1

Islamization of Human Knowledge: A Project Based Approach for

Implementation

By

Dewan Mahboob Hossain
Assistant Professor, Department of Accounting & Information Systems
University of Dhaka, Dhaka-1000, Bangladesh.
And
PhD Student, International Islamic University Malaysia.
Email: [email protected]
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Islamization of Human Knowledge: A Project Based Approach for
Implementation


Abstract
The movement of Islamization of Human Knowledge is no more a new issue among the Muslims. This
intellectual movement involves a desecularization of knowledge in order to show the Muslim Ummah
the true path of leading life. The objective of this article is to identify the problems and prospects in the
implementation of Islamization of Human Knowledge. This article first highlights the proposed
methodologies of Islamization of Knowledge suggested by different prominent Muslim scholars. Then a
critical evaluation of all these models is presented. The study concludes that though many scholars
suggested many models of implementation of Islamization, implementation of these models is still
passing through an early stage with some irregularities. The article proposes a time bound project based
approach for the implementation of Islamization of Knowledge in the educational institutions.
Key words: Islamization, Knowledge, Muslims, Project based approach, research and education.


1.0. INTRODUCTION
The concept of Islamization of Knowledge can be considered as a prominent intellectual movement of
the Muslims of the world. This movement got its momentum mainly in the late 20
th
century through the
activities and publications of the famous Islamic institution The International Institute of Islamic
Thought (IIIT hereafter). In the year of 1982, IIIT published its Islamization of Knowledge Series No. 1
titled Islamization of Knowledge: General Principles and Work Plan. In this monograph, for the first
time, we could find a relatively clear and general outline of the concept of Islamization. This monograph
contains seven chapters and it sets the logic behind the Islamization concept and suggests with a step by
step model of Islamization process. The monograph also contains the agenda of IIIT in developing and
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nurturing this concept for the benefits of the Ummah. The eminent Muslim scholar Ismail R. al Faruqi
played an important role to initiate this movement in this institution.
Using Islamic perspectives in generating and developing knowledge is not a new idea. It is
almost a more than thousand year old tradition. Many classic Muslim scholars have done it in their
works in various disciplines. Over the years, this tradition was continued and nurtured by several Islamic
scholars of different continents in the world. But there is no doubt that the other stream of knowledge,
i.e. the secular knowledge, got huge popularity in the last 200 years and the people in the Muslim world
also got inspired by this. In many Muslim countries, this secular education became the mainstream
education and Islamic education had to take a back step. The intellectual history of the last 200 years
can be characterized as turbulent. Ideas like liberalism, positivism, Marxism, postmodernism etc. have
abolished the idea of spirituality from knowledge and gave a tremendous importance on individualism,
empiricism and science. Religion suffered from a constant attack from the part of the intellectuals in this
era. At this time, we have seen a magnificent development in technology that ameliorated the life
standard of the people around the globe. But this fabulous advancement also resulted in a huge decline
in the humanity. Human beings became competitive, corrupt, isolated, mechanical and feelings-less. Life
became stressful. Values got lost. The Muslim Ummah also got affected by all these effects of modern
Western secular culture. The Islamic traditions got shattered and the teachings of the holy Quran are
getting disappeared from the lifestyles of Muslims. All these are the results of secular education that
the Muslims borrowed from the Westerners. Rather than becoming the producers of the knowledge,
Muslims around the world became the consumers of the knowledge developed by the secular
Westerners. The founders of the concept of Islamization of Knowledge based their arguments for the
need of Islamization on this ground.
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The pioneers of the Islamization movement highlighted the present status of the Muslim
Ummah around the world. In general, this Muslim world can be characterized as underdeveloped.
Suffering in every aspect of life is a common scenario. Intellectual bankruptcy is everywhere. There is no
trace of the glorious past that they used to have. They forgot the path towards knowledge that was
shown by their ancestors like Al Farabi, Ibn Khaldun, Imam Ghazzali, Ibn Sina and many more. Muslims
are no more considered as the true intellectuals as the Westerners have occupied the thrones of almost
all fields of knowledge. The present economic, political, intellectual and social conditions of the Muslims
are shameful and needs improvement.
What is the reason behind this decline? Intellectuals tried to find out the causes. Ismail R. al
Faruqi termed this situation as the malaise of the Ummah and said that the present-day educational
systems prevailing among the Muslims are the main reason for this deterioration (Haneef, 2009). He
mentioned that Muslim education system is dual education system a mixture of secular (modern) and
religious (traditional) education. Secular education is not suitable for the Muslims as it ignores our main
guidelines the Quran and the Sunnah. Another leading Islamic scholar Al-Alwani states that the main
drawback of the modern positivistic knowledge is that it is a one-book reading that is involved only
with understanding the universe (Haneef, 2009). Al-Alwani stressed on going for a two-book reading
that involves both revelation and universe. It is expected that a planned and methodical Islamization of
knowledge will help the Ummah to get rid of this malaise.
Islamization involves desecularization of human knowledge and getting involved with revealed
knowledge in order to show the Muslim ummah the right path to live life. Scholars saw Islamization
from different points of view. For example, some tried to establish it as a new movement, some saw it
as a mission, some as an idea, some as a process and some as project/program/activity. Khalil (1991 :3)
defined Islamization of Knowledge as: The term Islamization of Knowledge means taking part in
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intellectual pursuits, by examination, summarization, correlation, and publication, from the perspective
of Islamic outlook of life, humankind and the universe. Al-Faruqi (1982: 15) defined Islamization as
follows:
to Islamize, is to recast knowledge as Islam relates to iti.e. to redefine and reorder the data,
to rethink the reasoning and relating of data, to reevaluate the conclusions, to reproject the
goals, and to do so in such a way as to make the disciplines enrich the vision and serve the cause
of Islam.
If we scrutinize these definitions (and also the ideas of the other scholars), we shall be able to
understand that Islamization is actually an intellectual pursuit that has an objective to put Islamic values
and guidelines in the system of education and research so that ultimately it can add values to our social,
economic and political arenas and improve the condition of the Muslims around the earth.
Now the question comes, how can we Islamize knowledge? Apparently it may seem that the
goal of Islamization is relatively simple and it is just related to adding Islamic values to the systems of
education and research. But this task is not simple because of various reasons. Firstly, Islam itself is a
vast concept and sometimes complex also. Not only the revelations but also the Muslim scholars and
reformers of different times have added abundant literature over last many centuries. All these provides
with several guidelines and explanations related to Islamic thoughts. Secondly, as mentioned earlier, the
education and research in the Muslim world has already got mixed with the secular philosophies. It is
not very easy to remove or reform this education system. So, the process of Islamization is difficult in
many ways.
Several models of the process of Islamization of Knowledge were developed by different
scholars in different times. The objective of this article is to identify the problems and prospects in the
implementation of Islamization of Human Knowledge. This article first highlights the proposed
methodologies of Islamization of Knowledge suggested by different prominent scholars. Then a critical
evaluation of all these models is presented.
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2.0. METHODOLOGIES SUGGESTED BY DIFFERENT SCHOLARS
The scholars involved with the movement of Islamization of Knowledge have given different
models/frameworks for the methodologies that are to be followed in order to Islamize the current state
of knowledge in the Muslim world. Most of them tried to develop logical frameworks that involved step-
by-step or phase-by-phase processes in order to accomplish the goal of changing the present secular
education and research trend and introduce Islamic values and guidelines. A good number of models are
proposed by different scholars in different parts of the world in different period of times. All of them
were invariably in support of the desecularization of current education and research styles. Some of
them suggested for a complete new method by completely ignoring what is proposed in the secular
system and some of them were in favor of modifying the current secular system by giving Islamic flavor
to it. Some of these models are described here.

