Dr. M.A.M. SHUKRI (1940 -2020): A RADIANT RESEARCHER IN THE SRI LANKAN MUSLIM SCHOLARSHIP

The advancement of humanity is fuelled by research. Research offers breadth and accuracy in a variety of knowledge areas. Without curiosity and inquiry, development would stall, and life as we know it now, would be very different. Researchers embellish the country and the globe with their scientific inquiries by gathering pertinent data, conducting careful analysis, and making informed decisions. Their expertise offers guidance for expanding and improving the knowledge base for social development. The history of Sri Lankan scholarship encompasses a wide array of academics and researchers who have nurtured the priceless intellectual riches of Sri Lanka in a variety of sectors.

In this vein, Late Dr. M.A.M. Shukri occupies a special position in the history of Sri Lankan Muslims’ intellectual heritage. Hailing from Matara, throughout his forty years of academic journey, he had been instrumental in educational and academic advancement of his nation and the world. For four decades, he had been a Director of Jamiah Naleemiah, an institute of Islamic studies founded by M.I.M. Naleem Hajiar (1933-2005), a philanthropist who worked for the welfare of the nation. Even though it has been three years since his demise, many people retain their memories of him through his scholarly contributions.

During his lifetime, as a multifaceted personality he played a wide range of roles such as serving as a lecturer, researcher, writer, translator, speaker, examiner, consultant, and many others. His thoughts and ideas have left an incalculable and immeasurable legacy for the community. Dr. Shukri deserves to be analysed from all perspectives and aspects. In that way, this article attempts to explicate a few of his facets that would be leading examples for the younger generation to shine in their academic life.

Multilingualism

He was a skilled polyglot who wrote numerous books and academic articles on a wide range of topics in various languages. His great mastery over the English language is demonstrated by his books like Muslims of Sri Lanka: Avenues to Antiquity (1986), Islam and Education (1979), and Mankind in Peril (1979). At the same time, his writings and speeches in Tamil include various works. Dr.Shukri’s contribution to Tamil Muslim literature is marked by books like Life and Service of Naleem Hajiar (1993), Imam Ghazzali; A Great Scholar who Made a Change in the Way of Thinking (1993), Islam and Human Rights (1996), Religion and Science (1997), and many others.

Dr. Shukri earned the hearts of thousands of listeners with his talk series “Thaththuva Viththukkal” (Philosophical Thoughts), a popular programme in the Muslim service of Sri Lanka Broadcasting Corporation (SLBC). Moreover, he used classical Arabic literature to spice up these addresses by citing works like “Qūt al-Qulūb” by Imam Abu Tālib Al-Makki (d. 996) and “Ihyā Ulūm al-Dīn” by Imam Ghazali (1058-1111). This proves his proficiency in Arabic language. To add more, his talks, conference addresses, opening remarks, speeches, and presentations in a number of languages in national and international forums echo his proficiency in multiple languages. In fact, his grasp of Sinhala language was showcased through the speeches he delivered on public stages in various functions.

Multidisciplinary Expertise

His fascination with a wide range of knowledge, the intellectual influence of his beloved lecturers, and the artistic traits exhibited by many mediaeval and modern Muslim intellectuals had a significant impact on his academic personality. He was able to accumulate a broad breadth of knowledge and insight through planned reading, research activities, and conversations with the experts of the subject-matters. Beyond Taṣawwuf (Islamic Mysticism), he experimented with many other arts and disciplines. He displayed expertise in a variety of fields, including Philosophy, Theology, History, Sociology, Tamil and Arabic literature, the Sciences of Holy Qurān, the Sciences of Prophetic tradition, Fiqh (Islamic Jurisprudence), and Research Methodology.

