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Khairulyadi, A Quest For Islamic Paradigm: Towards The Production Of Islamic Knowledge

69

A Quest For Islamic Paradigm:
Towards The Production Of Islamic
Knowledge
By: Khairulyadi, MHSc
Lecturer of Sociology Departement Faculty Social and Political Sciense
Syiah Kuala University Banda Aceh
Abstract
This paper examines the deficiency of western paradigm in potraying human nature and
thus proposes that there is a need for paradigmatic shifting if islamic methodology and
knowledge is desired. While western based paradigm is helpful in underlining socially
tangible context of human life, it fails to undestand human in its very nature. Those
paradigms see human as, and confined to a mere bodily mundane creature but denying
human intangible side, that human too is a spritual being. As a result, and due to
differing principal and idiological standpoint, western paradigm is deemed inappropriate to
grasp a full view of human nature as oppose to that of Islamic Tawhidic paradigm that
sees human, by nature, as a material and non-material being. Hence, the Islamic
paradigm is considered as an only paradigm applicable to, and suits the need of Islamic

methodology in order to be able to produce Islamic knowledge.
Key Words: Paradigm, Islamic Knowledge

Introduction

that the existing and established

This paper assumes that to

paradigm, such as positivism and

produce Islamic knowledge is

constructivisme is fundametally

possible if and only if there exists

seen insufficient and therefore

Islamic methodology based on

deemed irrelevant to produce

Islamic paradigm. This further

Islamic knowledge. Second, that

signifies

hypotetical

a paradigmatic shifting is needed,

standpoints of the paper. First,

and is a prinsipal pre-requisite, for

two

70 Jurnal Sosiologi USK, Volume 10, Nomor 2, Desember 2016

Islamic knowledge to be possible.

considered as an only appropriate

The paper purports

paradigm

to answer

on

which

Islamic

two questions: firstly, why does it

knowledge are based. At the end,

need a new paradigm in order to

the paper shall propose some

produce

philosophical

Islamic

knowledge?

Second, what is the paradigm

Islamic

upon which the production of

from

Islamic knowledge is built?

methods

foundations

methodology
Islamic
to

derived

paradigm
produce

of
as

Islamic

knowledge.
In order to provide answer to the
first research question, the paper

Paradigm:

shall

Framework

draw

insufficiency

attention

to

of

western

two

the

a

Definitional

paradigms namely Positivism and

Literally, a paradigm is a typical

Constructivism. While the former

example or model to be replicated

is seen as a closed paradigm, the

or followed ( Gordon (ed,),

latter is simply seen as a too open

1998.). Kuhn (1970) .understands

paradigm.

paradigm is universally recognized

The

two

fail

to

understand the complexity of

scientific

achievements

human very nature. Both are

provide model for problems and

reductionism since they reduce

solutions. It is based on one or

human from its soul and confine

more past scientific achievements

human as a mere bodily creature.

that some scientific community

Likewise, to answers the second

acknowledged as supplying the

question, the paper shall discuss

foundation for its practices. Since

Islamic paradigm which is at

paradigm is an example or a

variance with the positivistic and

model

constructivistic paradigm. It is

particular coherent traditions of

from

which

that

spring

Khairulyadi, A Quest For Islamic Paradigm: Towards The Production Of Islamic Knowledge

71

scientific research, it is therefore

serve as a touchstone in guiding

often called as Meta-theory. Meta

activities.( Guba and Lincoln,

theory is theory about theory, or

1989) A paradigm is therefore a

kind of research that is meant to

community’s perspective on the

research rather than to findings

world, its set of beliefs and

(Moten, 1990). For this reason,

commitments because a paradigm

paradigm is also defined as very

guides a particular community’s

basic

meta-theoretical

selection of problems, evaluation

assumptions.

Meta

theory

of data and advocacy of theory

assumptions refer to those that

(Holt and Turner, 1972). In line

relate

with this notion, Islamic divine

to

the

questions

of

appropriateness, consistency, and

teaching

comprehensiveness

fundamental

of

the

as

a

general

guiding

light

and
of

theories used to explain the what,

Muslim society is considered as a

the how, and the why a particular

paradigm in itself

phenomena understudy (Ragab,
1993).
Insufficiency
Within the context of this paper,

