Internat ional Journal of Multidisciplinary Research and D evelopment 2014; 1(6): 99-109

IJMRD 2014; 1(6): 99-109

www.allsubjectjournal.com
Received: 29-09-2014
Accepted: 25-10-2014
e-ISSN: 2349-4182
p-ISSN: 2349-5979
Md. Helal Uddin
Lecturer, Department of
Business Administration,
International Islamic
University Chittagong,
240,Nawab Sirajuddowla Road,
Chawk Bazar, Chittagong,
Bangladesh.
Manjurul Alam Mazumder
Lecturer, Department of
Business Administration,
International Islamic
University Chittagong,
240,Nawab Sirajuddowla Road,
Chawk Bazar, Chittagong,
Bangladesh.

Correspondence:
Md. Helal Uddin
Lecturer, Department of
Business Administration,
International Islamic
University Chittagong,
240,Nawab Sirajuddowla
Road, Chawk Bazar,
Chittagong, Bangladesh.

Islamization of Knowledge: An exploratory study of concepts,

issues and trends
Md. Helal Uddin, Manjurul Alam Mazumder
Abstract
The Religion before Allah is Islam (Sura al-Imran-verse-19); it (Islam: Submission to his will)) is the
ultimate guideline for every action of human beings. Almighty Allah (SWT) had given the knowledge
for mankind and it was sacred, but with the passage of time, the application of this knowledge is mixed
with human error, prejudice, passion and self- interest. So it is the supreme responsibility for human
beings is to revive knowledge from the black box of human error, prejudice, passion and self- interest
according to the light of revealed knowledge. Only revealed knowledge can offer ultimate relief to
society. Islamization of knowledge does not mean that the curriculum of Islamic education is
exclusively for Muslims, but due to the universality of Islam, Islamic education is applicable to and can
accommodate all of the mankind. The objective of this study is to expose an overview on the Basics of
Islamization of knowledge and to show the Islamization of knowledge movements all over the world as
well as to formulate a framework based on SWOT analysis of Islamization of knowledge. This study
will help the researcher to make their endeavor for Islamization of knowledge in large context of
disciplines.
Keywords: Islamization of knowledge (IOK), concepts, issues, trends, SWOT analysis of IOK.

1. Introduction
Education is the backbone of nation, no nation can develop their fate without education & the
education without ethics is worthless. Anas (RA) narrated that Mohammad(SM) said It is
compulsory to every Muslim Men & women is to acquire knowledge IBN MJAH. Sir
Francis Bacon, said that knowledge is power. In Islam, knowledge (Arabic: , ilm) is
given great significance. Al-Quran asserts that knowledge comes from Allah (2:239) and
various hadith encourage the acquisition of knowledge. Muhammad (SM) said "Seek
knowledge from the cradle to the grave" and "Verily the men of knowledge are the inheritors
of the prophets". Actually knowledge is sacred, but there are some deceitful men who hide
the truth to keep the common mass in ignorance (islamization-of-k...-an-agenda-for-muslimintellectuals.). The knowledge and the science, which are not used for the betterment of
mankind, rather for destruction, cannot be the true knowledge and true science. Islamization
of Knowledge is such type of comprehensive phenomenon, which re-establishes the
knowledge on its original basis. ABDUR-RAZZAQ MUSTAPHA BALOGUN
SOLAGBERU defined Islamization of knowledge as the impact or significance of the
process of Islamization on the concept and pursuit of knowledge. IOK is defined by al-Atlas
as "the liberation of man first from magical, mythological, animistic, national-cultural
tradition, and then from secular control over his reason and his language, further he explains
that Islamization involves firstly the Islamization of languages "language thought and reason
are closely inter connected and are indeed interdependent in projecting to man his world
view or vision of reality. Thus the Islamization of language brings about the Islamization of
thought and reason. This fact is demonstrated by the Holy Qur'an itself when it was first
revealed among the Arabs,42.AI-Fariiqi, asserts that Islamizing knowledge which in concrete
term means to Islamize disciplines or, better, to produce university-level textbooks, is among
the most difficult to realize because it involves recasting some twenty disciplines in
accordance with Islamic visions. HASHIM & ROSSIDY [29] Knowledge is a medium to
perceive the entity of Allah. The purpose of knowledge is to extract the essence of the nature
and the universe and then to prostrate and surrender incomplete humility before Allah, the
most Merciful and the most Beneficent, thank Him and be gratitude to Him. It also makes a
general impression of goodness, purity and piety (Islamization of knowledge: Agenda for
muslim scholar).
~99~

International Journal of Multidisciplinary Research and Development

Islamization of knowledge and there are variances among

their attitudes towards this issue, there are several reasons
that significantly contribute to the critical need for
Islamization of knowledge and education. Al-Attas
conclude that the challenges of modern times call the
Muslim community for restructuring, rebuilding, and
reconstructing its educational systems in accordance with
the tenets of Islam, and fulfilling its existing needs as well.
Islam does address our modern life and it can offer
effective solutions that address the contemporary problems
and challenges encountered by todays Muslims.
Hashim & Rosily (Islamization of Knowledge: A
Comparative Analysis of the Conceptions of AI-Attas and
AI- Frq) The study aims to examine, compare and
analyze the ideas of both scholars with respect to various
interpretations of the concept of Islamization of knowledge
their definition of the concept, their philosophical
framework, and their methodology for achieving the goals
of Islamization as well as understanding the similarities and
differences and the strengths and weaknesses of their
conceptions. This paper also explores the possibility of
reconciliation between their ideas in the hope of further
advancing the cause of Islamization of knowledge. In
reconciling both differences, they found that apart from
their minor differences, their concepts and definitions of
Islamization of contemporary knowledge bear very close
resemblance. The only major fundamental differences
between them lie in the Process and methodology of
Islamization of knowledge itself. Methodological
differences are minor compared to differences in
philosophical framework that form the basis of their
paradigm. Therefore we can be optimistic on the possibility
of reconciliation and cooperation, assuming that the
followers of both scholars are able to reach out to each
other in honest, intellectual discourse.
Sayed Ali Ashraf (1984, 1988), argues that IOK could not
be merely adding new or modern knowledge to the old or
traditional knowledge found in Muslim countries nor could
it be achievable by making a confused mixture of religious
and secularist approaches to different branches of
knowledge. He states, to make society Islamic in the true
sense, an academic leadership whose knowledge and
outlook are truly Islamic in character is needed. He believes
Islamization of education can only take place if the
government of Muslim countries agrees to implement such
policy.
According to Ziauddin Sardar (1988, 89), Muslims need to
evolve their own paradigms and innovate appropriate
disciplines within the conceptual categories and value
framework of Islam, not the emphasis should be on
Islamizing existing disciplines.
Fazlur Rahman (1988): While knowledge by itself is good,
the problem is its misuse. He calls for the creation of
thinkers who are able to examine our own tradition in the
light of the Quran and Sunnah then critically study the
body of knowledge created by modernity.
Hoodbhoy and Abdus Salam: Totally rejects the concept of
Islamic sciences. In fact Hoodbhoy vehemently claims that
the scientific views, say, of a Muslim scientist are not
necessarily connected to his faith. Likewise, Abdus Salam
strongly contends that "there is only one universal science,
its problems and modalities are international and there is no
such thing as Islamic science as just there is no Hindu
science, no Jewish science, no Confucian science, nor

