There was some conversation at the 2nd Annual Defining Islamic Psychology conference this weekend about the de-colonization of knowledge and producing Islamic knowledge (psychology), versus merely Islamicizing knowledge (psychology) and again, the solution lies more in regaining confidence in Islam itself for it is this—our confidence in what we believe to be right and true that colonialism successfully undermined—that will give us the most bang for our buck in terms of what we “spend” of our various resources in the quest to produce a genuine Islamic psychology. Without dealing with the elephant in the room (our lack of confidence in Islam) virtually all other gestures and efforts will be nothing other than maintaining the position over us colonial mindsets and epistemologies hold by either confirming they are our masters in that we must focus exclusively on fighting the specters of colonialism or deeming them our masters to which we must capitulate lock, stock, and barrel.
“Among the people there is someone whose words about the life of this world excite your admiration, and he calls Allah to witness what is in his heart, while he is in fact the most hostile of adversaries. When he leaves you, he goes about the earth corrupting it, destroying crops and animals. Allah does not love corruption. When he is told to have regard for and fear of Allah, he is seized by pride which drives him to wrongdoing. Hell will be enough for him! What an evil resting-place! And among the people there are some who give up everything, desiring the good pleasure of Allah. Allah is Ever-Gentle with His slaves. You who believe!, enter Islam totally. Do not follow in the footsteps of Satan. He is an outright enemy to you.” Qur’an 2: 204-208
We continue our reading of M. A. Draz’s “The Moral World Of The Qur’an”, this week discussing whether or not Islam is a “universal religion”, meaning is the morality of the Qur’an universally binding: if so, how, and if not, then why should non-Muslims take its message seriously?