of

Western-

Based Paradigms

paradigm is understood in its
simplest terms which is a pattern

This part attempts to show that

or

western

framework

that

gives

paradigmatic

organization and direction to a

methodology is incomplete and

given

scientific

therefore not applible to produce

investigation (Holt and Turner,

Islamic knowledge. Ismail Raji Al

1972). Or in Guba and Lincoln’s

Faruqi in Bagader (1983) argues

words, a paradigm is a basic set of

that there are at least three major

beliefs, a set of assumptions that

justifications

area

of

to

prove

this

72 Jurnal Sosiologi USK, Volume 10, Nomor 2, Desember 2016
insufficiency. The first is the

humanities from the knowledge

denial of relevance to a priori

they produced. The concern and

data. All the data to study reality

application

are reduced to the data of natural

becomes utterly personal and

sciences. It must be observable,

individualistic.

of

knowledge

measurable by the sense, and
isolable

from

Therefore,

one

to

another.

discover

the

Furthermore, western paradigm,
in

the

the

process

of

its

sufficient cause of phenomena is

development has absorbed the

enough by merely basing on the

forces

senses’ observation. This denial

projecting the western worldview

then

that

leads

to

the

second

of
is,

time

and

being

instrisically

insufficiency namely the false

materialistic,

sense of objectivity. The data is

immidiate gains than long term

the only available object to

ethical utility. The standpoint of

understand reality. These data are

western paradigm was resulted

immune

and

to

the

nature

and

derived

is

space,

based

from

on

western

characters of the observer. The

experiences. western thinkers also

data will speak for themselves.

have given no ample attention to

The data must be freed from all

other

personal biases and prejudgment

theoritcal framework. (Farooqi,

while it is not fully possible.

1994).

experiences

and

and

Consequently, the whole reality
therefore subject to explanation

It is not an exaggeration to argue

of these data. The third is that the

that by western paradigm, it may

western paradigm is personalist in

lead

its nature. This implies that

advancement in the sense that

western paradigm separates the

knowledge is produced only for

to

the

intellectual

Khairulyadi, A Quest For Islamic Paradigm: Towards The Production Of Islamic Knowledge

73

the sake of knowledge. It never

two paradigms namely Positivism

goes beyond it, however. It falls

and Constructivism.

short

in

maturing

self

and

spiritual development. This is to

Positivistic Paradigm

say, by basing merely on sensory
data, it produces an imbalanced

Positivism is a rationalistic and

growth between the mind and the

empiricist

soul and fragmentation of the self

underlying

and

positivism are that the social

knowledge.

Western

philosophy.
assumptions

reality

also

analyzed in the same way as the

to

comprehend,

be

studied

of

theoritical costruct and paradigms
failed

can

The

and

of

natural world. Thus, the ways

nonwestern, third world society

proposed to study the world

of particular. It has its distict

reality is a method which is value

values,

and

free according to which the

hardly

explanations of causal nature can

appreciate

the

norms,

worlview

which

ethos

ethos
is

applicable to non western sociocultral

environement.

Fail

be provided.

to

notice this will bear consequence

According to Lincoln and Guba

on, and result in, a contradiction

(1991),

and distorted view of social

positivism is rooted the belief that

realities. (Farooqui, 1994)

there exists a reality that is

the basic system of

governed by absolute natural
To complicate the discussion, the

laws. The thing to be done is to

attention now shall be paid to see

discover what is the true reality

in particular the insufficiency of

and how is it working by using

western paradigms by focusing on

the sensory data. The ultimate aim
of science therefore is to predict

74 Jurnal Sosiologi USK, Volume 10, Nomor 2, Desember 2016
and control natural phenomena. it

observations, so that what

implies

is true at one time and

a

generalization

problems,

that

situations,

circumstances

are

place

may

under

replaceable

appropriate circumstances

since they are treated as timeless

such as sample also be

and context-less.

true at another time and
place.

Lincoln and Guba (1991), further
summarize

five

assumptions



underlying

causality: there are no

which

effects without causes and

upon

positivism rests, as follows:.




An

no causes without effects.

ontological



An axiology assumption

assumption of a single,

of value freedom that is

tangible reality that can be

that

broken apart into spices

guarantees that the result

capable of being studied

of

independently: the whole

essentially free from the

simply the sum of its

influence of any value

parts.

system.

