Abstract
From the viewpoint of sociological analysis, the social relations of all Muslim societies through Islamic history have been constructed on the basis of norms. More significantly, these norms have been influenced by faith and belief, and these religious norms have also been the ultimate goal for relations between believers. As a result, we can observe a phenomenological level of Muslim society, which is emerging in the dimension of this world (dunyā) in accord with the notion of the next world (ākhira). The key people who are in a position to create a bridge between these two apparently paradoxical ideas are the ‘ulamā’. They regard themselves as “free-floating intellectuals” who exclusively become engaged in holy, and therefore infallible knowledge. From another perspective, however, their position is not always untouched by their economic and political surroundings. They can produce innovative tradition (or traditional innovation), because their knowledge itself is regarded as sacred and firm, although their methodology or practice of it can be on the cutting-edge of a given era or region. How have we reached a situation where the‘ulamā’s knowledge is seen to be as holy and inviolable as ever, but their scientific (or pragmatic) knowledge has fallen behind the times? Society might continue to function on the concrete level of dunyā for some time, but, in these circumstances, it will no longer be under the influence of ākhira.... In this paper, I will pursue a sociological analysis, relying mainly on Ibn Khaldūn’s keen insight concerning religion and society. Through considering the terms: norm (qawānīn), faith / belief (dīn / īmān), and society / community (ijtimā‘ ), I will try to offer a new perspective on existing studies, beyond Islamic and Middle Eastern studies. In accordance with other contributions in this volume, the context of Muslim historical study will be illuminated through an Islamic perspective, without the need to revert to Western criteria.
