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Classication of library materials on Islam: a literature survey

Haroon Idrees
IRI, International Islamic University, Islamabad, Pakistan, and Berlin School of Library & Information Science, Humboldt University of Berlin, Berlin, Germany
Abstract
Purpose The purpose of this paper is to develop understanding of the problems of classication, to discover the classication practices of libraries with rich collections on Islam cited in the literature, to nd the gaps, and to determine the point from which to start work on further development. Design/methodology/approach Published and unpublished literature, both print and electronic, that is relevant to the problem was reviewed objectively in the compilation of this paper. Findings Standard classication systems lack proper space for materials on Islam for two reasons: less awareness on the part of devisers of the depth and variety of Islamic topics; and their bias and lack of interest in Islam. Different indigenous classication systems and expansions have been developed, using either the original notation or alternative notations. Some systems have been developed without following any standards or logic. This study has revealed a need for empirical study of libraries with rich collections on Islam in order to gain a better understanding of the problem and nd an optimal solution. Research limitations/implications No empirical eld data are included in this study. This is a review of the literature. Originality/value The author indicates the current situation of the problem and a potential framework for its solution. Keywords Islam, Classication schemes, Cataloguing, Libraries Paper type Literature review

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Received July 2010 Revised October 2010 Accepted December 2010

OCLC Systems & Services: International digital library perspectives Vol. 27 No. 2, 2011 pp. 124-145 q Emerald Group Publishing Limited 1065-075X DOI 10.1108/10650751111135427

Introduction Classication plays a signicant role in the organisation, physical arrangement, access to, and retrieval of library materials. Different standard classication systems have been developed for this purpose. Most of these systems have been developed by Western authors. The authors of these systems were of such a background that they provided a sufcient place for the elds of Western knowledge in their schemes, but these schemes lack adequate room for Eastern/Oriental elds of knowledge, languages and literature. The class of religion is also among such grey areas where these systems cannot maintain a balance. Libraries that have a considerable amount of literature/collections on Islam and its related disciplines are facing problems of classifying and arranging these materials in a way that helps and supports library users effectively and efciently. The reason for this problem is the unavailability of a suitable, comprehensive classication system to cover all the aspects of Islamic literature. For example, the Dewey Decimal Classication (DDC), which is a widely used scheme in libraries throughout the world (Chan, 1981), has provided only one notation out of 1,000 for Islam (i.e. 297). This notation has been provided with further extensions, but these are insufcient and

inconvenient for libraries that have rich collections on Islam. It cannot be denied that literature is being produced very extensively on Islam and its different aspects. Moreover, many new disciplines and topics are emerging in Islamic studies (Idrees and Mahmood, 2009). This has created a substantial classication problem for libraries that have built extensive collections on Islam. The Library of the Islamic Research Institute, International Islamic University, Islamabad, which has a collection of 160,000 volumes on Islam, and is representative of such libraries, is mentioned by Idrees (2007). An institution with a similar collection is the Indian Institute of Islamic Studies, New Delhi (Indian Institute of Islamic Studies, 1974, p. ii). This study aims to review the available relevant literature on the topic to draw an exact and accurate picture of the problems being faced by libraries that have a reasonable number of collections on Islam, so that possible solutions to these problems can be addressed. Objectives and methods This study was designed to serve the following objectives: . to develop an understanding of the problems related to the classication of materials being published on Islam; . to review the literature that has been produced on the classication of Islamic materials; . to determine the classication practices of libraries with rich collections on Islam cited in the literature; and . to discover the gaps and determine where to work on further development. Published and unpublished literature, both print and electronic, that is relevant to the problem, was reviewed objectively in the compilation of this paper. Review of the literature Literature being published on Islam Muslims have developed, saved, transmitted and preserved knowledge for thousands of years, even in times when it was very difcult to produce multiple volumes. This has also steered Muslims towards establishing libraries. The library of Al-Sahib Ibn Ibad during the fourth century of the Islamic calendar (tenth century AD ) had a collection of 6,200 books, of which a ten-volume catalogue was compiled. Al-Aziz Fatimid had a collection of 1.6 million books in his library (Dohaish, 1986). Reservoirs of knowledge were created from the early history of the Muslims. The establishment of the world famous Darulhikma Library during the Abbasid caliph Mamoon ur Rasheeds era, Khazainulqusoor during the Fatimid period with a collection of 1.6 million books, and Hakam IIs library with a collection of 400,000 books in Spain are remarkable examples. This trend of public and many private libraries can be seen throughout Islamic history (Siddiqui, 1986, p. 36). A steady publishing trend and the emergence of new topics in the Islamic studies body of knowledge has been evidenced during recent times as well. When a search on Amazon for books available on Islam was made, it came up with the following results: . 17,726 book titles were published from 2000 to date (Amazon, 2010a); . 14,829 book titles were published from 2002 to date, which shows that there were 2,897 titles published between 2001 and 2002 (Amazon, 2010b);

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11,314 book titles were published from 2004 to date, which shows that there were 3,515 titles published between 2003 and 2004 (Amazon, 2010c); 7,953 book titles were published from 2006 to date, which shows that there were 3,361 titles published between 2005 and 2006 (Amazon, 2010d); 3,903 book titles were published from 2008 to date, which shows that there were 4,050 titles published between 2007 and 2008 (Amazon, 2010e); and 1,286 book titles were published from the year 2009 to date (Amazon, 2010f).