An

the
an

methodology
inquiry

are

epistemology

assumption



An assumption of linear

about

the

In the light of these assumptions,

possibility of separation of

we may see some shortcoming of

the observer from the

this positivistic paradigm . it

observed,

prevents

the

knower

from

being

open

from the known.

paradigm. For the data is given a

As assumption of the

too much room to determine

temporal and contextual

reality.

independence

psychological

of

It

ignores
and

the
social

75

Khairulyadi, A Quest For Islamic Paradigm: Towards The Production Of Islamic Knowledge

influences on certain data. This is

improve human condition). In

to

positivistic

nutshell, the more detached the

paradigm imposes limitations on

researchers are from the data

the researchers to merely pay

collected, the better off she or he

attention to the data alone. It has

is since interaction with the data

nothing to do with personal

might affects the results ( Zahra,

biases and religious values since

2011)

say

that,

the

the data are the only source for
getting to know reality as it is. In

Constructivistic Paradigm

positivistic methods, all variables

Constructivism is considered as a

are controlled consciously. There

less rigid paradigm. It has the

is

potential

no

place

for

interaction

for

bringing

more

between the researchers and the

rooms for transformations and

participant.

may pave the way to understand

Consequently,

this

prevents the positivistic paradigm

the complexity of social reality.

and all related research methods

Guba and Lincoln (1991) identify

from being open. Therefore, there

four basic assumptions of the

will be no transformation for

constructive paradigm, those are

human since transformation is

as follows:

hindered within the rigidity of its
methods.

Transformation

prevented

consciously



An

ontological

is

assumption of multiple,

and

constructed and holistic

scientifically by statistical and

reality: reality exists in the

manipulation data (Lincoln and

form of multiple mental

Guba,

constructions.

1991).

furthermore,

Bagader, (1989
views

that

this

paradigm thwarts the efforts to
understand

humanity

and

to



An

epistemological

assumption

about

the

76 Jurnal Sosiologi USK, Volume 10, Nomor 2, Desember 2016



knower and the known as

reason, perceptions of reality are

interactive and inseparable

liable

An

process of the study.

assumption

temporal

and

of

change

during

the

context
time

Because of this relativity, this

bound,

paradigm thus rejects the notion

working hypotheses and

of an objective reality and holds a

ideographic

subjective position instead. It

dependence:
and

only

context

statements

takes

are possible


to

the

position

that

the

of

researchers’ goals is to understand

all

the multiple social constructions

entities are in state of

of meaning and knowledge rather

mutual

simultaneous

than to see reality as it is since the

shaping, so that it is

knower and the known are

impossible to distinguish

integrated part within the process

causes from effects

of inquiry. In short, this signifies

As

assumption

causality

and

that

that to understand a concept
From the above point, we can

simply means to make sense of

clearly see that this paradigm is at

the world, to understand it.

conflict

against

positivistic

paradigm.

According

to

this

Furthermore,

constructivism

paradigm, reality is relative. It

paradigm is a holistic approach.

exists in the form of multiple

For its aim is to understand

mental constructions, which is

phenomena as whole. It looks for

socially

experientially

the unifying nature of particular

constructed. Their forms and

settings. This holistic approach

contents are dependent on the

implies that the whole is merely as

persons who hold them. For this

a complex system. It also implies

and

Khairulyadi, A Quest For Islamic Paradigm: Towards The Production Of Islamic Knowledge

that

a

description

and

77

paradigms. It has been noted that

understanding of a person’s social

positivistic

environment or an organization’s

objective, based on a priori data,

political context is essential for

and individualistic. At the same

overall understanding of what is

time, it has also been clear that

observed. Thus, it paves the way

this paradigm seems to be sort of

to a greater attention to settings,

closed paradigm since it is too

interdependencies,

complexities,

much relying on the data rather

idiosyncrasies, and context. What

than the inter-play between the

to be done is to seek the essence

data and the observers and its

of the life of the participant, to

social

sum up and to find a central

would like to sum up another

unifying principle. In nutshell, as

viewpoint on its insufficiency to

described by Guba and Lincoln

bring about good to human as far

(1991), Constructivist researcher

as human nature as material and

sets

non-material

out

to

understand

the

in

its

circumstances.

stance

Here

creature

is

I

is

situation and describe it, making

concerned and to see as to why it

no attempt to manipulate, control

is inappropriate to be acceptable

or eliminate situational variables

to produce Islamic knowledge.

or any development as it occurs,
but accepting the complexity of

To begin with, Positivistic has

changing situation.

created fragmented knowledge
through its secular and one-

Islamic paradigm

dimensional epistemology stance.

