How Do You Know?: Reading Ziauddin Sardar on Islam, Science by Ziauddin Sardar

By Ziauddin Sardar

Ziauddin Sardar is likely one of the world's prime public intellectuals. A broadcaster and cultural commentator, he's the writer of over forty books. His co-authored ebook Why Do humans Hate the USA? used to be a global bestseller, and his autobiography, Desperately looking Paradise bought huge acclaim. considering the fact that 11th of September he has been an incredible Muslim voice in mainstream western media.This e-book is the best creation to his pondering that brings jointly a few of his key writings in a single quantity. It offers extracts from lots of his such a lot acclaimed books, from his early writing all over to his newest considering. Organised in transparent chapters, the extracts are conscientiously selected to discover the subjects of Islam, technology and cultural relations.Drawn from quite a lot of assets, this Zia Sardar reader is an available creation to the contemplating one of many major cultural theorists of our time."One of the best intellectuals at the planet." bring in compliment for Why Do humans Hate America?"[A] refined and grimly a laugh analysis." Houston Chronicle"[A] worthwhile problem to the typical American assumption that foreigners who dislike us are ill-informed, resentful or "evil." Baltimore Sun"Packed with tightly argued points." instances larger schooling SupplementPraise for Desperately looking Paradise:"Bounds forth with remarkable power and lightness, propelled in any respect phases by way of a fondness for wisdom and inquiry." New Statesman"At as soon as earnest and funny, light-hearted and profound, this can be a ebook that screens a sustained skill for self-questioning of a type that has few parallels within the liberal West." self reliant

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To spend more time in learning is better than spending more time in praying – the support of the religion is abstinence; it is better to impart knowledge one hour in the night than to pray the whole night. As such, a religious scholar is no more righteous than a scientist; under Islam both are equally religious and equally important. The new Islamic universities, therefore, cannot be based on a false dichotomy of religious and secular, rational and non-rational: by the very fact that they provide a knowledge base for Muslim civilisation, all knowledge they cultivate, whether based on reason or revelation, must be Islamic.

C. How do these institutions, both those functioning and those in the advanced stages of planning, differ from such classical Islamic seats of learning as al-Azhar University in Cairo, and the centres of learning in Qom (Iran) and Najaf (Iraq)? And how do they differ from the more recently established traditional models, such as the Darul Uloom (House of Knowledge) in Deoband, India, and the Islamic University of Medina, Saudi Arabia? Are these institutions going to perform the age-old function of producing religious scholars or will they have broader objectives?

This unintentional description of what appear to be Islamic alternatives to western disciplines has two consequences. First, by making Islamic alternatives a subspecies of western disciplines it makes the western discipline and its methodology the arbitrator of what is worthy and of value. Second, it denies the independent validity of such Islamic disciplines as Islamic economics, Islamic architecture, Islamic political theory and Islamic science. Of course, in reality all Islamic disciplines are subspecies of the genus Islam and derive their validity, value orientation and methodology from the worldview of Islam and not from the counter western disciplines.

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