2.1. The Process of Islamization suggested by Al-Attas:
The famous Islamic scholar Al-Attas suggested the following two key steps for the process of
Islamization of Knowledge (Hashim & Rossidy, 2009; 115):
1. Isolation of Western elements and key concepts like, secularism, dualism, humanism and
tragedy, from the current body of knowledge, and,
2. The infusion of the Islamic ingredients and key concepts in it.
2.2. The Process of Islamization suggested by Al-Faruqi:
Al-Faruqi, in the IIIT publication on Islamization, proposed for a twelve step process of Islamization. He
focused on the education system by emphasizing on the importance of producing textbooks. His
suggested steps are as follows:
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1. Mastery of modern disciplines
2. Discipline survey
3. Mastering the Islamic legacy: the anthology
4. Mastery of Islamic legacy: the analysis
5. Establishment of specific relevance of Islam to the disciplines
6. Critical assessment of modern disciplines: The state of the art
7. Critical assessment of Islamic legacy
8. Survey of the Ummahs major problems
9. Survey of problems of humankind
10. Creative analyses and syntheses
11. Recasting the disciplines under the framework of Islam: the university textbook.
12. Dissemination of Islamized knowledge.
2.3. The Process of Islamization suggested by Ibrahim A. Ragab:
Ragab (2009) suggested a two-phase approach to deal with the Islamization of knowledge. This is
described as follows:
The first phase: Integral Theorizing:
This first phase is a three step process:
Step-1: Critical review of the human science literature: The first step involves the following functions:
1. A comprehensive and systematic review of all human science literature.
2. Rigorous critique.
3. Selecting the concepts, observations, and empirical generalizations, which have stood the test of
that rigorous critique, from those which failed the test.
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Step-2: Critical review of the relevant Islamic material: This step involves a search through the Quran
and the Hadith. It also involves the review of the works of different Muslim scholars and after that to
develop a conceptual framework.
Step-3: Development of the unified integral framework.