2. Literature Review
Abaza (1998) in her study on Debates on Islam &
knowledge in two Different Context: Egypt & Malaysia.
The work focuses on the development of Islamic
intellectual and academic thought that has taken on a life of
its own and followed a number of different trajectories
following the landmark international conference on Muslim
education that was held in Mecca in 1977. (The Viability of
lslamization of Knowledge Programme in Nigeria:
Motivating
Factors
and
Problems
of
Implementation)Working on such familiar premises, Abaza
attempts to explain deconstruct the workings of the
Islamization of knowledge project, attempting to unearth its
internal mechanisms as well as some of its more obvious
contradictions and blind spots and also to identify the key
actors and agents involved, and to trace the manifold ways
and means through which the project was later taken up by
Islamist, intellectuals, scholars, organizations, think-tanks,
and governments in the Muslim world. The findings of the
study were that the Islam in Egyptian contexts seems to be
developing an inward looking direction. At the root of the
project, Abaza identifies the crisis of confidence and
intellectual dependency that had taken root in the collective
Muslim awareness and the reaction of a whole generation
of post-colonial Muslim intellectuals and political elites to
the enduring dominance and hegemony of the West over
the rest. She locates the Islamization of knowledge project
within the historical parameters of the post-colonial era,
tracing its linkages and similarities with other ThirdWorldist trends, including the Africanist "negritude"
movement, the emergence of inferior studies in the Indian
subcontinent, the calls for cultural particularism in the
West, and the (much later) development of the "Asian
values" school of thought in Southeast and East Asia.
Ismail Raji al-Faruqi (1982) argues that Islamization of
knowledge (IOK) is to recast the whole legacy of human
knowledge from the stand point of Islam. He presented 12
point work-plan aims to produce university level text
books recasting some twenty disciplines in accordance to
the Islamic vision because of the backward and lowly
contemporary position of the ummah in all fields, political,
economic, and religio-cultural. Abdul Hamid A. Sulayman
(1989), Taha Jabir Al-Alwani (1989), Louay Safi (1993),
Ibrahim Ragab (1995, 97, 99), and Mona Abul Fadl (1988)
further elaborated, revised, modified, and updated the
views of Faruqi and his work-plan with critical assessment.
Alwani (1989) sees Islamization of knowledge requires the
combination of two readings that of revelation and the
natural universe. Ibrahim Ragab (1995, 97, 99) sees IOK
term has been used in many confusing ways, so he
prefers it is be used as Islamization of social sciences,
Islamization of specific disciplines, Islamization of
curriculum or Islamization of education etc.
Naqib al-Attas (1978, 1980) states his views regarding
Islamization of knowledge is that, Islamization means the
deliverance of knowledge from its interpretations based on
secular ideology and from meanings and expressions of the
secular. He suggests important ladder to Islamize modern
or contemporary knowledge that is the isolation process;
where knowledge should be freed from the Western culture
and civilization. After isolation, those existing body of
knowledge should be infused with Islamic elements. The
finding & conclusion according to Al-Attas were that there
is a conflict among Muslim intellectuals regarding
~100~

International Journal of Multidisciplinary Research and Development

Christian Science. "The position of these secularistmodernists reinforced by another prominent scholar fazlur
Rahman, who argues that one cannot map knowledge; it is
created by Allah (SWT) in the human mind. So Muslims
should not get enamored over making maps and charts of
how to go about creating Islamic knowledge.
Mohammad kamal hasan (A return on the Quranic
paradigm of development & integrated knowledge: The ulu
al-albab model) this paper highlights that the secular and
modernistic paradigm of development that lacks spiritual
and ethical moorings is partly responsible for the 2009
global economic and financial crisis. Muslim policymakers, intellectuals and scholars are duty-bound to
promote the Tawdic paradigm of holistic development
and holistic knowledge. Closely related to the paradigm of
development is the issue of the epistemology of
autonomous human reason which denies the importance
and validity of Divine revelation as a higher source of
knowledge and wisdom. The Qurn projects the model of
the Ul al-Albb, people of sound reason as intellectuals
and scholars par excellence who combine the
understanding of the Book of Nature with the Book of
Revelation, and integrate human reason with Divine
revelation. The paper ends by suggesting that Muslim
countries develop institutions of learning or systems of
education which integrates worldly knowledge with
religious knowledge in a harmonious and symbiotic
manner.

world view or vision of reality. Thus the Islamization of

language brings about the Islamization of thought and
reason. This fact is demonstrated by the Holy Qur'an itself
when it was first revealed among the Arabs.42 ([27]
INTELLECTUAL DISCOURSE, VOL 8, No 1, 2000).

3. Objective of the study

The main objective of the study is to provide an overview
on the Basics of Islamization of knowledge and to show the
Islamization of knowledge movements all over the world.
A secondary objective is to analyze the SWOT of
Islamization of knowledge and formulate a framework for
Islamization of knowledge by considering the views of
Islamic scholars and SWOT analysis.

(e) Dr. R.I Molla states that, Islamization of knowledge is

a reformation and transformation movement-Internally
reform movement and externally a transformation
movement. Fundamentally it is meant for our
understanding, realization, and commitments to the world
view of Islam. He also states that knowledge founded on
divinity and sound in morality, excels in wisdom and
efficiency.

4. Methodology of the study

The methodology followed in this study is mainly of library
work, basically it was based on Holy Quran, Hadiths and
related literatures written by Islamic scholars. Some
information was taken from the activities of International
Islamic University Chittagong & international Islamic
University Malaysia.

6. Call for Islamization of knowledge

Knowledge that is taught in most learning institutions today
is fragmented and dualistic in nature. Essentially,
Islamization of knowledge is as old as Islam itself. This is
so because right from the beginning of the revelation
received by the Prophet (S.A.W.) .Allah (S.W.T.)
commanded him to read, to seek for knowledge and to
make use of the pen. He said, Read in the name of thy who
created, Created man from a clot of blood. Read: and thy
Lord is the Most Bounteous, Who teaches (the use of) the
pen. Teaches man that which he knew not (Quran 96:15). In fact, Allah sent Prophet Muhammad (SAAS) not only
as His Final Messenger and the Seal of the Prophets
(Quran, 33: 40) but also as the Great Teacher (Educator)
to mankind. Our Rabb (Cherisher and Sustainer) sent him
to teach humanity the Qur'an and the Sunnah.