Now the discussion shall be

What is not tangible and visible

directed to the characteristics of

for them is not worth researching

Islamic paradigm and how it

and studying. It simply does not

differs with those two western

exist unless it could be proved

78 Jurnal Sosiologi USK, Volume 10, Nomor 2, Desember 2016
otherwise through the sensory

constructivistic

data. As far as there are no

aforementioned, this paradigm

sensory data available to prove it,

based on the interplay between

it would remain the same and

researchers and participants. It is

cannot be a subject matter of

associated with subjectivity rather

study. It is simply beyond the

than

reality. Thus, this paradigm is

according to constructivist is

actually divided and fragmented

subjective

the sacred that lies inside human,

constructed. That is to say,

and it remains invisible, from the

constructive

profound- the secular that visible

nature of reality is relative, and

outside. The rational is that they

therefore there is no objective

have to be practical and worldly.

reality out there: nothing is

For

positivist

absolute: everything is relative.

paradigm is actually at loss by

On the other hand, positivists see

fragmenting between the inner

as objective and exists somewhere

and

outside

this

the

assumption

reason,

outer

based

on

that

human

is

with

paradigm.

objectivity.
and
believe

Reality
socially

that

the

Consequently,

As

the

research.
knowledge

is

embodied two different devises;

associated with pure objectivity

body and soul. Therefore, the

and absolutism.

more they feel fragmented the
more the feel pain of separation

This principle of subjectivity and

with their inner selves (Zahra,

objectivity is actually one among

2011).

others

principles

that

distinguishes constructivists from
Furthermore, dissatisfaction with

positivists.

positivism prepares the grounds

Islamic point of view, both are

for

sort of reductionism, though

the

emergence

of

However,

from

Khairulyadi, A Quest For Islamic Paradigm: Towards The Production Of Islamic Knowledge

79

constructivism reduces the scope

reality is fixed, what is remaining

of fragmentation and allowing for

is the ways to arrive at those

more humanistic methods of

realities.

inquiry at the worldly level only.
Even so, constructivism, to some

Having arrived at his point, the

extents, is seen more appropriate

paper

to be used to know reality since it

discussion

allows different contexts and

paradigm

perspectives to be used. Because

foundations for the methods to

it is through this paradigm that

produce Islamic knowledge. To

issues related to the heart and the

begin the discussion, in order to

soul started to be acceptable,

know the Islamic paradigm it is

because the main assumption of

important to understand first the

constructivist is that the nature of

nature of human. In Islam human

reality is relative (Zahra, 2011).

are Khilafah. Khilafah is a principle

Some researchers have taken that

that man is the vicegerent of

to

mean

(Feyerabend,

shall

now
on

turn

the

that

the

Islamic
provides

everything

goes

Allah on earth. God has place the

1991).

Then,

universe at man’s disposal. For

constructivist is opening the room

this

reason,

Islam

for more new paradigm to be in

human as both the players as well

between that may lead to studies

as the recipients, the producer

of spirituality if used in the right

and not as merely a customer of

context ( Zahra, 2011). But still,

knowledge. Human is therefore

it is not sufficient to be used to

given the honor and favor, the

produce Islamic knowledge for in

huge amount of ability and

Islam the truth is fixed and rigid

potentiality for the purpose of

in the sense that it is acceptable

humanizing

for all times and places. The

improving life. Allah says:

the

considers

earth

and

80 Jurnal Sosiologi USK, Volume 10, Nomor 2, Desember 2016
they
We have honored the sons of

are

material,

a

combination

observable,

of

empirical

Adam; provided them with transport on

aspects enriched with spiritual,

land and sea; given them for sustenance

non-emperical

things good and pure; and conferred on

soul. It is manifested in such a

them special favors, above a great part

way that it is an integrated,

of our creation” (Al Israa: 70).

indivisible unity. Therefore, all
human

aspects

activities

namely

must

be

In another verse there is plainly

understood as a concomitant of

asserted that man was created to

the dynamic interplay between

operate as the vicegerent, the trust

these two entities. To understand

keeper and the co-worker of God

human by only focusing one

on the earth. Allah says:

aspect and neglecting the other is
simply a reduction. Humanity

“He it is who created for you all

cannot be understood when it is

that is on the earth.” (Al-Baqarah:29).

reduced to just one of these two

“And it is He who has made

components.