The Second Phase: Validation of research through practices:
It involves doing research according to the framework that was set in phase one. It involves common
research concepts and activities like hypothesis testing, validation, confirmation or non-confirmation of
hypothesis and developing forming theories.
Ragabs suggested process is mainly concerned with the human sciences and it mainly focuses on
research activities rather than textbooks and university curriculum.

2.4. The Process of Islamization suggested by Imad al Din Khalil:
Khalil (1991) in the Occasional Paper No. 2, published by IIIT, titled Islamization of Knowledge: A
Methodology, suggested the following outline for the methodology of Islamization of Knowledge:
1. Drawing a broad outline for the methodology of Islamization of each discipline basing on the
works of the academicians.
2. These plans should be given to the relevant teachers who teach the discipline/subject.
3. These can be also distributed to the students who can use them as guidelines.
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If we analyze this outline, we shall be able to understand that Imad al Din Khalil mainly focused on the
educational system and the methods of teaching and learning.

2.5. The Process of Islamization suggested by Louay Safi:
Louay Safi suggested a step by step model for producing Islamized knowledge. His proposed steps are
(Haneef, 2009; 86):
1. Mastery of substantive knowledge (both western and Islamic) by individual scholars.
2. Mastery of analytic and synthesis techniques by individual scholars.
3. Producing university textbooks.
4. Critical review by scientific community.
5. Produce Islamized knowledge.
It can be understood from these suggested steps of Safis model that he actually wanted to focus more
on the university textbooks and he emphasized on the efforts of individual scholars.

2.5. The Process of Islamization suggested by Taha Jabir Alwani:
Taha Jabir Alwani suggested the following six discourses for Islamization of Knowledge (Haneef, 2009;
86):
1. Articulating the Islamic paradigm of knowledge;
2. Developing a Quranic methodology;
3. A methodology for dealing with the Quran;
4. A methodology for dealing with the Sunnah;
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5. Reexamining the Islamic intellectual heritages; and,
6. Dealing with the Western intellectual heritage.
Just like the other authors, he also emphasizes on dealing with both western and Islamic aspects of
knowledge.