(b) Al-Faruqi asserts that (ISLAMIZATION OF

KNOWLEDGE/HASHIM & ROSSIDY )[29] the task of
Islamizing knowledge which in concrete term means to
Islamize disciplines or, better to produce university-level
textbooks, is among the most difficult to realize because it
involves recasting some twenty disciplines in accordance
with Islamic visions.
(c) A. K Brohi (1993) states that Islamization of
knowledge is the task for Muslims to rewrite standard
textbooks on principal branches of human learning to
make them consistent with Quranic principles. It also
means to reorganize the elements of modern knowledge by
eliminating the harmful elements that tend to give believers
a split personality (Schizophrenic) when they treat religion
and other aspects of life independently.
(d) Ibrahim Ragab (1995, 97, 99) sees IOK term has been
used in many confusing ways, so he prefers it to be used
as Islamization of social sciences, Islamization of specific
disciplines, Islamization of curriculum or Islamization of
education etc.

5. Definition of Islamization of knowledge Islamization of

knowledge means incorporating into every discipline
relevant and specific texts of the Glorious Quran and
Hadith of the Messenger of Allah SWT in order to guide
both the teacher and the learner to understand the organic
unity, mutual harmony, compatibility and the total
dependence of all branches of human knowledge on the
two fundamental sources of the Shariah - Al-Quran and
the Sunnah. :( 'Islamization of Knowledge,' and the Muslim
Brotherhood).

6.1. Revive the Islamic Territory from dismemberment

There was a decline in the political power of the Muslim.
The decline started with the crusades, passing through the
period of the Mongols and eventually witnessing the
dismemberment of the Islamic Territory by European
Powers during the Ottoman period. The Muslims became
demoralized as their countries fell one after another under
the colonial powers .Considering the fact that the advent of
colonialism in Muslim lands created much confusion

(a) Islamization is defined by al-Atlas as "the liberation

of man first from magical, mythological, animistic,
national-cultural tradition, and then from secular control
over his reason and his language, further he explains that
Islamization involves firstly the Islamization of languages
"language thought and reason are closely inter connected
and are indeed interdependent in projecting to man his
~101~

International Journal of Multidisciplinary Research and Development

some enormous development in every sphere of life.

Muslims is living now in a predominantly Western age
with its thought-pattern, culture and civilization and its
intellectual make-up and educational training. Indeed, AlFaruqi (1982: 1) clearly refers to this fact, i.e. the malaise
of the Islamic nation, when he asserts that no other nation
has been subjected to comparable defeats or humiliation as
the Islamic nation has, to the extent that it stands at the
lowest rung of the ladder of nations. He maintains that
Muslims were defeated, massacred, and robbed of their
land and wealth. They were double-crossed, colonized, and
exploited, proselytized, forced or bribed into conversion to
other faiths. They were secularized, Westernized, and deIslamized by internal and external agents of their enemies(
Islamization of knowledge An agenda for Muslim
scholar).

among the Muslims, who hitherto, had gives room for

secular consideration to the pursuits of learning, education
and culture. Now Muslim scholars think of going back to
Islamic form of knowledge by re-Islamizing it
(ISLAMIZATION
OR
RE-ISLAMIZATION
OF
KNOWLEDGE).
6.2. Act of crossing the adverse situation of Ummah
Many Muslim scholar pointed out their views regarding
Islamic education. The present situation of muslim ummah
is not well because of secular-religious duality of the
educational systems and lack of clear vision as well as
identity crisis. Muslim nations had the supreme power in
every sphere of knowledge but now they are facing
dimensional crisis. (IsmailRaji Al Faruqi (1982) so an
integration of Muslim education is needed and should be
accomplished by academicians who are well versed in both
modern disciplines and Islamic legacy. This task however,
should not simply be an assorted mixing of classical
Islamic and modern western knowledge but ought to be a
systematic restructuring of the entire field of human
knowledge in accordance with a set of criteria derived from
and based on the Islamic worldview,8 in other words
through IOK.

6.6. Blind following

Today is the age of globalization, people of all over the
world can easily exchange their culture, knowledge, values,
believes attitude
within a very short time .In todays
globalization era, and with the ever growing Information
Communication Technology (ICT), gaps of interaction
among different societies have been reduced through
dissemination of knowledge in many fields of study and
disciplines ((Taqleed). As a result of this information
explosion, which for the most part, comes from the West
and non-Islamic societies, people in Muslim countries are
deluded with this knowledge and are made to think that
their potentials are less valuable, and they are incapable to
contribute and hitherto they should depend on others for
knowledge and even ideas, and then started blindly
following them. In doing so, they think that they would be
able to meet the challenges of modern life. The Prophet
Muhammad (Allah peace and blessings be upon him) said,
You would tread the same path as was compacted by those
before you inch by inch and step by step so much so that if
they had entered into the hole of the lizard, you would
follow them in this also.

6.3. Integrate & Developed the Muslim personality and

Outlook (A.K Brohi)
Knowledge is no longer like before where the base was
religious intuitions and insights. Instead, knowledge today
bears the imprints of irreligious thinkers whose approach
and premise are mechanical in nature and contain artificial
assumptions unsuitable with the Islamic framework.
Unfortunately, Muslim students study these philosophies
thus jeopardizing their embrace of the Islamic worldview as
they keep their religious convictions and university studies
separate from one another.IOK may allow Muslims to
break away from such predicament.
6.4. Reforming contemporary knowledge (Abdul Hamid
Abu Sulayman(1994)
The crisis of knowledge that prevails in the Muslim world
today is considered a fundamental cause for the ummahs
present condition of backwardness, all-pervasive weakness
and lethargic, intellectuals stagnancy, absence of ijtihad,
absence of cultural progress and estrangement from the
basic norms of Islamic civilization. This crisis, which
began during the age of enlighten when the west embarked
on the intellectual and cultural
revolutions, caused
religious to be separated from all practical and social
responsibility within the ummah. The main causes of the
crisis lies in the inability of Muslim thinkers to measure the
extent of change that has taken place in the relm of
knowledge, culture and civilization in the modern world,
plus the inability to locate the point of strength in the
source of Islamic knowledge and to learn from past
experience. Therefore, IOK (particularly in political
science) is believed to be the genuine solution to resolve
this crisis of knowledge.

6.7. The necessity of canon (Mahmoud Hamid Al

Migdadi)
It is to surrender to Allah (SWT), the Lord of all that exists,
submitting to His Will, Commands and Prohibitions in all
affairs of life. To give an Islamic identity to knowledge in
the creed requires:
1- To aid the Muslims all over the world to have a better
and more correct understanding of Islam. Thus, being more
convinced concerning the right of this religion to lead
mankind.
2- To enable the Muslims to acquire the necessary material
power to develop their civil life so that they may achieve a
suitable position in this world. As a result, they will be
capable of encountering the challenges imposed upon them
by their enemies who desire that they remain underdeveloped and in poverty.
6.8. The scientific necessity (Mahmoud Hamid Al
Migdadi)
Secularism separates knowledge of science from that of the
divine one. In non-religious schools, science and human
science subjects are taught as value-free, leaving religious
knowledge to be taught only as a residuals subject. Divine
knowledge is not developed according to the concept of

6.5. The depression of the Islamic state (Al-Faruqi

(1982: 1)
Islam is the supreme philosophy out of all other philosophy
that observed by the people all over the world. Muslim
civilization is called the best era for the mankind because of
~102~