Dar Al-Kotob Al-Ilmiyah (2009) is a book publisher based in Beirut, Lebanon. This publisher has more than 4,400 running titles that are recently available, on more than 100 main topics of Islam. Brill (2010), a renowned publisher based in Leiden, The Netherlands, is currently publishing 29 journals on Islamic studies. They have published 50 book series, 175 reference works, including the world-famous Encyclopaedia of Islam and Encyclopaedia of Quran, and 23 yearbooks on Islam. They currently have available 840 titles on Islam that have been published since 2001. Barnes & Noble (2010) is also an online bookseller. A search of books available on Islam at Barnes & Noble resulted in 12,212 titles. This data demonstrates an extensive demand for, and supply of, books on Islam. Classication of Islamic literature The compilers of classication schemes have all been from Western countries, with the exception of Ranganathan. These schemes were created with a given context in mind, and omissions of categories of information were discovered afterwards. Only one notation in DDC at the third level i.e. 1/1,000 has been allocated for literature on Islam, which is insufcient. As a result of this shortcoming, expansions have been made in DDC and the notations originally given to Christianity, have also been alternatively used for Islam (Riazuddin, 1993). Qaisar (1974) mentioned the shortcomings of DDC that Asian libraries face. He proposed some expansions and deviations in the notations specied for Islam. The alterations suggested by Qaisar are shown in Table I. A reasonable amount of expansion has also been proposed. A summary of the classes proposed by Qaisar is given in Table II.
Class 297.13 297.2 297.211 297.3 297.38 297.5 Table I. Qaisars proposed alterations to DDC XVI 297.6 Original in DDC XVI Oral traditions Doctrines and dogmas Allah Forms of worship Religious rites and ceremonies Morals, ideals, duties, fast, alms giving Religious organisation and leaders Proposed Science of Hadith Kalam Tawhid Devotional and practical theology Shifted to 297.31 Used for morals and ideals, duties, fast and alms giving shifted to the class of devotional and practical theology, i.e. 297.3 Muslim movements

Source: Qaisar (1974)

Class no. 297 297.1 297.2 297.3 297.4 297.5 297.6 297.7 297.8 297.9

Description Islam Sources of Islam Kalam Devotional and practical theology Susm Moral exhortations Muslim movements Activities inspired by religious motives Sects History of Islam and Muslim empires

Additions Nine subdivisions 99 sub- and sub- of subclasses 18 sub- and sub- of subclasses 14- sub and sub- of subclasses 20 sub- and sub- of subclasses Three sub- and sub- of subclasses Five sub- and sub- of subclasses 53 sub- and sub- of subclasses 17 sub- and sub- of subclasses 30 sub- and sub- of subclasses

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Source: Qaisar (1974)

Table II. Qaisars proposed classes for Islam in DDC XVI

Khurshid (1977), in his compilation Sha Dewey Decimal Expansions for Islam: An Introduction, commented on the efforts made by Sha for the expansion in DDC classes for Islam. The summary of classes devised by Sha (1962) was given in this sequence: 297 297.1 297.2 297.3 297.4 297.5 297.6 297.7 297.8 297.9 Islam: general topics Quran Hadith and the life of Prophet Muhammad (SAW) Fiqh (Islamic jurisprudence) Logic & Beliefs Islamic sects Worship Islamic Morality Susm Islamic history and geography

Further subclasses were also coined. These recommendations were sent for incorporation in the 18th edition of the DDC but were not added, although the misconception spread in the Indo-Pak subcontinent that the recommendations had been included. Sardar (1979), in his book Islam: Outline of a Classication Scheme, has devised a classication scheme for Islam. The book has been composed to serve two objectives as mentioned by the author: to encourage debate or discussion on the acute need for contemporary classication schemes on Islam; and to present a model, albeit a primitive one, for consideration and criticism. The author invented a scheme, which was divided into four main parts: (1) pre-main class; (2) main class;

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(3) post-main class; and (4) auxiliary schedules. The author used capital letters for main classes and small letters for subclasses. Pre-main classes include the pre-Islamic religions, i.e. pre-Judaic religions, Judaism and Christianity. The main class includes 21 classes related to Islam and different relevant elds of knowledge. The post-main class includes the minority views (i.e. Shiaism, Ismailis, Bahaism, Quadianism, etc.), contemporary philosophies (i.e. Secularism, Materialism, etc.) and common attributes that include the common terms and can be synthesised with other classes. The auxiliary schedules include: . time; . geographical subdivisions; . languages; and . bibliographic form division. This is a good effort, but it has the limitations of not being comprehensive, user-friendly, or similar to recent practices. Chishti (1978, pp. 510-55) went through the historical background of classication. The works of Farabi, Kawarzami Ikhwan-Al-Safa, Ibn Sena, Ibn Hazam, Ibn Abdul Birr, Raghib Asfahani, Ghazali, Ibn Al-Nadeem and Ibn Abi Al-Rabie were quoted. In regard to Razis system, the author mentioned 60 main classes and many subclasses, developed by him. According to Chishti (1978), the theory and practice of classication developed historically as shown in Figure 1. The works of all these ancient scholars can help and guide in the development of a comprehensive classication scheme for Islam. Labhu Ram (n.d.) compiled a classication scheme for the oriental languages collections on Islam in the Central Library of Punjab University, Lahore. In this scheme, Ar for Arabic, P for Persian and U for Urdu collections are used as notation prexes, respectively. These letters are followed by another alphabet, and then roman numerals are used in the notation. Twenty-two topics were been included in the scheme. This scheme is still being used in the Central Library of Punjab University. Shas expansions to the DDC are used by the library for the classication of collections on Islam in Western languages. Bajwa (1969) wrote a Masters thesis titled A select study of classication systems devised by Muslim scholars. In his study, he included the contributions made by

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Figure 1. Development of classication

ancient Muslim scholars in the eld of the classication of knowledge. In this historical research, the following works were introduced: Al-Farabi, Ibn Al-Nadeem, Ibn Khuldun and Tashkubrizada. A comparison of these four schemes was also included in a tabular format. The author declared this work to be the partial story of the classication schemes devised by Muslim scholars. Hina Khan (1999) compiled a Masters dissertation entitled Treatment of Pakistani topics in Dewey decimal classication scheme. The author analysed the coverage of Pakistani topics, including Islam in the class of religion. The author compared the changes and additions made in different indigenous expansions in different editions of the DDC. A brief comparison of rst-level subclasses of Islam in the expansions of Naqvi, Qaisar, Sha and TEBROC was also included in the study. The Khan (1999) suggested a comprehensive study on the topic by a committee of working librarians, LIS faculty, and Islamic studies scholars. Adam Gacek (2008), Head of the Islamic Studies Library at McGill University, in reference to the classication system developed by Professor Smith, the founding head of the Institute, told the authors in a personal communication:
The Smith classication system was developed by Prof. Smith, the rst founder of the Institute. The system has not been used since 1982. It was an in-house system which no other library used. It was abandoned in favor of the Library of Congress Classication. This classication was never published. All books classied originally in Smith classication have been reclassied to LC.