3.0. AN EVALUATION OF THE METHODOLOGIES OF THE DIFFERENT SCHOLARS
A few suggested models and outlines for the Islamization of Knowledge were presented in the last
section. There is no doubt about the fact that there exist more models like these. If we go through these
models in a critical manner, we shall find out that most of these models have many similarities.
Firstly, most of these models talk about the mastery of both secular/western and Islamic knowledge.
Secondly, they want to remove the western ingredients that are not compatible with the teachings and
guidelines of Islam. Thirdly, they suggested going for research from an Islamic perspective and including
Islamized knowledge in the textbooks and education systems. In short, these are the main agenda for
the movement of Islamization of Knowledge.
It is to be noted here that though these models are suggested by different scholars in different
period of time, the differences in these models are relatively insignificant. As a result, confusion may
arise on the fact that why so many models were developed.
Before going to analyze this fact, we need to know when a new model is needed. We can say
that a new model is needed in either of the following situations:
1. There is no other existing model and the proposed model will be the first one on the issue under
discussion.
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2. There are existing models but there are logical faults in those models or these models are not
feasible to implement mainly in terms of cost, time and other resources.
3. There are existing models and when they were implemented, these were not successful.
If we consider the situation of Islamization of Knowledge, we shall see that the first ground in
developing a new model, is invalid in the current situation as there are many existing models at this
point of time.
The second ground may be a bit logical as when the new models are suggested by a new
scholar, we see some changes from the previous one. But when we go though the articles of the
scholars where they have presented the new models, we almost cannot find any criticism of the
previous model. In many cases, though they mention about the works of the other authors, they do not
try to find out any loopholes or drawbacks of the previous models rather they only suggest their own
new one. So, on this ground, we do not find any strong logic to form new models.
The third background of forming a new model depends on the success of the implementation of
the previous models. Whether a model was successful or not can be identified through proper
assessment and measurement of performance. Firstly, we have a very few examples in relation to the
implementation of Islamization of Knowledge. Secondly, we do not see any evaluation or assessment on
the implementation of this Islamization. As a result, we cannot say that the existing models are not
working properly and we need a new model for that.
So, it can be said that from these three grounds we cannot establish the reason for creating new
models of Islamization of Knowledge. Rather, the question comes whether we really need so many
models or not. There is no harm in proposing many models for academic discussion. But at the
implementation level, may be the answer to this question is no we do not need that many models. If
these models are considered as plans for the implementation of Islamization, it can be said that the
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intellectual people in the Ummah are mainly busy with making too many plans rather than the
implementation of plans. This abundance of models, in future, can create confusions among people
who want to implement Islamization of knowledge. As said earlier, the academic people can develop
many models but it may create confusion in the implementation.
Rather than producing more similar models, now the main concern of the Muslims scholars
should be to implement any of these proposed models and thus try to find out the real-life problems in
relation to implementation. If the Muslims only plan and do not perform it, they will never be able to
identify the real-life complications of the implementation process.
Another crucial drawback of these models is that, these are considered as applicable to all
situations or to the total Muslim Ummah. These models do not cover the political and cultural aspects of
the implementation of these models in different countries. For example, there are political and cultural
differences among an Islamic country, a Muslim majority country and a Muslim minority country. A
single system cannot be applied to all these situations. There will be different contingent factors in these
different environments that will make the process of implementation challenging.
The next section of the article presents with one of the prominent cases of implementation of
Islamization of Knowledge.

4.0. ISLAMIZATION OF KNOWLEDGE: THE CASE OF INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA
(IIUM):
The original work plan of Islamization of Knowledge was developed by IIIT and later this philosophy was
adopted by some other universities in Malaysia, Pakistan, Bangladesh, Niger and others (Ali, 2010; 19).
In 1983, Ismail Raji al-Faruqi visited International Islamic University Malaysia in order to promote the
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concept of Islamization of Knowledge and later his work plan (Hussain, 2009; 9). Now the issue of
Islamization is included in the vision and mission of IIUM. According to Abdallah, Hussien and Hisham
(2011):
Different conceptions of Islamization have co-existed at IIU. Some of the scholars at IIUM
follow the approach of Syed Muhammad Naquib al-Attas which focused on liberating the
Muslims from the grip of secularism. This approach was mainly used and propagated at the
International Institute of Islamic Tought and Civilization (ISTAC) from its inception in 1989 until it
became an integral part of IIUM in 2002. The most widespread approach, however, which held
sway at IIUM during its formative years was that espoused by al-Faruqi, Abu Sulayman, al-
Alwani and in the IIIT.

Over the years, IIUM tried to attract and hire Muslim academicians from different parts of the world in
order to contribute in the process of Islamization of knowledge. During the leadership period of Dr.
Abdul Hamid Abu Sulayman (1988-1998) the Kulliyyah (Faculty) of Islamic Revealed Knowledge and
Human Sciences was established. The curriculums of different disciplines of the university were also
Islamized. Islamic perspectives of different disciplines are taught to the students along with the Western
methods. Students around the Muslim world are coming to IIUM for higher studies.
The academicians and the students of IIUM have performed a good amount of research on
different issues from the Islamic perspective. The greatest success came mainly in the fields like Islamic
Economics, Banking, Finance and Insurance (Abdallah, Hussien and Hisham, 2011).
Abdallah, Hussien and Hisham (2011) by interviewing eleven key scholars of IIUM found that
the university is facing different kinds of problems in the implementation of Islamization of Knowledge.
The first problem is that the scholars are not in consensus with applying one particular model for the
implementation of Islamization. Different scholars like different models and it creates a problem in the
implementation. The second problem is that it becomes difficult to hire enough teaching staffs who are
committed to this Islamization movement and have knowledge in both modern sciences and Islam
(Abdallah, Hussien and Hisham, 2011):
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Hence many western educated academicians do not know much about Islam and many of the
graduates of Islamic institutions are ignorant of modern sciences.