generations after generations, replacing
each other on the earth.” (Al-

Furthermore, another important

An’am:165) “O you believe, betray not

point, which is of important to

Allah and His messenger, nor betray

note down here, is the concept of

knowingly

things

tawhid. Tawhid is a principle of

entrusted to you, and all the duties

Oneness of God. In Islam, it is a

which Allah has ordained for you.”

starting point of the concepts of

(Al-Anfal:27).

unity in all aspects of life, which

your

Amanat,

means

that

it

has

to

be

As khalifah, human is not merely

subservience to the oneness of

seen as a material being. Rather,

God. (al-Faruqi, 1982). The tawhid

Khairulyadi, A Quest For Islamic Paradigm: Towards The Production Of Islamic Knowledge

81

worldview is considered as a

these two aspects. Referred to Al-

landscape on which all human

Quran, the interaction between

activities have to be based. It

the two has been happening since

provides a unitary worldview of

the earliest time before human

universe. It views realities as

beings were brought into the

coherent whole, which cannot be

world. There was an agreement

understood in isolation (Farooqui,

made between human’s souls and

2002).

their creator to proclaim that He
is their One and Only Lord, their

Having explained this peculiarity

Sustainer. This event in fact

character of human, and the

signifies

worldview of tawhid, it is now

relationship between humanity

plausible

the

and God has been established

discussion to see some basic

since the first day of humanity.

principles of Islamic paradigm of

Allah says:

to

proceed

methodology. Based

on

to

draw

four

the

spiritual

the

above two landscapes, I would
like

that

“When thy Lord drew forth

main

from the children of Adam-from their

characteristics

of

Islamic

loins- their descendants, and made

paradigm

methodological

testify concerning themselves saying: Am

in

study, as follows:

I not our Lord (Who cherishers and
sustains you?) the said Yea! We do
testify. (This) Lest ye should say on the

1.

It is a holistic paradigm.

Day of Judgment: we were never

It is noted above that

mindful, or lest ye should say: our

human is a material and non-

fathers before us may have taken false

material being. For this, there will

gods, but we are their descendants after

always be an interaction between

them wilt Thou destroy us because of the

82 Jurnal Sosiologi USK, Volume 10, Nomor 2, Desember 2016
deeds of men who were futile. (Al-

dichotomy between mind and

Quran 7: 172-173)

body, as well as between inner
and outer, between spiritual and

Afterwards, Individuals human

profane dimension. Both are an

beings are then born and brought

integrated entity, which cannot be

up in human environments. Two

understood in isolation.

possibilities then would come up

result,

they may either keep spirituality

dichotomy whatsoever between

(fitrah)

become

the inner and the outer because

forgetful of their God and His

the two (the inner world of mind

covenant and thus go astray.

and soul, the outer world of

Nevertheless, for the good of

matter) give rise to each other.

unbroken

or

there

would

As a
be

no

human, God sends messengers
with

books

containing

prescriptions as to how to return,
to

remember

the

2. The Islamic paradigm is
religious and rational.

original
It is both divine and realistic.

covenant.

What relates these conceptual two
At this point, it is clear that Islam

frameworks

assigns a very high position to

humanity. These two aspects are

spiritual factors in determining

intertwined.

human activities. Thus, we may

spiritual, the religious, the eternal,

conclude that in Islam there can

the constant, the absolute and the

be no knowledge of human

ideal on one side, and the human,

activities

the material, the rational, the

and

behavior

that

is
The

divine,

the

temporary,

human beings. It is for this reason

relative and the actual at the other

that

side are two entity from the same

transcends

the

mutable,

and

excludes the spiritual aspects of
Islam

the

divinity

the

83

Khairulyadi, A Quest For Islamic Paradigm: Towards The Production Of Islamic Knowledge

coin.

Both

are

intimately

no

meaning

other

than

its

interwoven in the construction of

fulfillment or non-fulfillment of

Islamic knowledge. These two are

this value. By this, thus reality has

working together to create one

to be studied within the context

conclusion. While the divine to

of

provide ground for spiritual level,

fulfillment of values, within the

the humanity, the reason, is to

modality of value-realization or

provide ground for material level.

value violation. This signifies that

Although they are working at

outside that modality, reality is

different levels, they are working

nothing at all. As consequence, it

toward one ultimate goal. To

is worthless to seek to establish

understand the two in isolation

knowledge

will damage the unity, harmony

without acknowledging what that

and coherence of the Islamic

reality

tawhidic paradigm.

investigation of human reality

the

fulfillment

of

ought

or

human
to

not

reality

be.