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Talking of the structure of the Smith classication system Mr Gacek said:

It is entirely on Islam (in its broad sense) and is divided into four main classes: A. Reference works B. Extra-Islamic subjects C. Classical Islam (until about 1800 AD ) M. Modern Islamic world (from about 1800 AD ) Class A is subdivided by other letters of the Roman alphabet, classes B and C by Arabic numerals, and class M by both letters and numerals.

It seems that the founder of the Institute found the in-practice classication systems of that time (during the decade of 1960) insufcient and unsuitable for their library. Later, this scheme was replaced with the Library of Congress Classication. King Abdul Aziz Universitys (1977) Dean of Library Affairs Dr Abbas S. Tashkandi supervised a project of translation and expansions of the DDC for classifying the University library materials. This project translated the DDC into Arabic, and amended and expanded the classes of Arabic language, Arabic literature, Islam, Islamic philosophy, Islamic history and the history of Saudi Arabia. The changes made to the class of religion, 200, was the core of this project. The amendments made in this class can be seen in Table III. Hassan (1973) translated Dewey Decimal Classication classes into Urdu with additions in the areas of language, law and especially Islamic religion. A total of 113 Islamic topics along with standard subdivisions were included in the list. Cross references were also given in the system. An index was included. Interestingly, some of the additions in the schedule regarding Islam are missing in the index.

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Dr Shaniti (1960) of Egypt also worked on the DDC, translated the abridged edition of the DDC into Arabic and expanded the Islamic topics using DDC classes 210-260 for Islam, while 270-290 were specied for Christianity and other religions of the world. The Cataloguing and Arabic Processing Department of the International Islamic University of Malaysia (n.d.) has also developed an expansion scheme in LCC to cover the areas of Islamic Law. Notations BP140-158 were used for this purpose, where more than 380 areas and subareas of Islamic Law were covered. Usmani (1982), in an editorial that was published in Pakistan Library Bulletin, addressed the issue of a classication system for Islamic literature in detail. He has referred to the classication used in the ancient libraries of Ashurbanipal. Later, when the press was invented and knowledge was spread at mass level, a need for formal classication systems was felt and systems such as DDC and LCC were initiated. Despite their suitability and convenience in classifying library materials adequately, there are shortcomings in these systems, the most important of which is insufcient space for Islamic literature. In the face of these problems, different schemes and expansions have been developed. Among these are the works of Sardar, Shaniti, TEBROC, Indian Institute of Islamic Studies, King Abdul Aziz University, Sha, Sabzwari and Ibrahim. None of these was conducted at a national level, or was the result of any coordinated effort. A standard classication system for Islam is sorely needed. It will play a role in coordination among libraries and improving services to scholars and library users. An important question that must be raised is: who should take the initiative and coordinate to achieve this goal? The following are options that may help to answer this question: . the Islamic Council of Europe; . Organization of Islamic Conference . the Muslim Students Association of United States and Canada; and/or . the Islamic Documentation & Information Centre, Karachi. Sabzwari (1982), in his article Universal Islamic classication introducing DDC, UDC and LCC, adjudged the minimal coverage of Islam in these systems to be one of the core problems of libraries in the Islamic world. In response to this problem, indigenous schemes and expansions in standard schemes have been devised and used in the libraries of the Muslim world. There is no uniformity or harmony among indigenous schemes. At present it is difcult to have a universal standard classication system for Islam. In these circumstances, all the expansions made in standard classication

Notation 210 220 230 240 250 260 270, 280 290

Class description Islam Quran and Quranic Sciences Hadith Tawhid Islamic Jurisprudence Susm Christianity Other religions

Table III. King Abdul Aziz University expansion in religion

systems or locally developed systems should be pooled together in one place and reviewed. Further work should be done to develop a universal Islamic classication system. Any of the standard classication systems, preferably DDC, may be taken as a basis for this purpose. An Islamic Research Centre for Library and Information Sciences (IRC/LIS) established by OIC or any developed Islamic country is proposed in the paper. This centre would design and perform such activities that will support the development of a universal Islamic classication system. The Islamic Research Institute (n.d.) has developed its own scheme. It was devised by the Librarian, Abdul Quddus Hashmi, who was an Islamic Studies scholar, and not a qualied library professional. Coverage of 152 subjects was provided in this scheme. A list of subjects followed by Arabic numeral serial numbers was made, and every book on a particular subject that arrives in the library is given the next serial number of the subject. For example, if there are ten titles on Quranic studies, their classication number would be Ulumul Quran 1, Ulumul Quran 2, and so on according to their chronological appearance in the library. Quaid-e-Azam Library (n.d.) in Lahore developed a scheme for Islam, local literature, and Pakistan, etc. This scheme is in fact an expansion with some alterations in the structure of the 19th edition of the DDC. They used the notations 220-280 and seven classes for Islam, originally specied for Christianity. They expanded the scheme in a detailed way. The main problem with this scheme is absence of a revision policy or practice. No effort has been made to get any feedback, nor has an effort been made to market this scheme to attract other libraries to use it. It is also noteworthy that no contact was made with the DDC for the incorporation of this expansion. This scheme can help in the development of a comprehensive scheme for Islam. The main classes of religion in this scheme are shown in Table IV. Soltani (1995) presented a paper at the 61st IFLA General Conference in August 1995 on translations and expansions of classication systems in Arab countries and Iran. He concluded that the translations and/or expansions were made of either the DDC or the Library of Congress Classication (LCC). There had been no problem in the elds of science, technology, and social sciences. So, the systems suited the materials of these disciplines without any difculty. The problem areas were the classes of languages, history, and religion, etc., of the individual countries. The shortcomings and inadequacies of these classes could be seen by the example of LCCs class of history where two letters (classes), E and F had been allocated to American history, which was only 300 years old, whereas D had been specied for history of all other countries of the world. DS was used for the histories of Asian countries China, India, Japan and Iran,

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Notation 220 230 240 250 260 270 280 290

Class description Islam, general topics Quran & Quranic Studies Hadith Jurisprudence Islamic theology and beliefs Susm Miscellaneous topics Other and comparative religions