International Journal of Multidisciplinary Research and Development

emphasis is once again on a balanced attention to the needs

Islamic shariah. This has resulted in the formation of
of this world as well as to Akhirah, mans final destiny.
fragmented worldview and no integration takes place. The
effect of this does not only perpetuate secular-oriented
human resource development but also the nature of
7. Principles of the Islamization of knowledge:
The principles of the Islamization of knowledge vary with
development approaches modeled on the secular and
the different variety of scientific fields. These principles
western worldview. As the western style of education
include:
continues to undermine religion, secularism has not only
i.
To believe in the Oneness of Allah the Almighty and
eaten deep into our cultural heritage but has also been at
reflecting this belief upon all aspects of thought and
work in our society today. Precisely, if one compares the
activity(Sura Ikhlas )
above discussion with what practically obtains in our
ii.
Islam is a religion of nature-din-al-Fitra, thereby this
society today, particularly in the institutions of higher
means everyone is born as a Muslim with Islamic
education, one cannot but conclude that as long as we
nature (Quran 30:30).
continue to patronize secular educational system, our
iii.
Islamization of knowledge movement is founded on
society will continue to dwell in adverse crises which no
the sprit and guidance of the following model the truthhuman ideology can address. This is because the greatest
the Hard core of the truth (It is for the entire mankind
problems of mankind are not those, which can be solved in
and not for the Muslims alone .The Quran addresses
any laboratory, nor can they be addressed by any human
mankind: Ya iyyuhannas, not ya iyyuhal Muslimun
system of government. As more and more Muslims
(Quran10:57).
became aware of the defects of an educational system
iv.
To believe in Islam is the complete code of life. (Sura
based on a secular, western prototype, the demand in the
al-Imran, verse-19).
light of Islamic educational philosophy and value
v.
To believe in the general nature of Islamic facts in all
increased. Having realized the overwhelming effects of the
times, places and associated people.
secular system of education, the only solution is to evolve
vi.
It is mercy and Devine guidance for the benefit of
an educational system, which is in conformity with Islamic
mankind (Quran 10; 108; 7:82), to live in peace and
philosophy as suggested by many scholars.
harmony in a plural world society.
6.9) to reduce the misconception about knowledge:
vii.
To make Muslims mindful of their religion and their
A popular myth about Islamization almost intuitively
role in life.
believed by many views all religions and Islam in particular
To unify the concepts and methods of Islamic thought.
to be diametrically opposed to science. The problem of viii.
ix.
To encompass the Islamic heritage: The Quran, the
science versus religion is western, it never occurred in
Sunnah, the tradition of the Companions, May Allah
Islam. Islam views the pursuit of knowledge as a sacred
Be Pleased with them and their followers from the two
task. According to Najjar (1988: 146), the Quran in more
subsequent generations, May Allah Have Mercy upon
than 750 verses directs man to observe the universe and to
them and the efforts of the scholars, thinkers and
understand its miraculous structure because by so doing,
reformers of the Ummah.
one can get to know the Creator, understand the laws
x.
To be up-to-date with the latest achievements of
governing the universe and hence use them for betterment
contemporary knowledge.
of life on earth. In this regards, it is necessary to note that
xi.
the Holy Quran contains the roots of all knowledge, but
To renew the basic priorities of scientific research.
not of course all the details. The Holy Quran confirms that
xii.
To compose scientific cadres and provide necessary
besides Revelatory Knowledge, scientific knowledge too
technical, material and human resources.
leads man to appreciate the truths of Revelation. Science is xiii.
To care for the role of knowledge, libraries and the
one of the means which enables men to get reacquainted
Arabic translation of sciences that preceded us.
with the marvels of the Creator and His creation. One xiv.
To encourage Arabic in the pursuit of scientific
concludes therefore that the study of science should not
knowledge and giving importance to it because it will
oppose religion; on the contrary, it ought to strengthen the
be the instrument of Arabic and Islamic thinking until
faith of the believer (Kazi 1988: 185).In a similar vein, Dr
it becomes the (universal) language of science.
Anis Ahmad (1988: 310) declares that there is no conflict
xv.
The disciplining of scientific cadres, competent in
between science and faith in Islam. Seeking knowledge and
more than one single foreign language, to be active
applying it for the betterment of mankind is an Islamic
elements in the effective transmission of (knowledge
virtue and an obligation. Throughout the period of Islamic
from) the developed Western civilizations.
ascendency, the works of philosophers, thinkers, scientists, xvi.
To increase individual activity in this respect through
economists, politicians and indeed all intellectual activity
investigating the intention of serving Islam and the
and in all spheres of human activity, the important principle
Ummah in the educational process and performance of
of complementary balance between Revelation and reason
scientific research.
is noted as the building block of Islamic thought.
xvii.
To provide the necessary resources to conduct
Other misconceptions about Islamization of knowledge and
scientific research and experiments and rewarding
education relate to the unjustified belief that the concept is
scientists in all scientific fields through the distribution
anti-progress, anti-technology and generally against all
of prizes and raising their financial status.
kinds of human and material development. Neither is there xviii.
To encourage the excellent youth by investing in them
an attempt to deny the advances made by the West in terms
and setting up long-term plans for them to be the
of the applied sciences and technology. The numerous
scientists of the future.
Quranic injunctions to seek knowledge for improving the
lot of man amply points out Islamic perspectives. Neither
8. SWOT analysis of Islamization of knowledge:
does Islamization intend to theologize knowledge. The
SWOT analysis is a strategic planning method used to
~103~

International Journal of Multidisciplinary Research and Development

evaluate the Strengths, Weaknesses, Opportunities, and

Threats involved in Islamization of knowledge
program. It involves specifying the objective of IOK
and identifying the internal and external factors that
are favorable and unfavorable to achieve that
objective.
Strengths- indicates the Factors that are likely to have
a positive effect on (or be an enabler to) achieving the
objectives.
Weaknesses Factors that are likely to have a
negative effect on (or be a barrier to) achieving the
objectives.
Opportunities External Factors that are likely to
have a positive effect on achieving or exceeding the
objectives, or goals not previously considered.
Threats External Factors and conditions that are
likely to have a negative effect on achieving the
objectives, or making the objective redundant or unachievable.

laboratories.
11. Inadequate Funding.
12. Lack of knowledge both secular & Islamic.
13. Aabsence of cultural progress and estrangement from
the basic norms of Islamic civilization
14. Depression of the Islamic state.
15. Blind following.
16. Decline in the political power of the Muslim.
17. Lack of clear vision to guide and direct Muslim action.
Opportunities
1. Muslim Intellectual heritage.
2. Opportunities for Islamization of the social sciences.
3. Multicultural approach will be an added push for many
to venture into Islamization.
4. Many parts of the Muslim world, there is growing
awareness of and receptiveness for Islamized
approaches and products.
5. Muslim countries are beginning to implement Islamic
elements in their financial and legal systems.
6. Improving the quality of Islamic education in
developing countries.
7. Muslim democracy; a positive movement.
8. Islamization of politics in many countries.
9. The possibility of reconsidering spirituality and
religion as sources of moral value in a secularized
society and the consequent requisitioning and
repositioning of the concept of secularism;
10. The need to readjust the legal framework that regulates
churchstate relations, freedom of religion and the
rights of minorities in Europe; and
11. The need to break the association of Islam with
terrorism by breaking the terrorists appropriation of
Islam.
12. Eliminating the obstacles of geographical distance
between universities through the use of internet-based
information technology.

