Is it the realm of theoretical constructs or positive applications thatdefines the essence of scientific inquiry? Is there unison between thenormative and the positive, between the inductive and deductivecontents, between perception and reality, between the micro- andmacro-phenomena of reality as technically understood? In short, isthere a possibility for unification of knowledge in modernist epistemologicalcomprehension? Is knowledge perceived in conceptionand application as systemic dichotomy between the purely epistemic(in the metaphysically a priori sense) and the purely ontic (in thepurely positivistically a posteriori sense) at all a reflection of reality?Is knowledge possible in such a dichotomy or plurality?Answers to these foundational questions are primal in order tounderstand a critique of modernist synthesis in Islamic thought thathas been raging among Muslim scholars for some time now. Theconsequences emanating from the modernist approach underlie muchof the nature of development in methodology, thinking, institutions,and behavior in the Muslim world throughout its history. They arefound to pervade more intensively, I will argue here, as the consequenceof a taqlid of modernism among Islamic thinkers. I will thenargue that this debility has arisen not because of a comparativemodem scientific investigation, but due to a failure to fathom theuniqueness of a truly Qur'anic epistemological inquiry in the understandingof the nature of the Islamic socioscientific worldview ...
A scientific investigation report on exhumation, postmortem examination and identification of the murdered pastor