Table IV. Scheme devised by Quaid-e-Azam Library

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which had long histories. The translations of Deweys classication system were made in many of the countries. These countries also made alterations or expansions in their specic required elds. DDC was widely used in Arab countries, and works on its expansion were started in the second half of the twentieth century. Expansions for language and literature were devised rst, followed by expansions made for the class of religion. The Christianity numbers were alternatively used for Islam in these expansions. Abd al-Karim al-Amin developed an expansion in 1963 in Iraq, while Mahmud al-Shaniti of Egypt did the similar. The translation and expansion of the DDCs abridged edition in Kuwait has also been mentioned, using numbers 210-219 for Islam. Although expansions for different sections of the DDC started very early with its initiation in Iran, the ofcial expansion was started in the 1960s with the establishment of the Tehran Book Processing Centre (TEBROC), which published its expansion of Iranian languages in 1971 and of Islam in 1975. This revision and expansion was not initiated, but only after remarkable research work and consultation with the scholars of other Islamic countries and the formation of a committee from all the Islamic countries, which agreed on the expansion scheme. Prior to publication, the expansion was sent to the Library of Congress and the publisher of the DDC (Forest Press) for inclusion in their schemes, but these efforts were not successful and were turned down. The next editions did not incorporate anything from these expansions. The rst expansion work in LCC was published in 1979 after sustained research covering two years. Dr Taheri made the revisions based on the literary warrant of College of Theologys collection in the city of Mashhad. Libraries and classiers of Egypt with collections on Islam were also consulted in this work. An English version of this work was also prepared and sent to LOC, who declined to adopt the revisions; however, they said they would use these expansions as a guide. The second revised Persian edition was expected to be published in 1995. Mr Kamran Fani had been working on expansions in Islamic philosophy and his work was also expected to be published in 1995. The Indian Institute of Islamic Studies (1974) also devised a scheme for materials on Islam. When the Institute was formed, an extensive library collection on Islam was built, yet none of the standard classication systems was found to be convenient for the proper organisation of library materials. A survey was conducted to nd a potential solution to the problem. Consequently, a classication system based on UDC was developed. Mr S.M.H. Qaisar and Mr S.A.H. Abidi, having backgrounds in library science and Islamic studies respectively, made a combined effort to develop this system. Hundreds of topics and aspects of Islamic knowledge and literature were covered in this scheme. A mixed notation was used in the scheme. IS (standing for Islam) was used as a prex in the notation. The rst summary of the scheme can be seen in Table V. Usmani (1973) and Qudsi (1969) revealed that Sha played a vital and leading role in developing an appropriate classication system for Islam, covering all gaps in the standard DDC system. He had a similar experience before the partition of India in 1947 as the convener of the Indian Library Associations committee for the same type of work. He continued this work when he arrived in Pakistan and devised expansions for DDC. He had a thorough knowledge of all the Islamic disciplines, in addition to a knowledge of library science. Shas expansions were presented for approval at the Pakistan Library Association (PLA) Conference in Dhaka in 1963. The proposed

Notation IS 2 IS 21 IS 22 IS 23 IS 24 IS 25 IS 26 IS 27 IS 28 IS 29

Class description Religion Islamic philosophy Islam, its origin and source Fiqh (Islamic law) Ilm kalam and aqaid Islamic mysticism (Susm) and philosophy Activities inspired by religious motives Muslim customs and folklore and related subjects Heresies and sects History of Islam and auxiliary sciences

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Table V. Scheme devised by the Indian Institute of Islamic Studies (IIIS)

expansions were abandoned due to demands from some participants for more time to review them. According to Fatima (1981), the central library of Karachi University used Sha expansions for their collection on Islam. Riazuddin (2002), in his book Classication of Islamic literature, gives a detailed introduction of DDC, demarks its limitations regarding Islamic literature, and suggests extensions in the DDC notation specied for Islam (i.e. 297). As this was only an extension to one number, its scope is very limited and problems like lengthy notations and congestion are present in these extensions. Gondal (n.d.) devised a classication scheme for Islam, which is used by the libraries of Mosques Department of Punjab University, Quran Academy, Lahore, and partially in the Punjab University Central Library. The structure of the scheme is shown in Table VI. Eraqi (1985) authored a book entitled Dewey Decimal Classication: Eslam, which is in fact an expansion of the DDC 18th editions class for Islam (i.e. 297). The Tehran
Notation 210 210.1-9 211 212 213 214 215 216 217 218 219 220 230 240 250 260 270 280 Class description Islam & Islamic studies Standard subdivisions Philosophy & ideologies Islam & religions of the world Islamic morality Islam & other topics Sacred days, places, worships and shrines Islamic movements Propagation & spreading Islam Islamic literature Islamic biographies Quran & Quranic studies Hadith & Hadith studies Jurisprudence & studies Islamic government (Islamic organisations) Beliefs & sects Christianity Other religions

Table VI. Scheme devised by Gondal (n.d.)

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Book Processing Centre (1975) also devised an expansion, which is in fact similar to that of Eraqi, except that it is in English whereas Eraqis is in Persian. Standard subdivisions were provided with every class. The expansion can be seen in Table VII. Coverage of almost 2,000 topics and subtopics was given in the proposed expansion. This is a good effort and has been adopted by many Iranian libraries, but has two limitations: (1) it is in Persian, and is known and understood by a limited number of people; and (2) the notation is sometimes very lengthy due to expansion in only one base number. The numbers from 270 to 289 are assigned to Christianity. Other religions are assigned the class 290. This is a good effort and can help libraries, but the observations on the arrangement and illogical order of the subjects demonstrated some shortcomings. For example, the history and different periods are given in 210, The Religion of Islam. Topics regarding prophets, different creatures, leadership, and sects are given under the main class 240, Tawhid (the Oneness of Allah), the Principles of the Religion. Sabzwari (2007) stated that the popular library classication scheme known as DDC was being used in the majority of Pakistani libraries. The author mentioned that Eastern, Asian, and Islamic subjects lacked proper coverage in this scheme. This caused a number of problems for Eastern libraries. Efforts were made by different people to make expansions to the DDC, including very importantly the efforts of Sha. These efforts had not been fruitful and expansions had not been included in the DDC. This is why Sabzwari (2007) felt the need to make the necessary alterations to the structure of the DDC notations and used them for Eastern libraries. In the second volume of the book, he included a classication scheme for Islam altering the DDC classes 210-260, which were originally designated for Christianity. This scheme is based on the 18th edition of the DDC. The numbers were allotted to different Islamic topics as per the following schedule: 210 The Religion of Islam. 220 Quran-e-Karim and Quranic Sciences. 230 Hadith Sharif.