Moreover, there is a dearth of textbooks containing Islamic values. One of the respondents in this
research commented that what is taught to the students at this moment is actually a hodgepodge of
western/secular and Islamic knowledge and thus IIUM is producing confused graduates. Many of the
students are also not committed to this Islamization movement. According to Abdallah, Hussien and
Hisham (2011):
Considering the knowledge side of Islamization, more and more students enroll in IIUM today
without knowing even the basics of Islam. Many do not seem to have the desire and
commitment to acquire an Islamic character. Given the increasingly competitive higher
education market, it is becoming increasingly difficult for IIUM to be selective.

According to the interviewees of this research, the success in relation to research and publications is
also not that praiseworthy. In most of the cases, theoretical writings are attempted and the practical
problems related to Muslim Ummah get unnoticed by the researchers.


5.0. STRATEGIES FOR IMPLEMENTATION OF ISLAMIZATION OF KNOWLEDGE:
After discussing several problems of the models of Islamization and the problems relating to their
implementation, now it is important to find out some strategies that will help in implementing the idea
of Islamization of Knowledge.
Different scholars tried to define Islamization in different ways. As mentioned earlier, some
wanted to recognize it as a philosophy, some as a process, some as a project, some as a program, some
as an idea and some as a movement.
As the objective of this particular article is to highlight the implementation process of
Islamization, this article sees the issue of Islamization as a project that has to be implemented
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through educational institutions. That means, these projects should be undertaken by educational
institutions that want to go for Islamization. The rationale behind considering Islamization as a project
is that a project needs to be managed and implemented. It needs commitment from the part of the
human resources for proper implementation and achievement of the goals. This project has to be
undertaken by an educational institution because it will give the project an organizational base that will
ensure commitment, control and accountability.
When we identify something as a project, we have to understand the fact that a project needs
to be managed through proper steps. A project is a plan or scheme that needs to be completed within a
timeframe. A project needs proper planning, organizing, resourcing, directing and controlling in order to
achieve a particular goal or objective within a particular time. At the end of the project, an assessment
of the achievement or the appraisal of the value addition from the project is also needed. A typical
project may involve the following logical steps (see figure 1):
1. Thinking of the problem/issue under consideration.
2. Making a logical planning and design to achieve the project goal within specified time and cost.
3. Implementation of the project. This process should also include continuous monitoring and
controlling.
4. Ending the project and assessment.






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Figure: Typical Steps in Managing a Project






If we analyze the existing models of Islamization, we shall be able to identify the fact that these models
mainly cover steps 1 and 2 (i.e., identification of the problem and logical planning and design) and other
steps are ignored. The issue of timeframe mostly remains absent. The issue of cost and finance is not
highlighted in detailed way. As these models do not cover the timeframe, they ultimately ignore the
issues of control and assessment.
At this moment, this should be made clear to the readers of this article that this article does not
provide with a new model of the methodology of Islamization, rather it suggest that any of the
suggested logical model (of the previous scholars) can be taken and then that can be implemented
through a project-based manner within a particular timeframe. Let us create a hypothetical example to
understand this process.
For example, if an educational institution, say a university, selects Ismail al-Faruqis twelve-step
model for implementation, it should implement it within a particular timeframe through a project-based
approach by setting proper objectives and goals. The university should go through the following steps:
(1) Identification of
the problem/issue
(2) Logical planning
and design
(3) Implementation
of the project
(2-3) Proper
monitoring and
controlling
(4) Project
completion
(5) Assessment of
achievement of goal
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(1) Firstly, the university should decide the time span within which they have to finish these
twelve steps. Let us say that the organization has decided to complete these twelve steps
within a time of twelve years.
(2) After that, the time for completing each of these steps should be decided. May be they can
decide that each of these steps will take one year so, in each year, one particular step will
be completed and in the next year, the next step will be started and completed. In this way,
they will complete the twelve steps in twelve years. So, at the end of the first year, they will
complete the first step (i.e., mastery of modern disciplines) and in the second year, they
should start the second step (i.e., Discipline survey). Thus, at the end of the twelfth year,
they will complete the last step (i.e., dissemination of Islamized knowledge).
(3) These same targets should be subdivided among the different departments teaching
different disciplines. That is, at the end of the first year, each and every department should
complete the first step (i.e., mastery of modern disciplines) and in the next year they should
start the second step (i.e., discipline survey).
(4) At the end of each year, the departments should complete their respective targets and
report to the university. The university should evaluate the performances of the
departments. If all the departments can complete their individual tasks, in total, the
university will be able to achieve their objective of that year. If any particular department
fails to achieve the goal within that particular time, the university should concentrate more
on that department and take corrective measures.
Thus, the departmental goals should be tied together with the goal of the university and thus the target
should be achieved.
This total process can be depicted as follows (figure 2):
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Figure 2: Strategies for Implementation of Islamization of Knowledge Project