Any

must therefore lead to this the
3. The principle of the unity
of truth.

notion of “ought to be” since
truth is one and belongs to God.

This principle holds that truth is a
modality
inseparable

of

God

from

and

Him.

is

4.

The

Principle

of

Ummatism

The

existence of reality is simply

This

is

the

coming from God. Therefore,

universality of Islamic knowledge.

God is its creator and ultimate

(Al-faruqi, bagader)

cause. Its meaning and its values

universe has been created by

are at the same time derived from

Allah SWT. His glory and mercy

God will which is its ends and

permeates all manifestations of

ultimate purpose. Its actuality has

reality.

Nothing

principle

of

The entire

moves

and

84 Jurnal Sosiologi USK, Volume 10, Nomor 2, Desember 2016
develops

out

of

God’s

knowledge. The laws of Allah
govern this universe. It is an
ordered universe. All its pieces are
finely tuned to the ultimate reality.
And it is a purposeful universe
with an underlying moral intent
therein. That is why He exhorts
man

to

study,

probe

and

investigate each segment of reality
to discern His Signs. In His
mercy, he has made the vast
treasure of energy and resource
lying there accessible to human
being and beneficial to his needs.
Al-Quran says: Allah is creator of
All things and he is the Guardian and
disposer

of

all

affairs.

(az-

Zumar,39:6). Due to this Islam
does not entertain the ideas of
personal values, which is not
defined within ummatic terms.
Knowledge must bring about
good to the ummah and the
pupation of the world.

A Methodology Based on
Islamic Paradigm.
Having discussed on the issue on
the Islamic paradigm, the paper
now shall turn the discussion as
to what is the nature of Islamic
methodology. Derived from the
above Islamic paradigm, here are
some general characters of
Islamic methods to produce
Islamic knowledge should have.


It

has

to

turn

the

manifestation of reality as
a

purposeful

universe

designed with a moral
intent. This manifestation
has to be manifested to
bring

about

transformation
good,

towards

towards positive

change to all humankind.
At the same time, it has to
draw all these positive
changes at all levels -the
personal, the social and
spiritual and unite them
into one coherent whole.

Khairulyadi, A Quest For Islamic Paradigm: Towards The Production Of Islamic Knowledge



The method has to be an



85

It is a mission to seek to

attempt to link together

find a way to the truth,

the parts of reality into

not merely an acquisition

the whole. It should seek

of knowledge process. In

the pieces of reality into

other words, it assigns a

the

The

purpose to the acquisition

assumption is that the

of knowledge to seek the

individual is merely parts

reality, to recognize Allah

of

order;

and promote the good to

individuals’

humanity. Therefore, it

truth is a reflection of the

should not be directed to

cosmic truth. In fact, it

be harmful to the social

subserves the intent and

and moral fabric of the

design of creator. Since

humanity.

total

the

design.

cosmic

therefore,

the truth is just one, then



It

must

be

able

to

the reality must be united

transcend

as one, too. Hence, an

bringing

event alone is meaningless

knowledge of the unity of

unless it is linked to the

the natural, human and

whole. By doing so, it can

the divine principle under

reduce the fragmentation

the realization of the unity

of knowledge from the

of God’s knowledge. By

individual self, society and

this, it can eventually

therefore can eventually

transcend the material to

produce Islamic holistic

the spiritual level.

knowledge which aims at
transforming individuality
and society.

the
them

soul,
to

the

86 Jurnal Sosiologi USK, Volume 10, Nomor 2, Desember 2016
Conclusions

material being.

Hence, the

is

Islamic paradigm is considered as

helpful in underlining socially

an only paradigm applicable to,

tangible context of the complexity

and suits the need of Islamic

of human life, but fails to

methodology in order to be able

undestand human in its very

to produce Islamic knowledge.

Western

based

paradigm

nature, that human are seen as,
and confined to a bodily socially
tangible mundane creature but
denying human intangible side,
that human too is a spritual being.
While the positivistic paradigm is
a

closed

paradigm,

transformation

is

consciously,

prevented
constructivist

a in that because they understand
reality as relative in the sense it
depends on its contexts.
As a result, and due to differing
and

AL-FARUQI, I. R. Al-Tauhid, its
Implication for Thought and
Life. Herndon, Virginia:
International Institute of
Islamic Thought (IIIT),
1982.

whereby

paradigm are considered too open

principal

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88 Jurnal Sosiologi USK, Volume 10, Nomor 2, Desember 2016