Notation 297 297.01-09 297.1 297.2 297.3 297.4 297.5 297.6 297.7 297.8 297.9

Class Description Islam Subdivisions Quran Hadith Fiqh & Usul (Islamic law) Philosophy & beliefs Islamic sects & religions Islamic ethics Manners & customs Susm and mysticism Islamic History and geography

Table VII. Expansions devised by Eraqi (1985)

240 Tawhid (the Oneness of Allah), the Principles of the Religion. 250 Islamic Jurisprudence. 260 Susm. Khan (2004) has mentioned the insufciency of the classes designated to Islam by DDC, as literature is being produced widely throughout the world. It is mentioned by Khan (2004) that the second most important source of Islamic studies after the Quran is the sirah of the Prophet, which includes the sayings, personal and family life, socio-political, economic and other initiatives, charters and activities and companions of the Prophet Muhammad. Literature on the sirah is being produced extensively by Muslim and non-Muslim scholars throughout the world. Keeping the importance of the subject in view, Khan (2004) suggested expansions to the notation in the 21st edition of the DDC specied for the life of the Prophet, i.e. 297.63. The proposed expansions are as follows: 297.63 Muhammad (PBUH) the Prophet, d. 632.

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297.6301-09 Standard subdivision. 297.63016 297.6303 297.6305 297.6307 297.63091 297.631 297.632 297.633 297.634 Bibliographies. Dictionaries/Encyclopaedias. Serials. Study and teaching. Geography of Sirah. Period prior to call to Prophethood. Period at Makkah. Period at Medina. Comprehensive works focusing on various aspects of the life of Muhammad (PUBH): social, political, economic, educational, etc. Character/Personality. Proofs of Prophethood. Muhammad (PUBH)s Family and Companions. Sahabah (Companions).

297.635 297.636 297.64 297.646

(Note: The same use of capitalization and bold font is observed as is used in Khan, 2004). According to Sadiq (2006), Islam, being the second largest religion in terms of numbers of followers, has produced a vast amount of literature. Evidence of this is the large collections on Islam in some American and European libraries, which also indicates the bulkiness of collections on Islam in Muslim countries. Karachi University, in response to the classication problems of Islamic collections, formed a committee to

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develop expansions for Islam and other areas lacking in the DDC. This committee developed an expansion scheme without changing the original organisation of the DDC, which has been used in some Pakistani libraries. Mahmood Shaniti also devised an expansion in DDC, but he used the numbers 210-260 for Islam. TEBROC in Iran and King Abdul Aziz University in Saudi Arabia also devised expansions for the DDC for the classication of materials on Islam. The Indian Institute of Islamic Studies also developed a scheme for Islam based on UDC. Ziauddin Sardar and Ghaniul Akram Sabzwari also developed a scheme. Sabzwari made expansions to the DDC using the Christianity numbers for Islam, while Sardar developed his own scheme for Islam. His scheme comprises the following main portions: . pre-main class; . main class; . post-main class; and . auxiliary tables. Sadiq suggested the formation of a Library Research Group by OIC or by any developed Muslim country, which could work towards the development of a Universal Islamic Classication Scheme. Expansions in the most widely used classication system in the Indo-Pak subcontinent have been made since the second decade of the twentieth century. Pre-partition expansions include Asa Don Dickinsons expansion, made in 1916. Dickinson was a rst-hand pupil of Dewey and worked as a librarian and trainer in the Punjab University Library. The Indian Library Association formed a committee under the chairmanship of Molvi Sha, which presented an expansion in 1935. In 1940, Sajjad Rizvi quoted an expansion made by the librarian of Jamia Usmania, Yousufuddin Ahmad. After the creation of Pakistan, Sha presented an expansion for the DDC in his book, Intazam-e-Kutub Khana, published in 1949. A committee was formed by the Library and Information Science Department of Karachi University. This committee, also chaired by Sha, developed and presented an expansion in 1962 (Rizwi, 1940, pp. 91-116; Rizwi, 1996). Altaf Shaukkat (1970) wrote a two-volume book, Nizam-e-kutub khana (Library Administration). The rst volume consists of a theoretical discussion, and the second volume (pp. 26-36) gives an expansion of the DDC number 297 for Islam, which is almost similar to Shas expansion. Rizwi (1975) conducted research and wrote a report as the partial fullment of a Masters degree. The problem, as stated by the author, was the extensive writings and collections in libraries on Islam and improper classication schemes to classify them. Colon classication, Bliss classication, DDC and LCC were reviewed and found to be insufcient for the purpose. The author devised a schedule of Islamic topics, without the provision of any notation. This schedule is based on Shas expansion with some amendments and additions. The classication scheme coined by Rehman et al. (2003) also included materials being published on Islam. An effort was made to cover many aspects of Islam, but the order, concepts, and format are in many places illogical, confusing, and irrational. The scheme of Rehman et al. (2003) would confuse library users rather than guiding them.

For instance, notation 200 was specied for Religion, B-200 for Buddhism, I-200 for Islam, and again B-200 for Islam: religion of abundance blessing. Aabdi (1999) compiled a concise Arabic translation of DDCs 21st edition and made some amendment expansions in the classes of Arabic language, literature, geography and history and the religion of Islam. A summary of the amendments that he made to the religion class is very similar that made by King Abdul Aziz University in 1977. Aabdi (1999) used the six classes (i.e. 210-260) from the third summary of DDC for Islam rather than Christianity, and used 270 and 280 for Christianity. Table VIII presents the main classes of his expansions for Islam and other religions. Aabdi (1999) included almost 200 topics and subtopics in his expanded translation of the scheme. It covers almost all the important main topics of Islam. Hierarchy and enumeration may be questioned and differ as developed by Aabdi, but it is a useful scheme for the libraries with moderate collections on Islam. The question of homogeneity and contradictions of the organisation of the materials will of course remain in the libraries using this system, with the same nature of the libraries using the original DDC or the other expansions of the DDC because in the original schema, these notations were specied for Christianity. According to Idrees and Mahmood (2010) DDC is the only standard classication system that is being used in Pakistani libraries with rich collections on Islam. The same is the case with other Muslim countries, as mentioned by Sabzwari (1982). Keeping this fact in mind, a brief comparison between indigenous expansions and DDC, along with a picture of historical developments in different editions of DDC regarding Islam, is presented in Figure 2. Figure 2, which has been adapted from Idrees and Mahmood (2010), shows that in the early editions of DDC (Dewey, 1951) until the 16th edition (Dewey, 1958), only one notation was given for Islam without any of its further extensions. It is also notable that the given heading was Mohammedanism until the 15th edition, rather than Islam. In the later editions, the heading of Islam was adopted and further extensions, standard subdivisions, and number building instructions were included. In the 21st (Dewey, 1996) and 22nd (Dewey, 2003) editions, some radical expansions within notation 297 were provided, which made the notation too lengthy. The local expansions, which were mainly developed decades before the 21st and 22nd editions of the DDC, still provide for more options and place for materials on Islam.