SWOT Template
Strengths
1. Quran and Hadith is the main source for Islamization
of knowledge.
2. Gigantic history of Islam.
3. Rising movements of Islamic educational institutions.
4. Continuous Publication of Textbooks and Journals by
various Islamic organizations.
5. Educational Reform in some countries ie Islamic
curriculum is developed for learners.
6. Organization of numerous national and international
conferences on various aspects of Islamization.
7. Establishment of Centre for Islamization of
Knowledge/Institute of Islamic Education.

Threats
1. The problem of secularism & Dualism.
2. Diverse state mechanism.
3. Worlds supreme leaders are from non-Muslim
background.
4. Rumor against Islam.
5. Effects of colonialism on Muslims.
6. Intellectuals and political elites to the enduring
dominance and hegemony of the West over the rest.
7. The west embarked on the intellectual and cultural
revolutions, caused religious to be separated from all
practical and social responsibility within the ummah.
8. Conflict among Muslim intellectuals regarding
Islamization of knowledge and there are variances
among their attitudes towards this issue.
9. Cultural challenges of Western modernity.
10. Arab world is aggressively embarking upon
modernizing its higher educational institutions by
adopting Western, especially the Anglo-American
educational models.
11. The rhetoric on terrorism and terrorism breedinggrounds may scare some students and scholars from
pro-USA Muslim countries from joining institutions
like IIUM which are clearly Islamic.
12. Islam phobia on the media: The growth of online hate
targeting Muslims.

Weaknesses
1. Lack of unity among the Muslim scholars.
2. Intellectual sterility.
3. Crisis of confidence and intellectual dependency of the
Muslim Ummah.
4. Lack of participation of women.
The lack of impact of the Islamization of social
sciences on the society.
5. Depression of the Ummah.
6. Decadent and despondent of the Ummah.
7. Lack of Muamelat.
8. Acute shortage of islamically oriented educational
institutions.
9. Lack of Islamically oriented curriculum.
10. Dearth of well-equipped islamically oriented
~104~

International Journal of Multidisciplinary Research and Development

Islamized. Learning Arabic & Islamic studies by scholars

who are well- versed in the western or modern discipline so
that they can relate their discipline with the teaching of
Islam. At the same time learning the western or any other
polluted discipline by scholars who are well-versed in
Arabic & Islamic studies so that they can contribute to the
Islamization of the discipline. Translation of works into
language understood by Muslim scholars to enable them
contributes to the Islamization knowledge programme. A
well-versed Islamic scholar with sound knowledge of
Arabic can join a scholar who is well-versed in western
knowledge to undertake an Islamization of knowledge
project.

9. Framework for Islamization of knowledge (IOK)

The intellectual thought processes and the
estrangement between the Ummah and its legacy [21].
He also urges that all disciplines must be thoroughly
and critically examined in the light of Islam along with
its comprehensive norms and ideals. He added, it aims
at developing a methodology for Islamic ideology
purifying it of all the aberration, corruption, isolation,
inertia and division from which it has suffered over the
centuries. It aims at reinvigorating Islamic thought and
its methodology by giving it access to the main
fountainheads of the legacy of the Ummah.
Framework
knowledge(IOK)

for

Islamization

of

i.

Acquiring a sound knowledge of Islam

& western/contemporary discipline.

ii.

Detailed investigation of Disciplines.

iii.

Survey of the problems of humankind.

iv.

Survey of Muslim Ummahs major

problems.

v.

9.2. Detailed investigation of Disciplines (Al-faruqi)

There are a large number of disciplines for the learners of
all over the world, some are based on shariah & some are
not. So it is very imperative is to identity the Discipline
which is to be Islamized & a clear research regarding the
western discipline which is not based on shariah. The
genesis & historical development of a Discipline & its
methodologies as well as existing works need to be
surveyed. The anthologies of past Muslim scholar require
an analysis of anthologies so that their contributions &
relevance to problems of the present can be highlighted. A
clear vision is to what discipline are to be Islamized?
Categories, problems & dominant themes need to be
mastered. 2. Searching the works of prominent Muslim
scholars past and present which dealt directly or indirectly
with the subject. Such contributions should also be assessed
to determine whether they indeed have any intrinsic value
of their own, which transcends their specific time and space
configuration.

Creative analysis & synthesis.

vi.

Formulating an Islamic theory of

knowledge based on the Quran &
sunnah.

vii.

Reexamining the Islamic intellectual

heritage.

viii.

Establishment of the Center

Fundamental Knowledge.

9.3. Survey of the problems of humankind (Al-faruqi):

The problems of humankind in general include the
problems being faced by both Muslims & non-Muslims.
Education is the backbone of a nation so the system &
discipline of the study must be based on ethics otherwise
the study will generate evildoers in the nation. Examples of
these problems are drug-abuse, deterioration of family
ethics, rape of nature & threats to the ecological balance of
the earth.

for

ix.

Islamized curriculum and all text books.

x.

Mind set up for IOK among the students

teachers as well as management body.

9.4. Survey of Muslim Ummahs major problems (Alfaruqi)

The complex of causes, manifestations, dialectic with other
phenomena & the consequences of the ummahs problems
should all be surveyed & analyzed critically. At the same
time, attention should be devoted to the Ummahs political,
cultural, moral, intellectual & economic problems.

xi. Laying down plans & strategies for

successful implementation.
X11.

Strategies for communicating the

Islamization work to the people.

Analysis and discussion on the process of Islamization of

knowledge (IOK) are most varied and extensively debated.
Proponents argue that following prescribed steps would
provide the solutions for Muslims to meet the challenges of
modern times but some of them would call for
disengagement first, develop our own frameworks and
then, engage. Now I would like present the different
process of IOK according to the view of different scholars:

9.5. Creative analysis & synthesis (Al-Faruqi)

The synthesis serves as a means of bridging the gap
between the Islamic legacy & modern Discipline i.e.
Combines modern disciplines and aspects according to the
teaching of Islam.
9.6. Formulating an Islamic theory of knowledge based
on the Quran & sunna(Shehus-1998)
Articulating the Islamic paradigm of knowledge. Which is
concerned with identifying & erecting a tawhid based
system of knowledge (a taw hid episteme), is based on two
fundamentals. First one is identifying of all verses of the

9.1. Acquiring a sound knowledge of Islam

Islamization of knowledge by the teaching of Islam, if it is
the ultimate target of a scholar he or she must have a sound
knowledge of Islam as well as the disciplines are to be
~105~

International Journal of Multidisciplinary Research and Development

the formulation of a clear philosophy of education based on

the Islamic worldview. It is crucial to act as the educational
guide for the state, school leaders, teachers, parents, and
students. Clear goals and objectives of education must be
spelled out. They act as the "true North" of an educational
compass and are vital in ensuring that the whole
educational enterprise progresses toward achieving its
intended goal and not wander about in search of direction.
The concepts of `abd and khalifah have to be translated into
operational terms. Those involved in drawing out policy
and drafting the curriculum must be made aware of these
important concepts. This does not mean that the curriculum
of Islamic education is meant exclusively for Muslims, but
due to the universality of Islam, Islamic education is
applicable to and can accommodate all of mankind.

