EDITORIAL
With this fourth issue of 1993, we have completed ten years of publishing the American Journal of Islamic Social Sciences (MISS). We started our journey in 1984 with two issues published during the year under the title of American Journal of Islamic Studies. The next year it was transformed into th...
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International Institute of Islamic Thought
1993
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oai:doaj.org-article:6b08b23346ae4aadb92aab0d51a157602021-12-02T19:22:54ZEDITORIAL10.35632/ajis.v10i4.24692690-37332690-3741https://doaj.org/article/6b08b23346ae4aadb92aab0d51a157601993-01-01T00:00:00Zhttps://www.ajis.org/index.php/ajiss/article/view/2469https://doaj.org/toc/2690-3733https://doaj.org/toc/2690-3741 With this fourth issue of 1993, we have completed ten years of publishing the American Journal of Islamic Social Sciences (MISS). We started our journey in 1984 with two issues published during the year under the title of American Journal of Islamic Studies. The next year it was transformed into the American Journal of Islamic Social Sciences (AJISS). The first decade has been quite a pioneering experience, and by now we have been able to identify a growing pool of thinkers, writers, and social scientists who are participating in our endeavor to promote a scholarly forum on Islam. In this issue, Rosalind W. Gwynne's paper is part of a continuing discussion on sunnah. She demonstrates that, in Islamic texts, sunnah does not refer only to the Sunnah of the Prophet, of the local community, or of the Companions and the early community; it can refer to the "Sunnat All&" (the practice of God). She reviews the occurrence of the word sunnah in the Qur'an and, by analyzing some tafair and early documents, shows that it also refers to the universal and unchanghg rules that Allah has established and set into motion. She quotes Wensinck's Concordance of Hadith, in which sunnah has been used in the context of "Sunnat Alliih alongside with "Sunnat a1 Nabi" and sunnah in other senses. Social scientists must concentrate on the "Sunnat AllW in order to understand the universal laws of Allah that govern social phenomena. Louay Safi provides a methodological approach that recognizes revelation as a primary source of knowledge and seeks to use both text and action analysis techniques as necessary theory-building tools. He argues that scientific activity presupposes metaphysical knowledge and that, furthermore, it is even impossible without transcendental ptesuppositions. He also contends that revelation's truth is rooted in empirical reality and that the quality of evidence supporting revealed truth is of no less caliber than that justifying empirical truth. Ebtihaj Al-A'ali presented her paper on "Assumptions Concerning the Social Sciences: A Comparative Perspective" at a recent Toronto, Canada, confemce dealing with cross-cultural knowledge. She summarizes briefly ... Sayyid M. SyeedInternational Institute of Islamic ThoughtarticleIslamBP1-253ENAmerican Journal of Islam and Society, Vol 10, Iss 4 (1993) |
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DOAJ |
| collection |
DOAJ |
| language |
EN |
| topic |
Islam BP1-253 |
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Islam BP1-253 Sayyid M. Syeed EDITORIAL |
| description |
With this fourth issue of 1993, we have completed ten years of publishing
the American Journal of Islamic Social Sciences (MISS). We
started our journey in 1984 with two issues published during the year
under the title of American Journal of Islamic Studies. The next year it
was transformed into the American Journal of Islamic Social Sciences
(AJISS). The first decade has been quite a pioneering experience, and by
now we have been able to identify a growing pool of thinkers, writers,
and social scientists who are participating in our endeavor to promote a
scholarly forum on Islam.
In this issue, Rosalind W. Gwynne's paper is part of a continuing discussion
on sunnah. She demonstrates that, in Islamic texts, sunnah does
not refer only to the Sunnah of the Prophet, of the local community, or
of the Companions and the early community; it can refer to the "Sunnat
All&" (the practice of God). She reviews the occurrence of the word
sunnah in the Qur'an and, by analyzing some tafair and early documents,
shows that it also refers to the universal and unchanghg rules that
Allah has established and set into motion. She quotes Wensinck's Concordance
of Hadith, in which sunnah has been used in the context of
"Sunnat Alliih alongside with "Sunnat a1 Nabi" and sunnah in other
senses. Social scientists must concentrate on the "Sunnat AllW in order
to understand the universal laws of Allah that govern social phenomena.
Louay Safi provides a methodological approach that recognizes revelation
as a primary source of knowledge and seeks to use both text and
action analysis techniques as necessary theory-building tools. He argues
that scientific activity presupposes metaphysical knowledge and that, furthermore,
it is even impossible without transcendental ptesuppositions. He
also contends that revelation's truth is rooted in empirical reality and that
the quality of evidence supporting revealed truth is of no less caliber than
that justifying empirical truth.
Ebtihaj Al-A'ali presented her paper on "Assumptions Concerning the
Social Sciences: A Comparative Perspective" at a recent Toronto, Canada,
confemce dealing with cross-cultural knowledge. She summarizes briefly ...
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| format |
article |
| author |
Sayyid M. Syeed |
| author_facet |
Sayyid M. Syeed |
| author_sort |
Sayyid M. Syeed |
| title |
EDITORIAL |
| title_short |
EDITORIAL |
| title_full |
EDITORIAL |
| title_fullStr |
EDITORIAL |
| title_full_unstemmed |
EDITORIAL |
| title_sort |
editorial |
| publisher |
International Institute of Islamic Thought |
| publishDate |
1993 |
| url |
https://doaj.org/article/6b08b23346ae4aadb92aab0d51a15760 |
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AT sayyidmsyeed editorial |
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1718376682376658944 |