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Notation 200 210 220 230 240 250 260 270, 280 290

Class description Religions The Islamic Religion Quranic Studies Hadith Studies Islamic Principles, Tawhid [Oneness of God], Sects Islamic Jurisprudence Susm Christianity Other religions

Table VIII. Expansions devised by Aabdi (1999)

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Figure 2. A brief comparison of DDC and indigenous expansions for the treatment of Islam

Criticisms of classication schemes Many authors have criticised current classication schemes over their shortcomings regarding Eastern and Oriental topics and their Western bias. Dickinson (1916, pp. 29-35), while serving at the Punjab University Library, mentioned the challenges in the prevailing classication schemes in his book. The Punjab Library Primer demonstrated that no classication system was complete and comprehensive. Further, stating the shortcomings of DDC, Dickinson mentioned a need for expansion in the elds of Asian knowledge, including Eastern religions, in the scheme. Rizwi (1975) reviewed four popular schemes (CC, BC, DDC, and LCC) and found all the schemes to be inconvenient and insufcient for the classication of collections on Islam. Ranganathans CC was found to be non-explanatory, and it did not even include the Quran in the sacred religious books. BC was found to have incomplete entries. Its order was also incorrect from a Muslims perspective of Islamic knowledge. DDC was found to miss very important Islamic topics, like Islamic jurisprudence, the four schools of thought, and the organization of Hadith knowledge. Susm also needed to be expanded. The author found LCC to be comparatively better than the other three schemes. Still, its arrangement was found to be improper and some topics had been repeated, like Muslim worship. Khurshid (1980) presented a conference paper on developments in the elds of cataloguing and classication in Pakistan. He mentioned the unsuitability and insufciency of notations in the renowned classication schemes. He mentioned the efforts of the Indian Library Association in the earliest expansion for DDC numbers, which created no result. He appreciated the efforts made by the Indian Institute of Islamic Studies (IIIS) for the expansion of UDC. Khurshid (1980) also mentioned the efforts of the Tehran Book Processing Centre. The best effort was made by Sha, but all these efforts could not create positive results. Joan S. Mitchell (2003), Editor in-Chief of DDC, has admitted the presence of Christian bias and an improper place for Islam in the DDC, while quoting the following in a paper that was presented in 69th IFLA General Conference and Council, held in Berlin in August 2003:
In DDC 22, we have completed the two-edition plan that was initiated in DDC 21 (Dewey, 1996) to reduce Christian bias in the 200 Religion schedule. In DDC 21, we moved comprehensive works on Christianity from 200 to 230, and relocated the standard subdivisions for Christianity from 201-209 to specic numbers in 230-270. We integrated the standard subdivisions of comparative religion with those for religion in general in 200.1-.9. We also revised and expanded the schedules for two major religions, 296 Judaism and 297 Islam.

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According to Chan (1981), Anglo-American bias can be seen very clearly in DDC in the classes of language, literature, geography, history, and especially in religion. LCC also contains national bias in emphasis and terminology, and is based on the Library of Congresss literary warrant. Cutters EC is also not user friendly and only a dozen special and small public libraries were using it. It uses class B for philosophy and religion, BR for other religions, and the whole C class for the Christian and Jewish religions. Elazar (2000) and Broughton (2000) criticised the DDC, UDC, and LC of Christian bias in their papers presented at the 66th IFLA Conference in Jerusalem. Broughton (2000), discussing such problems in UDC, stated:

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A major difculty in constructing a classication for religious literature is that of avoiding bias (whether real or apparent) toward some specic religion or denomination.

He states further:
Bias occurs, or is perceived to occur, in three main areas:

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an illogical order, or distribution of notation, that causes one system to appear as dominant use of vocabulary that has a strong avor of one system or is special to that system inadequate provision of detail other than for the favored religion.

. .

Sabzwari (1981) mentioned the biased treatment of Asian topics in DDC, providing more space to Western faiths (i.e. Christianity) than all other faiths and philosophies. He said: They should be little broad minded and unprejudiced in treatment of all faiths. DDC Editor-in-Chief Mitchell (2005) published a paper on the OCLC website. It was, in fact, the report of a survey conducted regarding the class of religion. The survey respondents revealed their dissatisfaction by demanding changes in the current structure of DDCs class of religion. One recommendation was:
The 200s are dominated, made up nearly exclusively, by Christianity, to the point that every single other religion is crammed into the 290s. I feel that, despite not really wishing to reclassify all the books my library has on religion, that the 200s really needs to be reorganized. Scale back on the numbers devoted to Christianity to allow more numbers to other religions.

Another respondent stated the views as quoted in the following lines:

Greetings. I am an up and coming Information Scientist. I am overjoyed that this topic is being addressed. If only the Deweys religion section were more topically proportionate, it would approach a perfect system.

Morgan (1996) criticized DDC for being very unsuitable for special libraries on religious collections other than Christianity. He quoted the schemes of Sardar for Islam and Elazar & Elazar for Judaic literature. He commented on the DDCs approach as follows:
I wonder whether DDC can continue to meet the needs of expanding knowledge and changing worldviews.