Noble Quran and the Sayings of the Prophet (PBUH) which

pertain to the subject. Search of standard exegeses for
acceptable interpretations of these verses and of the
selected hadiths. The first one that of the conceptual
activation of the articles of faith & their transformation into
a creative & dynamic intellectual power capable of
presenting adequate replies to what are known as the
ultimate questions. This may take place through a
perceptive understanding of theology & the elements of its
methodology (Al-Alwanis).Second one is the elaboration
of the paradigms of knowledge that guided historical Islam
and its legal, philosophical, and other schools of thought.
This must be done in order to link those with the
intellectual output of the past and to evaluate the extent to
which they contributed to the dynamism and
comprehensiveness of that output. The combination of
insights gained from the Quran and Sunnah and appropriate
Islamic scholarship into one theoretical framework, which
may be worthy of being seen to represent the Islamic
perspective on the subject.

9.10. Mind set up for IOK among the students teachers

as well as management body
The supreme responsibility for the Muslim scholars is to
revive knowledge from the black box of error, prejudice,
passion and selfinterest according to the light of revealed
knowledge. Only revealed knowledge can offer ultimate
relief to society. Islamization of knowledge does not mean
that the curriculum of Islamic education is meant
exclusively for Muslims, but due to the universality of
Islam, Islamic education is applicable to and can
accommodate all of mankind, so it will be the core of the
vision and mission of any Islamic university & Institute.
This makes it clear to all students, scholars, administrative
staff, and outsiders that Islamization Is important for us.
The management provides scholars and students with all
the necessary resources and opportunities for the
implementation of Islamization. That the authority is
emphatic on the integration of Islamic values in all program
proposals, course outlines, theses and dissertations and
submitted to it is one of the manifestations of the
commitments. Moreover, in the evaluation of the research
output of academic staff for purposes of promotion,
contribution to Islamization is one of the aspects
considered. Over the years, Islamic universities have
produced many committed graduates who are starting to
have an impact in various countries. Many of them
graduated with double degrees, some of them after earning
postgraduate degrees. Their impact is starting to be felt at
Islamic universities and other institutions in the Muslim
world. Interestingly, even ordinary students, who appeared
not to be very committed to Islam, are having some
positive influences on their societies. A good example of
the latter group is the students from the Balkan states of
Bosnia and Herzegovina, Serbia and Montenegro, Croatia,
and Albania. Recent study of the IIUM students from the
Balkans, Nik Ahmad Hisham et al. reported the following:
There are cases where students from the IIUM campus
influence their parents when they visit their home countries
during the university break. The parents find that the
changes that their sons and daughters bring from Malaysia
are the true teachings of Islam. Here, students seem to have
acted as a catalyst for change, especially in the society
where Islam is separated from peoples daily
lives.16(Ssekamanya Siraje Abdallah,a Suhailah
Hussien,b Nik A. Hishamc).

9.7. Reexamining the Islamic intellectual heritage

Renewed attention must be given to the Islamic intellectual
heritage .These treasure must be understood critically,
analytically, and in a way that delivers us from the three
spheres that usually influence our dealings with it: total
rejection, total acceptance, and piecemeal grafting.
9.8. Establishment of the Center for Fundamental
Knowledge: which served as a service center for other
faculties. It was responsible for imparting knowledge of
languages and The Experience of Islamization of
Knowledge [96]. New Intellectual Horizon in Education the
various disciplines of Islamic revealed knowledge as well
as for organizing character development programs. Some
people have to master the heritage while trying to
understand its applications to solve contemporary
problems. Others have to master their specializations, but at
the same time knowing their philosophical backgrounds,
history, and fundamental assumptions. Then the two can sit
together and Islamize the area. Different people in different
disciplines will interact and exchange ideas and
philosophies. So there is a cross-fertilization of ideas.
Another possibility is to create bridges by having crossspecialization. We now have people who combine various
disciplines with advanced knowledge of Islamic studies.
. With this growing number of cross-specialized
individuals, who know the philosophies of Islam and the
west, we hope they will give a major push to Islamization
(Ssekamanya Siraje Abdallah,a Suhailah Hussien,b Nik
A. Hishamc)
9.9. Islamized curriculum and all text books
The first major step toward the Islamization of the
curriculum is ensuring that the sources of educational
purposes are drawn from the Islamic worldview, whether
they are about the nature of the learner, the nature of the
knowledge or the subject specialization, or contemporary
life itself. The Holy Qur'an and the Sunnah of the Prophet
should be the primary references in understanding the
nature of the learner and knowledge, and results of
empirical research - especially on the psychology of
learning and the learner, which have been published and
documented - should act as a complement. The next step is
~106~

International Journal of Multidisciplinary Research and Development

elaboration and clarification of the ideas of al-attas

spanning over 3 decades, which have not been as widely
popularized as that of Faruqi and the IIT.
Comparative studies and reviews
There are a number of well written comparative
studies/reviews available in the area of IOK, usually
focusing on the ideas of the major writers or on school of
thought/institution promoting IOK and some which
attempt to give a wider coverage including even those who
are not directly involved in IOK, but who are discussing the
intellectual challenges to Muslim in the contemporary era.
For example, abdul Rashid moten (2001) looks at the
development of the IOK agenda within the IIIT School.
Wan Mohd. nor(1997) & rosnani hashim and imran
rossidy(2000)have attempted comparisons between al-attas,
faruqi, fazlur rahman and even sayyed hossein Nasr as have
Nasim butt(1989),Ausaf Ali(1989)and Yasein Mohd
(1993).

9.11. laying down plans & strategies for successful

implementation (Shehus-1998)
Planning & formulation of strategies is pivotal for
successful implementation. Following task be considered in
that case: 1) setting a time frame for particular aspects of
the Islamization of knowledge program 2) identifying
priorities and 3) exploring, harnessing and employing
resources.
9.12. Strategies for communicating the Islamization
work to people
In recent time Islamization of knowledge movement shows
the positive trends. Many Researches have done by various
scholars all over the world, due to the communication gap
these works are not accurately forwarded towards the
people all over the world. So the following steps is
important to spread the IOK works towards the people;
Seminars, conferences and workshops Formal and informal
discussion with students, friends, associates etc. Publication
of magazines, journals, tracts, stickers, text books and
research monograph in a lucid style is essential for the
maximum benefit for the generalization of Muslims.

Works with methodology focus:

In this category, one finds the works of Ibrahim
Ragab(1995,1997,1999),who has tried to analyze the Iok
project within the framework of discussion on philosophy
of science. Within his three papers ragab has also
systematically developed his ideas into a modified
workplan. Safi(1993) has also modified Faruqis work plan,
citing certain shortcomings in the original based on the
experience of the IOK project in its first decade. Another
work that discusses exclusively methodological issues is
that of Imaduddin khalil(1991).it should be stressed here
that although only three works are mentioned in this
category, nearly all works written on IOK have to be, by
definition works on methodology.

