In Islam, research in general is meant for human being to gain hidayah (divine guidance), to know the Creator and understand the purpose of creation. Indeed, the Qur’an was revealed to human being as a book of hidayah (Qur’an, 2: 2). Hidayah can be obtained via studying ayat al-maqru’ah (the readable signs) or ayat qawliah (the verbal signs) and ayat al-manzurah (the observable signs) or ayat kawniyyah (the natural signs). While the former, which is more superior, refers to knowledge from the Qur’an and Hadith, the latter relates to observations of physical and social phenomena.
Note: This writing is extracted from a chapter “An integrated Methodology for the Social Sciences” by Alizi Alias and Noraini M. Noor in a book “Psychology from an Islamic Perspective” edited by Noraini M. Noor.
Before continuing further, a distinction has to be made between research in Islamic studies such as `aqidah (Islamic creed), fiqh (Islamic legality), and akhlaq (Islamic ethics), and research in the social sciences. While both are meant for human being to attain hidayah, research in Islamic studies is meant more to guide behaviour (e.g., what food is considered halal or haram) as opposed to describing and understanding behaviour (e.g., why people in some contexts do not abide by this halal/haram ruling) as in the social sciences.
Research in Islamic studies focuses on the systematic methods to study the Qur’an and Hadith to find facts and/or to derive “theories” about divine guidance in terms of aqidah, fiqh, and akhlaq. The most systematic method in Islamic studies is Usul Fiqh (Principles of Islamic Jurisprudence) where the objective “…is to regulate ijtihad (independent reasoning) and to guide the jurist in his effort at deducing the law from its sources (Qur’an and Hadith)” (Kamali, 1991, pp. 3). Note the similarity between the principle of Usul Fiqh and that of scientific research, which is to regulate the process of “independent research” and to guide the “researcher” in his effort at deducing the law (of behaviour) from its sources (physical and social phenomena). Note also that although Islamic scholars of ijtihad (mujtahidin) aim to deduce Islamic Laws, these “laws” remain solely as “theories” because only Allah knows best about the rulings and regulations. That is why we have multiple madhhab in fiqh just as we have multiple perspectives in the social sciences. The effort to find the “laws” continues and is a never-ending process. However, one should bear in mind that no ijtihad is allowed on definitive matters such as the usul (principle) of `aqidah, the basic rulings in fiqh (such as salat and zakat), and the various principles of akhlaq.
On the basis of the above premise, the Qur’an and Hadith are our first sources of reference for finding any “law” or “fact” about human behaviour. In studying the Qur’an and Hadith, “law” and “fact” can only be deduced from dalil qat`iyy (evidence that are definite in terms of their sources [thubut] and definite in terms of their interpretations [dilalah]). If the evidence is conjecture with respect to their sources and interpretations, we can only deduce “theories”. That is why once “theories” about human behaviour are deduced; they may be challenged or put to the test by other social science researchers, just as the “fiqh” (the theory of behavioural rulings) can be challenged by other experts in fiqh.
Though we have only touched on Usul Fiqh method, there are other systematic methods in the Islamic tradition for studying the Qur’an and Hadith such as the Sciences of Qur’an (which includes the Principles of Tafsir or Exegesis) and the Sciences of Hadith (which includes the science of Hadith narration and the science of Hadith text). Both of these disciplines are used in Usul Fiqh too but are limited to understanding rules and regulations of behaviour only (fiqh). Islamic scholars who delve in the sciences of the Qur’an and Hadith have provided valuable information in their commentaries of the verses and traditions beyond fiqh issues which can be put to good use by Muslim social scientists, as in the fields of da`wah (Islamic call) and tasawwuf (Islamic mysticism).
As in other scientific research, the objectives of social science research are to describe, predict, explain, and control social phenomena. However, as a Muslim researcher, these objectives must be considered simultaneously with the objective of receiving hidayah. Description, prediction, and explanation should bring us closer to accepting hidayah whereas control should allow us to help other people receive hidayah. To put this more succinctly with respect to basic and applied social research, whereas the objective of basic social science research is to understand human behaviour and mental processes, that of applied social science research is to solve human problems. These two objectives of basic and applied social research are synonymous with our roles of abid and khalifah of Allah.
The Qur’an encourages human beings to study the physical and social phenomena around them, and this can be seen in the following verse “Soon We will show them Our signs in the (furthest) regions (of the earth), and in their own souls/selves until it becomes clear to them that this is the Truth” (41: 53). The word “afaq” refers to horizons and can be anything that is perceived by the senses in the realms of the physical, natural, and exact sciences such as physics, chemistry, biology, zoology, botany, and physical geography. The word “anfus/nafs” which denotes souls/selves relates to human being and includes the domain of social or human sciences such as psychology, sociology, anthropology, political science, communication, economics, laws, and human geography. This encouragement to question, examine and understand ourselves can be seen in many other Qur’anic verses, such as “On the earth are signs for those of assured faith. As also in your own souls/selves, will you not then see?” (51: 20-21); “Say: Travel through the earth and see how Allah did originate creation” (29:20); “Allah will raise, to (suitable) ranks (and degrees), those of you who believe and who have been granted knowledge” (58: 11).
Muslim social scientists are free to explore questions about human beings and the world they live in as long as they follow the general rulings of the Qur’an and Hadith and do not go against definitive issues cited in these two sources such as al-ghaybiyyat (the unseen). In addition, as long as ijtihad is practiced, there is no question of social sciences becoming rigid and dogmatic.
Although the Quran as a book of hidayah encourages human being to carry out research to describe, explain and predict the many social phenomena of interest, it does not provide the proper methodology for studying these social phenomena. We, as human beings, are given the flexibility and latitude to design our own methodology for carrying out research depending on our capabilities and competence.
So, what are we waiting for, let’s do some scientific research to gain hidayah.
Yours Islamically and psychologically,
Alizi Alias
Extracted from:
Alias, A., & Noor, N. M. (2009). An integrated methodology for the social sciences. In N. M. Noor, (Ed.), Psychology from an Islamic perspective: A guide to teaching and learning (pp. 61-78). Kuala Lumpur, Malaysia: IIUM Press.
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