Ibrahim (1982) raised four objections to DDC. The fourth of his objections was regarding the class of religion. According to the author, Deweys bias in this class is very powerful. A wide range of seven classes has been dedicated to Christianity and only one class has been given to the remaining religions of the world. Usmani (1982), commenting on the devisers of the DDC and the LCC, pointed out that they were either unaware of the range of literature being produced on Islam at a mass level, or they had no interest in it. That is why they gave the least importance and place to this discipline. According to Khan (1963, pp. 107-8), Dewey could not provide proper numbers for Eastern languages, literature and religions, which has created an inadequate state of

existence for these libraries. As a result, Eastern library administrators have made expansions individually. Eraqi (1985) quoted different efforts made in different quarters, including the Indian Institute of Islamic Studies (IIIS) and efforts in Iran and Arab countries. These efforts were the effect of an insufcient place for Islamic materials in the DDC and other renowned schemes. Eraqi (1985) mentioned the biases of and lesser awareness of Islam by compilers that caused these inconveniences. Soltani (1995) criticised standard classication systems like DDC and LCC because of their bias, lesser coverage of Islamic topics, and non-cooperation with efforts that were made to bridge the gaps in these systems. Rehman et al. (2003) have criticised DDC, saying:
[. . .] classication numbers due to horrifying length, complication and tediousness, become dinosaurs. This state of affairs gives a clear impression that the digital system is suffering from unmanageable confusion. At this disappointing stage, any effort of overhauling and redressing it cannot be useful. This system, due to tremendous confusion, has become a devil shop. It will be ridiculous to expect any good from it (p. A-1).

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Sadiq (2006) mentioned the limitations and the inherent Western inuence of the standard classication schemes, which made them unsuitable for libraries with Eastern collections. DDC has an Anglo-American bias in the classes of history & geography, literature and religion. It does not provide sufcient place for materials on Islam. UDC has been found to be suitable for special libraries, but it does not suit academic and public libraries and libraries that have rich collections on Islam.

Conclusion The review of the literature on this topic shows that there is a dissatisfaction and unrest regarding the classication of Islamic literature, not only in the Indian subcontinent and Muslim countries, but also in other countries. People understand that the standard classication systems lack proper space for materials on Islam for two reasons: (1) lesser awareness on the part of devisers of the depth and variety of Islamic topics, subjects, or disciplines; and (2) their bias towards and interest in Christianity and less or even no interest in Islam. This literature also reveals that other religions of the world (e.g. Judaism) have also not been provided a sufcient place. Different people have conducted studies and made efforts to contact the standard classication systems, especially DDC, which is used in a majority of Pakistani libraries, to get more placement for Islam. These efforts have not produced positive effects. The failure of such efforts has resulted in the development of different indigenous classication systems. These indigenous systems for Islam are mainly based on DDC expansions. These expansions are in two forms: (1) using the same notation of 297; and (2) alternatively using the notations of Christianity for Islam, sometimes 210-260, sometimes 210-280, and sometimes using any class of ten numbers.

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Some institutions have developed their own independent systems without any basis or background in any of the standard classication systems or logics. This study has also revealed the need for a further study of libraries having rich collections in Islam for the development of a better understanding of their problems, their practices, and perceptions regarding an optimal solution to the problem. The proposed study should reveal whether such libraries with rich Islamic collections are functioning properly with existing classication schemes, whether they need amendments and expansions in these schemes, or whether they need an independent and comprehensive classication scheme for Islam.
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Bajwa, R.A. (1969), A select study of classication systems devised by Muslim scholars, unpublished Masters dissertation, Karachi University, Karachi. Barnes & Noble (2010), Books on Islam, available at: http://productsearch.barnesandnoble. com/search/results.aspx?storeBOOK&WRDislam (accessed 18 April 2010). Brill (2010), Islam, available at: www.brill.nl/default.aspx?partid18&searchtextislam& type1 (accessed 18 April 2010). Broughton, V. (2000), A new classication for the literature of religion, available at: www.ia. org (accessed 23 November 2007). Chan, L.M. (1981), Cataloging and Classication: An Introduction, McGraw-Hill, New York, NY. Chishti, A.H. (1978), Islamic libraries from 2nd century Hijri year 133 to seventh century Hijri year 656, unpublished doctoral dissertation, Karachi University, Karachi. Dar Al-Kotob Al-Ilmiyah (2010), DKI catalogue, available at: www.al-ilmiyah.com/ (accessed 7 June 2010). Dewey, M. (1951), Dewey Decimal Classication and Relative Index, 15th ed., Forest Press, New York, NY. Dewey, M. (1958), Dewey Decimal Classication and Relative Index, 16th ed., Forest Press, New York, NY. Dewey, M. (1996), Dewey Decimal Classication and Relative Index, 21st ed., OCLC, Dublin. Dewey, M. (2003), Dewey Decimal Classication and Relative Index, 22nd ed., OCLC, Dublin. Dickinson, A.D. (1916), The Punjab Library Primer, University of the Punjab, Lahore. Dohaish, A.L.I. (1986), Mosque and school libraries in early Islamic period, Pakistan Library Bulletin, Vol. 17 No. 2, pp. 1-19 (in Urdu). Elazar, D.H. (2000), The making of a classication scheme for libraries of Judaica, available at: www.ia.org (accessed 23 November 2007). Eraqi, A.T. (1985), Dewey Decimal Classication: Eslam, 2nd ed., National Library of Iran, Tehran (in Persian). Fatima, N. (1981), Dr Mahmud Hussain Library, University of Karachi, Pakistan Library Bulletin, Vol. 12 No. 2, pp. 1-25 (in Urdu). Gacek, A. (2008), personal communication, March. Gondal, H.M. (n.d.), Classication for Islam & Islamic Studies, unpublished scheme (in Urdu). Hassan, S.H. (1973), Decimal Classication & Library System, West Pakistan Urdu Academy, Lahore (in Urdu). Ibrahim, S. (1982), Deweys Classication Scheme: Criticism & Suggestions, Dr Mahmood Hussain Library, Karachi University, Karachi (in Urdu). Idrees, H. (2007), User relationship management, Dr Muhammad Hamidullah Library, Islamic Research Institute, Pakistan Library & Information Science Journal, Vol. 38 No. 3, pp. 25-31. Idrees, H. and Mahmood, K. (2009), Devising a classication scheme for Islam: opinions of LIS and Islamic Studies scholars, Library Philosophy and Practice, pp. 1-15. Idrees, H. and Mahmood, K. (2010), Classication of Islamic literature in Pakistani libraries: a survey, Library Review, Vol. 59 No. 3, pp. 149-64. Indian Institute of Islamic Studies (1974), Library Classication Schedule on Islam and Related Subjects, Indian Institute of Islamic Studies, New Delhi.