10. Major contributions by the scholars regarding

Islamization of knowledge:
Actually major writing has done basically by two major
figures. Firstly, Sayed Muhammad Naquib Al-Attas
whose major works are books and monographs published
in the second half of 1970s, mainly by the Muslim youth
movement of Malaysia (ABIM).And latter on publication
of the International institution of Islamic thought &
Civilization (ISTAC) founded in 1987 of which he was
founder director. The other major figure or groups of
individuals are those associated with the international
institute of Islamic thought (IIIT) based in Herndon
Virginia & established in 1981. The Main writers from the
(IIIT) include Late Ismail Raji Al Faruqi, Abdul Hamid
Abu Sulayman, Taha jabir Al Alwani, All presidents of
IIIT at various times who through their writing have
developed the IIIT school of thought into its present
state.

Specific discipline applications:

There are numerous writers who have attempted to talk of
the Islamization of various contemporary disciplines such
as economics, politics, sociology, philosophy, education,
linguistic, science, anthropology etc. Now we would like to
mention discipline wise contributors as follows:
Politics: Abu Sulayman, Eltigani Abdelgadir Hamid
(2000) and Abdur Rashid Moten
Sociology: Ibrahim Ragab (1993, 97, 99) and AusafAli, I.
Ba Yunus (1983) and M. Almubarak (1983)
Economics: Muhammad Anwar, Muhammad Arif(1984,
87), Zubair Hasan (1998), MuhammadNejatullah Siddiqi
(1988, 1989), Dr. Umar Chapra(1992, 93), Masudul Alam
Chawdhury (1986),Muhammad Akram Khan (1994) Syed
NawabHaider Naqbi (1994), Muhammad Aslam
Haneef(1995), Abul Hasan Muhammad Sadeq (1991)
andAtaul Huq
Banking and Finance: Nabil A. Saleh (1986),
RodnyWilson (1990, 97), Ibrahim Warde (2000), Clement
Henri Moore (1990), Sheikh Abod (1992), Rafique Issa
Beekun and Syed Nazim Ali (1980-90)
Philosophy of science: Mehdi Golshani (1984),Mazhar
Mahmud Quraishi (1984), and Sayid Maqsud Ali Shah
(1984), Osman Bakar (2006)
Education: Syed Ali Ashraf, Sayed Naqib Attas
Linguistic: Sayyid Muhammad Syeed (1988)
Islamic sciences: S. Waqar Ahmed Husaini (2002)
Psychology: Jafar Afaq Ansari (1988), M.F.
Hussain(1988), Hasan Langgulung (1984), Kamal Ibrahim
Mursi (1984), Bashir al Rashidi (1984), Luay Safi(1998)

Elaboration/Discussion of IOk
Numerous writers have elaborated, at different levels of
scholarship, on the iok. Proponents, some critical of certain
aspects of the iok project have developed further the
seminal ideas of the major writers, and many have also
added their own contribution to the ideas of the major
writers. In this category one can find the contributions of
louay safi 1993.ibrahim ragab 1995, 1997, 1999 and mona
abul fadl 1988, who have all elaborated on the views of
faruqi and the IIIT school, while wan mohd. Nor 1998 has
focused on al-attas.in this category, one can also find the
writings of early contributions like jaafar sheikh
Idris(1987) Sayed ali Ashraf (1984,1988,1989)And A.K.
Brohi (1993),who did present slightly varied approaches to
the IOK.
Intellectual Biographical works:
There are a few works that have been written on the ideas
of the two main proponents of IOK, which are biographical
in nature, for example, Ilyas Ba-Yunus(1988) wrote on
Ismail Faruqi, while Wan Mohd. Nor Wan Duad wrote on
al-attas .The letter especially provides an extensive
~107~

International Journal of Multidisciplinary Research and Development

believe that this paper will help the learners & researchers
for further study in a large context.

and Malik Badri (1998,2000)

Anthropology: Muhammad Maruf (1984) and AkbarS.
Ahmad (1984)
Theology: Ismail Raji al-Faruqi (1984),
Philosophy: Sayid Naqib al-Attas, Syed HosseinNasr,
Roger Garaudy (1983)
Art and Architecture: Sayyed Hossein Nasr, Lamayaal
Faruqi (1984), Aminah Sayyid Muhammed (1984),Stefano
Bianca (1984) and Hussein M. Ateshin(1984)It is also in
this area, that is Islamization ofdisciplines, that one can use
the experience of an educational institution such as the
IIUM, ISTAC, IIUP,IIUC etc.

13. Reference
1. Rosnani H, Imron Rossidy. Islamization of
Knowledge: A Comparative Analysis of the
Conceptions of AI-Attas and AI-Fariiqi. Intellectual
Discourse 2000; 8(I):19-44.
2. Abu SA. Islamization of Knowledge: A new Approach
toward reform of contemporary knowledge in Islam. In
source and purpose of knowledge 1998; 93:118.
3. Aliyu UC. Islamic economics versus Fiqh al
muamalah. Albayan no.1 1992; 92-97.
4. Abu S. A From Islamization of knowledge to
Islamization of education. The American Journal of
Islamic Social Sciences 1999; 16(2).
5. Al-Alwani TJ. Outlines of a cultural strategy. London:
International Institute of Islamic Thought. Al-Alwani,
T. J. (1995(. The Islamization of knowledge:
Yesterday and today. London: International Institute of
Islamic Thought 1989.
6. Al-Attas SMN. Islam and secularism (Second edition).
Kuala Lumpur: Institute of Islamic Thought and
Civilization 1993.
7. Al-Attas SMN. The Concept of Education in Islam: A
Framework for an Islamic Philosophy of Education.
Kuala Lumpur: Institute of Islamic Thought and
Civilization 1999.
8. Al-Faruqi IR. Islamization of knowledge: General
principles and work plan. London: International
Institute of Islamic Thought 1982.
9. TheNeedforIslamization:MahmoudHamidAlMigdadim
[email protected] Professor, Faculty of
Educational Sciences, Al al-Bayt University, P.O Box
130040,
Mafraq
25113,
Jordan.email:
[email protected]
10. Ali A. Yusuf the Holy Quran Text, Translation and
Commentary. Maryland: Amana Corporation 1992,
1672.
11. Ahsan0 M. Environment, Human Security and Islam:
A Case study of Pakistan in Muslim Education
Quarterly, Cambridge: The Islamic Academy 2004;
18(3):55.
12. Mikailu A. Islamization of Social Science in Nigeria:
Problems and Prospects. The American Journal of
Islamic Social Sciences, Herndon: The Association of
Muslim Social Scientists and the International Institute
of Islamic Thought 1995; 12(1):102.
13. From its inception, the International Islamic University
Malaysia was intended to respond to the crisis in
knowledge as outlined in the Makkah conference of
1977. For a detailed discussion of this crisis see S. S.
Husain, and S. A. Ashraf, (eds.) Crisis in Muslim
Education. Jeddah: King Abdul Aziz University, 1979.
14. Ssekamanya Siraje Abdallah, a Suhailah Hussien, b
Nik A. Hisham: The Experience of Islamization of
Knowledge at the International Islamic University
Malaysia: Successes and Challenges.
15. Islamization of Contemporary Knowledge and the
Role of the University In the Context of DeWesternization and Decolonization A Professorial
Lecture by Prof Dr Wan Mohd Nor Wan Daud
Founder Director Center for Advanced Studies on
Islam, Science and Civilization (CASIS) University