Some of the examples of Dr. Shukri’s scholastic discourse include the following literary works in Tamil: Al- Qurān and Theories of Life, (Book, later edition, 2007. Al- Qurān), Hadith and the Orientalists (Article, 1989, Prophetic tradition), Founders of Legal Traditions (Article, 1998, Islamic Jurisprudence), Ibn Khaldūn’s ‘Ilmul Umrān (Article, 2006, Sociology), The Origin and Development of Ṣūfi Tarīqas (Article, 1999, Islamic Mysticism), Unani Medicine in Sri Lanka (Article, 2007, Medicine), Islamic Architectural Tradition and its Historical Development (Article, 2001, Architecture), and Archaeology in Islamic Perspective (Article, 1991, Archaeology). In addition, around 120 editorial remarks he expressed on current issues in the scientific magazine “Islamiya Sintanai” (Islamic Thought) which is published by the Publication Bureau of Jamiah Naleemiah can be considered as an extensive reservoir of sciences.

Integrated Knowledge

Integrated knowledge is an intellectual act or effort that unites two theoretically distinct and inherently contradictory fields of knowledge. Some prominent Muslim scholars presented a variety of perspectives on how to approach the human sciences from an Islamic point of view and how to organise an integrated knowledge to enhance learning and teaching practises. They have also demonstrated its viability. Many of these academics such as Prof. Ismail Raji al Faruqi (1921-1986), Co-founder of the International Institute of Islamic Thought (IIIT) and the Association of Muslim Social Scientists (AMSS), and Prof. Yusuf al-Qaradhawi (1926-2022), former chairman of the International Union of Muslim Scholars (IUMS). Professor Emeritus Datὀ Abdul Hamid Abu Sulaiman (1936–2021), a former Rector of the International Islamic University Malaysia (IIUM), and Dr. Taha Jabir Al-Alwani (1935–2016), a former President of the International Institute of Islamic Thought (IIIT) have extensively written on the integration of knowledge and the Islamization of knowledge from an Islamic perspective.

In Sri Lanka, this notion was scientifically introduced in an organised manner by Dr. Shukri who joined this school of thinking in 1980’s. In his research article Islamic Knowledge Tradition (2016), he stated that there are two distinct forms of knowledge: one kind of discipline is “Al-‘Ulūm al- Naqliyyah.” that was created under the guidance of the Revelation (Waḥy), and “Al-‘Ulūm al-‘Aqliyyah,” (Human Sciences). While Islamic Sciences include the studying of Sciences of the Holy Qurān, the Sciences of Prophetic tradition, Islamic theology and Islamic jurisprudence. The other sciences such as engineering, philosophy, medicine, economics, astronomy, make up the second classification of the form of knowledge.

He claims that Islam does not view these two fields of study as inseparable. Both are more commonly regarded as forms of knowledge that fulfil two separate human intellectual requirements. Islam regards the Divine Revelation, and human intellect as the two scales that guide the fate of humanity. Man must use both levels, which should be viewed as having equal power, in order to travel as far as he can. Islam does not regard the conflict between science and faith in the same manner as Western ideologies do.

From the philosophical point of view, Dr.Shukri posits that human-made disciplines are fragmented knowledge and need for guidance from the divine message. The Holy Qurān and the Sunnah of the Prophet Muhammad (SAW) are the sources of first type of knowledge. At the same time, human intellect, observation, and investigation are used to acquire the second type of knowledge. The human reasoning enables man to make use of nature to his advantage and create a lovely outer existence by assisting him in discovering the physical senses of the universe in which he lives. The application of human intellect led to the advancement of human science and the ensuing technology. However, the Divine Message (Wahy) uplifts the man-made knowledge with the ideal aim, moral values, and rules of human life.
He continues to explain What justifies integrating the disciplines and how Islam perceives the integration of knowledge. Islam does not consider these two categories of knowledge as being incompatible. Instead, both are seen as the knowledge that satisfies two distinct human intellectual needs. In fact, Religion and Science (Book, 1994), Philosophy of Islamic Education (Article, 1985), and Islam and Education (Book, 1979), Necessity of the Prophet (Article, 1997), and many of his other writings provide more elegant explanations of the significance and function of knowledge. They made a special point of emphasising the unity of knowledge.

