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The Representation of Islamic Thought between the Islamic Frame of Reference and the Orientalist Perspective: A Comparative Analytical Study of Conceptualization and Reception | ||
| Journal of University of Anbar for Humanities | ||
| Volume 2026, Issue 3, September 2026, Pages 1008-973 PDF (3.9 M) | ||
| Document Type: Research Paper | ||
| DOI: 10.37653/juah.2026.175178.1457 | ||
| Author | ||
| Fatema Sami Shihab Al Maadhidi* | ||
| University of Anbar- College of Education for Women, Iraq | ||
| Abstract | ||
| Aims: This study addresses the epistemological issue surrounding the formation of the intellectual and conceptual representation of Islamic thought by examining the Islamic frame of reference, grounded in the Qur’an, the Sunnah of the Prophet, and rational reasoning, and comparing it with modern and contemporary Orientalist perspectives that have developed within diverse Western scholarly approaches and research traditions. The study seeks to clarify the concept of Islamic thought and identify its principal sources and foundations, as well as to examine its distinctive characteristics and civilizational features that distinguish it from other intellectual systems. It also investigates Orientalism in terms of its concept, origins, and historical development, and identifies the principal factors underlying its emergence, including religious, political, scholarly, and cultural motivations. Furthermore, the study examines the major Orientalist traditions, particularly the French, British, German, and Spanish traditions, and analyzes their approaches and methodologies in the study of Islam and Islamic thought. It also explores how representations of Islamic thought developed within Orientalist scholarship, analyzes the ways in which Orientalist scholarship approached the sources and major issues of Islamic thought, and assesses the extent to which such scholarship influenced intellectual and civilizational perceptions of Islam. Against this background, the study seeks to offer a balanced critical perspective on the relationship between Islamic thought and Orientalist scholarship, thereby contributing to intellectual and civilizational dialogue. Methodology: The study employs a historical, analytical, and comparative approach as appropriate for examining the development of Islamic thought, tracing Orientalist approaches to it, and comparing them with the Islamic frame of reference. The historical approach is used to trace the origins and stages of development of Islamic thought and to identify the principal foundations that contributed to the formation of its intellectual and civilizational framework. The analytical approach is employed to examine the content of Orientalist writings and studies and to analyze their intellectual orientations and critical methodologies in addressing Islam, its sources, and its major issues. The comparative approach is likewise used to examine the Islamic frame of reference, based on the Qur’an, the Sunnah of the Prophet, and rational reasoning, alongside the interpretations and representations of Islamic thought developed by different Orientalist traditions. This methodological integration facilitates the identification of areas of convergence and divergence between the two frames of reference and contributes to an understanding of the intellectual and historical factors that shaped Orientalist representations of Islam and Islamic thought, while recognizing the considerable diversity among Orientalist traditions rather than treating Orientalism as a single homogeneous intellectual tendency. Results: The study reached several significant findings. Most notably, Islamic thought constitutes an integrated intellectual and civilizational framework whose primary foundations are the Qur’an and the Sunnah of the Prophet, while rational reasoning provides an important means of engaging with emerging issues and changing civilizational circumstances. The study also found that Islamic civilization represented a practical manifestation of broad dimensions of Islamic thought and contributed to the development of a major global intellectual and civilizational legacy whose influence extended to diverse peoples and societies. The findings further demonstrate that Orientalism does not constitute a single homogeneous intellectual school; rather, it encompasses diverse traditions that differ in their motivations, methodologies, and approaches to Islam and Islamic thought, including the French, British, German, and Spanish traditions. The study also reveals that the emergence and development of Orientalist scholarship were driven by multiple and often overlapping religious, political, scholarly, and cultural motivations, which influenced the nature and outcomes of Orientalist studies to varying degrees. The comparison indicates that some Orientalist studies made valuable scholarly contributions to the study of Islamic heritage and the critical editing of some of its primary sources, whereas other approaches were characterized by critical interpretations or judgments shaped by pre-existing intellectual and civilizational assumptions. The findings further confirm that representations of Islamic thought in Orientalist writings were neither uniform nor static; rather, they varied according to the particular scholarly tradition, methodology, and historical circumstances in which each work was produced. Conclusions: The study concludes that reassessing Islamic thought through a rigorous and balanced scholarly approach constitutes an important epistemological and civilizational imperative, particularly in light of the diversity of Western and Orientalist interpretations that have addressed Islamic thought across different historical periods. It also emphasizes that renewal of Islamic thought and discourse does not entail altering its fundamental principles or abandoning its essential foundations; rather, it involves the capacity to present Islamic thought in ways that engage with contemporary concerns and intellectual developments while maintaining a balance between authenticity and openness to new intellectual and civilizational developments. The study further stresses the importance of moving beyond a monolithic view of Orientalism and approaching it as a diverse field comprising different intellectual orientations and methodologies, while distinguishing between studies characterized by scholarly objectivity and those influenced by religious, political, or cultural assumptions. The study also concludes that intellectual and civilizational dialogue represents an important means of addressing stereotypical representations and promoting mutual understanding among civilizations. The future representation of Islamic thought, moreover, depends to a considerable extent on the ability of Muslims to develop a scholarly discourse capable of engaging effectively with the global intellectual arena while combining authenticity, openness, and dialogue. Accordingly, advancing Islamic studies, critically and consciously revisiting the Islamic heritage, and maintaining scholarly engagement with Orientalist scholarship can contribute to developing a more balanced representation of Islamic thought and highlighting its contributions to human and civilizational history. | ||
| Keywords | ||
| Islamic Thought; Islamic Frame of Reference; Orientalism; Reception; Characteristics | ||
| References | ||
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