Critiques: We can also find many works that are critical

ofthe IOK project as a whole or approaches to IOK such as
Fazlur Rahman (1988), Ziauddin Sardar (1988,
1989)Yasien Mohammed (1994), Seyyed Vali Nasr (1991)
andHadi Sharafi (1984) who are critical of the IOK
project,especially its IIIT variant. We can view the works
of al-Alwani (1989, 1995) a proponent of the IIIT school,
of being critical of the emphasis given in the original work
plan and putting forward modifications to the 1982
document.
11. Recommendation and Suggestions for Improvement
Based on the above discussions, the following suggestions
are given for improvement. Well-staffed and well- stocked
libraries
is
essential
for
islamically
oriented
institutions. Library staff without relevant qualifications
should be sponsored to go for in-service full-time or parttime training locally or overseas. Continuing efforts by
teachers, researchers and other specialist religious groups to
publish materials that adequately take account of religious
perspective should be encouraged and supported by
religious communities themselves. Donation of materials
and funds should be solicited from philanthropists,
publishers, etc. in order to improve the services of the
libraries. Library and Information Science should be
Islamized with a view to producing Muslim librarians who
will contribute significantly to the actualization of
Islamization of knowledge program.
12. Conclusion
Islamization of knowledge are now extensively debated
intellectually and epistemologically, the IOK project has
played a prominent role in contemporary scholarship and
literature, both in theory and it practice, and the latter
manifested in attempts to provide Islamized curricula and
textbooks for undergraduate programs in various
universities both in the Muslim and non-Muslim world.
Islamization of knowledge (IOK) movements in all over the
world shows the positive trends. Although these project has
been criticized, analyzed, and condemned by opponents;
others have hailed and glorified it as the most promising
approach to pull the Ummah out of its decline. This paper
tried to highlights the basics of Islamization of knowledge
and the movement of this project as well as a framework of
IOK by considering SWOT analysis and scholars views.
However, the IOK is a continuous process of moving
towards a moving target, and most probably would change
it dimensions through proper Ijtihad and rooted study. A
great deal of editing will be needed. Subjects will have to
be categorized, terms will have to coined, modified, or
defined a new. A total renovation will be required. We do
~108~

International Journal of Multidisciplinary Research and Development

35. Syed Ali Ashraf. (1984), Islamization of Approach to

Knowledge of Moderation of Traditional System?pp.
1-5.
36. Syed Ali Ashraf., Planning for the Islamization of
Education: Pre-requisites for a Model, 1988, pp.1-3.
37. Muhammad Said Buti, The Crisis of Knowledge
andIts Treatment in Our Contemporary Intellectual
Life, Herdon, VA.: IIIT, 1990, pp. 59-60.
38. Louay Safi, the Quest for an Islamic Methodology,
The Foundation of Knowledge (1996), p. 10.
39. Fazlur Rahman, Islam and Modernity, O p. Cit. Pp.
132-133.
40. Fazlur Rahman. Islamization of Knowledge: A
Response. (AJISS), 1988, p.10.
41. Ibid., p.4.60.Fazlur Rahman. Islamization of
Knowledge: A Response, (AJISS), 1988, p.10.Ibid.
p.4.42.

Technology Malaysia 26th June 2013.

16. Mona Abaza -Debates on Islam and Knowledge in
Malaysia and Egypt: Shifting Worlds. London:
Rutledge, 2002. Xix +304 pp. $80.00 (cloth), ISBN
978-0-7007-1505-3. Reviewed by Farish A. Noor
(Centre for Modern Orient Studies, Berlin) Published
on H-Gender-Mid East (August, 2003).
17. Hashim, Rosily. Islamization of Knowledge: A
Comparative Analysis of the Conceptions of AI-Attas
and AI- Frq.
18. Mohammad kH. A return on the Quranic paradigm of
development & integrated knowledge: The ulu al-albab
model.
19. Ismail R, Al-Faruqi. Islamization of knowledge: The
problem, principle and work plan. Herndon:
International Institute of Islamic thought 1982.
20. Brohi AK. Islamization of knowledge. Islamic thought
and scientific creativity 4(4):31-37.
21. Abdul Hamid Abu Sulayman. Islamization: Reforming
contemporary knowledge .Abdul Rashid Moten.
(2000), Hadi Sharifi. (1984), Ibrahim A.Ragab. (1995).
Ilyas Ba-Yunus 1998.
22. Muhammad AA. Islamization of knowledge: An
Agenda for Muslim Intellectuals; Global Journal of
Management and Business Research Volume x111
Issue x Version 1 Y 2013 ear2013 Global Journal
Inc(USA).
23. Adebayo RI. Islamization of Knowledge: Global
Developments, Individual Efforts & Institutional
Contributions, Kano IIIT Nigeria office 2008.
24. Rafiu Ibrahim Adebayo. A survey on the Global
success of the Islamization of Knowledge programme
with particular Reference to Nigeria.
25. Mahathir Muhammad; Islamization of knowledge &
the Future of the Ummah.
26. Mohammad Aslam Haneeef: A critical survey of
Islamization
of
knowledge-Included
index,
Bibliography. ISBN983-2957-72-9, First edition,
2005Research Centre, IIUM.
27. Mohammad NS. Islamization of Knowledge:
Reflections on Priorities. (The American Journal of
Islamic Social Sciences - AJISS) 28(3).
28. Fuad Khairul. Islamization of Knowledge, 2000,
Intellectual Discourse Forum, IIUM, citing S.M.N. alAttas Islam and Secularism 1978.
29. Imam al-Din Khalil. Islamization of Knowledge: A
Methodology. Herndon, Virginia: IIIT, 1994, 3-4.
30. Salisu A. Aliero: Actualization of Islamization of
knowledge: What rules for Islamic Research Libraries?
31. Ziauddin Sardar, Rediscovery Islamic Epistemology in
Islamic Future: The Shape of Ideas To Come,
Pelanduk
Publication,
Kuala
Lumpur.
P.100.43.Islamization
of
Knowledge:
General
Principles and Work Plan, IIIT, (1417/1997), Ibid., p.
xv.
32. Luay Safi, The Foundation of Knowledge, IIUM
&IIIT.1996, pp.5-8.
33. Ibrahim A. Ragab. (1995), On the Nature and Scope of
the Islamization Process: Towards Conceptual
Clarification, p p. 113-115.
34. See, Wan Mohd nor (1989), Islamization of
Contemporary Knowledge: Theoretical Dimensions
and Practical Contributions. Kuala Lumpur: ISTAC,
pp. 291-369.
~109~