too adopts such an approach. Naturally, within the realm of description, elements such as explanation and prediction are also present.
Another component is that the humanities possess methodological pluralism, encompassing both rational and empirical methods.
The next component is that within the sphere of the humanities, there are multiple foundations, including ontological, anthropological, psychological, epistemological, and logical foundations. If one overlooks these elements, they cannot adequately articulate Islamic humanities, because religion speaks of reality, and the humanities must also preserve their exploratory and discoverative capacity.
Grounding Humanities in Islamic Foundations and Ijtihad
I believe that whatever is derived from religion—because it articulates truth and reality exactly as it is—can be referred to as “sacred ontology” and “sacred practical wisdom.” This can serve as a guide and a way forward for us; if we can apply it correctly, we have genuinely succeeded in Islamizing the discipline. Some argue that explicit and self-evident reason is akin to religion because religion itself has accepted it and treats it as a divine sign (Ayah). Another point concerns Islamic humanities as our standard. I maintain that here, due to the disciplined and paradigmatic method of science, the humanities must be grounded in Islamic foundations; that is, the specific foundations established by Islam. Furthermore, because religion relies on sacred matters, we integrate it into the issues of the sciences in addition to their foundations.
Occasionally, a science emerges out of necessity. Here, the needs might not be strictly jurisprudential (Shar’i) but rather broadly religious. In such cases, the objectives are secondary; hence, due to the exploratory identity and universality of science, we must pursue an exploratory method. This means that if, for example, we accept monotheism (Tawhid), it does not seamlessly enter the issues of the humanities without practical wisdom also serving as a foundation. Therefore, we require the scientist not to introduce raw philosophical issues directly into the science. If we intend to develop Islamic humanities, we must tether it to genuine science. On the other hand, we should not be overly lenient in enumerating religious issues; rather, we must approach science through Ijtihad. This implies that a scholar of Islamic humanities must possess philosophical foundations, even if they did not originate that philosophy themselves.
Disciplinary Philosophy and Bilateral Ijtihad
Another factor that aids Islamic humanities is granting more serious attention to the philosophy of each specific discipline, such as the philosophy of psychology or the philosophy of sociology. Consequently, we can more easily resolve issues like essentialism. Fundamentally, however, we must recognize the necessity of clarifying the relationship between the philosophy of sociology, religion, and the exploratory environment. Doing so significantly empowers the Islamic sociologist, endowing them with a macro-perspective that will greatly assist in advancing their scholarly work.
The solution to universalizing this approach is to give more serious consideration to Islamic epistemology and methodology. Once we have taken these steps, we enter the arena of Islamic humanities, where one aspect of its Islamic nature is its exploratory dimensions. Here, too, the assistance of a philosopher is required. Therefore, we need a bilateral Ijtihad: Ijtihad in science and Ijtihad in religion. It is precisely at this juncture that we can legitimately speak of Islamic humanities.
4. Notes and References
[1] The text references Martyr Motahhari regarding the foundational connection between description and prescription in the humanities.
[2] The Holy Quran is cited as employing a combined descriptive and prescriptive approach.