It has to be remembered here that in this project-based implementation process, the whole authority of
the university should be totally committed to one particular model of Islamization (say, in this example,
the twelve-step model of al-Faruqi). Running a project with divergent thoughts and philosophies can
lead to contradiction and the ultimate failure of the project. Also, the selection of a particular model
should be compatible to political and cultural contingencies of the particular country as well as the
particular institution. The university may modify a model (of course by maintaining the original
philosophy of Islamization) in order to make it compatible in the particular situation. But whenever the
model is set and selected, the total institution should be committed to maintain the requirements of
that model.
The project should be well monitored and of course, well funded. In the Muslim world, we can
see the presence of both very rich countries and very poor countries. Definitely, these Islamization
projects should be funded by the rich country people. The governments, the organizations and even the
individuals can help in this respect. It has to be remembered that proper fund management should be
taken as a serious issue and efficient budgeting should be done with the help of qualified professionals
(not by the academicians). The professionals should discuss with the university authority in order to
The university sets specific
targets to be achieved
within specified timeframe.
The university subdivides
the targets among different
departments.
The departments fulfill the
objectives within specified
period of
The university achieves its
objectives.
Evaluation of
performance
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understand the fund requirements for the activities of the project and then come up with the budget.
The budget should be communicated to the different departments in order to restrict the misuse of
funds.
So, at this moment, if we summarize the total discussion about this strategy for implementation,
we can identify the following core themes that should be followed:
1. Choosing a particular educational institution where the project will be implemented.
2. Total commitment to a single model from the part of mainly the higher authority of the
university.
3. Well defined targets and goals and communicating these goals to everybody in the university.
4. Specifying a timeframe.
5. Continuous monitoring, control and measurement/evaluation of performance.
6. Efficient fund management.
It has to be remembered that the end of the project does not mean the end of Islamization process.
Islamization is a life-long commitment (Hussain, 2009) and thus even after completing one full-cycle of
the project, there should be a continuous effort for improvement.


6.0. THE NEED FOR A ROLE MODEL:
The movement of Islamization of Knowledge is actually suffering from the absence of role models. In
order to explain this, we can take the examples from the business world. There are some very popular
concepts of business management like lean manufacturing (introduced by Toyota), just-in-time (also
introduced by Toyota), six-sigma (introduced by Motorola) etc. that were actually introduced and
implemented by particular companies. For this discussion we do not have to have knowledge about
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these concepts. We just have to understand that some particular companies became the role models for
others by successfully introducing and applying these concepts in their works. For example, Motorola
came up with the concept of Six-Sigma. By applying this concept in their company, they could ensure
better quality control of their products. When this effort became successful, the other companies in
different business fields followed this management theme of Motorola and also became successful. The
other companies were inspired by the success of Motorola and Motorola became their role model.
In the case of Islamization also, there is a need of a successful role model. One successful
implementation of Islamization in a particular university will show paths to others about how to
implement this concept. After that this concept will become popular and will be adopted by many. Thus
the movement of Islamization of Knowledge can be successful. Thus, only a time-specified, project-
based implementation process can ensure the creation of a role model.

7.0. CONCLUSION:
Throughout the globe, these days, we can see a huge decline of the Islamic values among the Muslims.
Moreover, in the world politics, Muslims are becoming the victims of the wrongdoings of the Western
world. Muslims are lagging behind in terms of politics, economy, education and many others. Rather
than generating knowledge in light of the Quran and the Sunnah, Muslims are getting attracted to the
secular knowledge and becoming the consumers of those knowledge. The only way to revive from this
continuous decline is to include Islamic values and teachings in the education systems and also produce
new knowledge with the help of the revelation. In past, many Muslim scholars have followed the
guidance of the revealed knowledge and became the successful producers of knowledge. We can also
do that through Islamization of Knowledge.
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The main objective of this article was twofold: (1) to understand the current state of the
Islamization of Knowledge movement and (2) to identify the problems and prospects of the Islamization
of Knowledge movement. The article concludes that, the Islamization movement is mainly revolving
around the development of theories. This is not solving the practical problems of the Ummah in a
proper manner. Though there are logical models of Islamization proposed by different scholars at
different points of time, because of the lack of time-specified project-based approach, these models are
not being implemented properly. That is why we do not see much cases of successful Islamization of
Knowledge.

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of Human Science (2
nd
edition), 87-113.