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International Islamic University of Malaysia (n.d.), Expansion on Islamic Law off LCC scheme, unpublished expansion scheme, Cataloguing and Arabic Processing Department, International Islamic University of Malaysia, Kuala Lumpur. Islamic Research Institute (n.d.), unpublished classication scheme, Islamic Research Institute, Islamabad. Khan, H. (1999), Treatment of Pakistani topics in Dewey decimal classication scheme, unpublished Masters dissertation, Karachi University, Karachi. Khan, S.A. (1963), Organization of School and College Libraries, Ferozsons, Lahore. Khan, S.N. (2004), Expansion of DDC 21st edition number 297.63 for the sirah, Pakistan Library & Information Science Journal, Vol. 35 No. 4, pp. 26-34. Khurshid, A. (1977), Sha Dewey Decimal Expansions for Islam: An Introduction, Royal Book Company, Karachi (in Urdu). Khurshid, A. (1980), Developments in cataloging and classication in Pakistan, in Aman, M.M. (Ed.), Cataloguing and Classication of Non-western Material: Concerns, Issues and Practices, Oryx Press, Phoenix, AZ. King Abdul Aziz University (1977), Al-Tasnif al-Ashri, King Abdul Aziz University, Jeddah. Mitchell, J.S. (2003), DDC22: an introduction, Proceedings of the 69th IFLA General Conference and Council, 1-9 August. Mitchell, J.S. (2005), Options in religion: survey results, available at: www.oclc.org (accessed 13 November 2007). Morgan, C.B. (1996), Cultural and religious problems in Dewey decimal classication, available at: http://home.usit/%7Ecbmorgan/index.htm (accessed 23 November 2007). Qaisar, S.M.H. (1974), Islamic Sciences: Expansion of Dewey Decimal Classication, XVI ed. for oriental libraries, Institute of Islamic Studies, Aligarh Muslim University, Aligarh. Quaid-e-Azam Library (n.d.), unpublished classication scheme for Islamic materials, literature, regional literature, Pakistan, etc., Quaid-e-Azam Library, Lahore. Qudsi, O. (1969), Haji Muhammad Sha, Pakistan Library Bulletin, Vol. 1 No. 4, pp. 97-104 (in Urdu). Ram, L. (n.d.), Punjab University Library classication scheme, unpublished scheme, Punjab University Library, Lahore. Rehman, M.U., Nizami, N.H. and Shaikh, S. (2003), Super classication system, M.U. Rehman, N.H. Nizami and S. Shaikh, Karachi. Riazuddin, S. (1993), Classication, Muqtadara Qaumi Zuban, Islamabad (in Urdu). Riazuddin, S. (2002), Classication of Islamic Literature, Royal Book Company, Karachi. Rizwi, S.J.A. (1975), A comparative analysis of classication of Islam, unpublished research report for partial fulllment of an MA course, University of the Punjab, Lahore (in Urdu). Rizwi, S.J.A. (1996) in Anwarulhaq (Ed.), Classication and Cataloguing, Allama Iqbal Open University, Islamabad, pp. 159-214 (in Urdu). Rizwi, S.S.H. (1940), Library and its Administration, Rastugi and Company, Mirreth (in Urdu). Sabzwari, G.A. (1981), Dewey 19 in Pakistans perspective, Pakistan Library Bulletin, Vol. 12 No. 2, pp. 9-18. Sabzwari, G.A. (1982), Universal Islamic classication, Pakistan Library Bulletin, Vol. 13 No. 2, pp. 1-20. Sabzwari, G.A. (2007), Classication: Eastern Philosophy, Islam, Alsunna Sharqiya, Pakistan, 2nd ed., Vol. 2, Library Promotion Bureau, Karachi (in Urdu).

Sadiq, M. (2006), Classication of Islamic literature, Gomal University Journal of Research, Vol. 22, pp. 122-8. Sardar, Z. (1979), Islam: Outline of a Classication Scheme, C. Bingley, London. Sha, M. (1962), Expansions of Dewey Decimal Classication relating to oriental, Islamic and Pakistani topics, Pakistan Library Review, Vol. 4 Nos 1/2, pp. 42-88. Shaniti, M. (1960), Abridged decimal classication scheme, unpublished doctoral dissertation, Cairo University, Cairo (in Arabic). Shaukkat, A. (1970), Nizam-e-Kutub Khana, Sheikh Ghulam Ali & Sons, Lahore (in Urdu). Siddiqui, S. (1986), Our Religious Libraries, Quaid-e-Azam Library, Lahore (in Urdu). Soltani, P. (1995), Translation and expansion of classication systems in the Arab countries and Iran, Proceedings of the 61st IFLA General Conference, 20-25 August. Tehran Book Processing Centre (1975), Dewey Decimal Classication and Relative Index: Islam, Institute for Research & Planning in Science and Education, Tehran. Usmani, M.A. (1973), Haji Muhammad Sha in Karachi University Library, Pakistan Library Bulletin, Vol. 5 Nos 3/4, pp. 15-21. Usmani, M.A. (1982), Classication system for Islamic literature and Muslim countries (Editorial), Pakistan Library Bulletin, Vol. 13 No. 2, pp. i-vi. Further reading Idrees, H. (2010), A Review of Library Classication Schemes on Islam: A Pakistani Perspective, VDM Publishing, Saarbrucken. McGill University and Weryho, J.W. (1979), Smith Islamic classication in use at McGill University Islamic Studies Library, Montreal, McGill University Islamic Studies Library, Montreal. About the author Haroon Idrees received his Masters in Library and Information Science from the University of the Punjab, Lahore, and is currently pursuing a PhD at Humboldt University of Berlin. His areas of interest include library automation, technical services, LIS marketing, ICTs in LIS, academic libraries and biographies. He has also served as a Librarian and LIS faculty in Pakistan, and is currently on study leave from IRI, International Islamic University, Islamabad. Haroon Idrees can be contacted at: h.haroonidrees@gmail.com

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