Also, he explained many ideologies in Western-Islamic views as a part of the idea of “Unification of knowledge with an Islamic perspective” in a way that reinforces it. He has clarified the differences between them realistically. He accomplished this by publishing books and journal articles on a variety of academic topics, including education, literature, Research method, history, psychology, morals, archaeology, ecology, and aesthetics. In addition, he has served as a model for comparative research between intellectuals and personalities like Subramania Bharathi -Allama Iqbal, Imam Ghazali-Descartes, and Ibn Khaldun-August Comte.

Research Methodology

Researchers uptake their learning or intellectual endeavour in a systematic way with the aim of developing knowledge and understanding its depth and breadth in a particular field or subject. In this regard, Dr. Shukri holds a prominent spot in the list of Sri Lankan Muslim researchers for his scientific inquiries of knowledge. As a researcher, he accurately grasped the studies, applied them appropriately, and provided examples for them. His publications in the field of study are unique and devoid of plagiarism. He had a thorough understanding of research techniques such as statement of the problem, research objectives, literature reviews, research methods, the significance of the study, and the use of primary and secondary sources. As a matter of fact, he had dealt systematically with all these crucial elements of a sound research in his academic publications. In his writings, he has increasingly used descriptive analysis, comparative study, critical viewpoint, and historical approaches.

He mostly opted the classic literature of Imams, outstanding scholars and historians, and preferred quotations from primary sources. His scientific justifications for the quotations from classical works are well understood by the researchers who seek deep understanding of well-built studies. In his studies, he also made use of historical data and philosophical viewpoints.

Here, it is appropriate to draw attention to his research attributes that contributed to the effectiveness and success of his research. He stood out with his potent concentration, in-depth reading, constant looking, wide-range of objectives, analytical ability, time management, and the capacity to gather ideas and deliver them skilfully. Other than these, his personal attributes are adorned by simplicity, moderate thinking, a non-flamboyant attitude, and utmost respect for his fellow, senior and contemporary intellectuals, and academics alike. These qualities make him even more noticeable among the other scholars.

His Research Proposal for the Next Generation

It is clear from his speeches and publications that Dr. Shukri placed a high value on knowledge, education, and research. As a result of this, he stressed the idea that society should be more interested in systematic research. He urged the society’s youth to be engaged with beneficial reading habit and research activities. According to him, among the many problems and challenges Muslims face, the two most dangerous issues are confusion of thinking and ignorance. Not only he correctly diagnosed this worrying status of Muslim, but also prescribed solutions to eradicate them from the society.

Thus, he suggested that all who are pursuing higher education, Muslim intellectuals, students in universities, and fresh graduates should pay more attention on knowledge-based research activities. In his article “The Need for Research in Muslim Society and the Islamic Perspective on Research” (2015), he recommends the following subjects such as history, education, social life, politics, economics, and religious issues to be studied widely. Based on that, he suggests various topics for further research. Among them he highlighted the topics of Muslim minority’s contributions to national unity, issues with the Muslim family structure, reasons for the rise in divorce, challenges faced by Muslim youth, negative effects of social media platforms, and studies related to the jurisprudence of Muslim minorities (Fiqh al-Aqalliyyāt). Additionally, he spoke favourably of some research methodologies such as historical evidences, social records, manuscripts, data, statistics, and interviews for well-built research. Thus, he had advocated both qualitative and quantitative research as the two main research approaches.

Finally it can be deduced that Al-Marhoom Dr.Shukri had been the spring of Sri Lankan Muslim scholarship through research publications and scientific contributions. The intellectual legacy he left behind us should be widened in the society. His intellectual thoughts and ideas should be explored further as they reflect a truly unique and harmonious approach for the betterment of the nation. The guidelines he stipulated for research ought to be adopted by the intellectuals and academics of the society in their scientific inquiries.

May Allah SWT accept his good deeds and contributions to the community and bestow upon him the highest rank in Jannatul Firdaus! Āmeen!.

Assoc. Prof. Dr. A.M.M. MIHLAR (Naleemi)
Associate Professor (Department of ‘Aqīdah and Religions),
Islamic Science University of Malaysia (USIM),
Malaysia.

source : https://drshukri.lk/