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Revelation and Science: Vol. 2, no. 1, 2012

Editor-in-chief: Kamaruzzaman YunusISSN 2229-994766 pages

Contents:

1) The contribution of science and technology in determining the permissibility (halalness) of food products(Nurrulhidayah A. Fadzlillah and others).

2) islamic view on good life: Dialogue with philosophy of modern technology (Amana Raquib).

3) A review on the sunnah of miswak (salvadora persica) and its potentiality to improve oral health (Fatin Nur Majdinaand others).

4) The Qur'an and laws of planetary motion (Zafar Ahsan).

5) Demographic characteristics of onychocamptus bengalensis (copepoda: harpacticoida) - a potential live feed foraquaculture (Abdus Saboor and K. Altaff).

6) Range finding test of hydrocarbon on scirpus mucronatus as preliminary test for phytotoxicity of contaminated soil(Ipung Fitri Purwanti and others).

Hadith Study in the Twenty-First Century Reinhart

Juynbolliana, Graduahsm, the Big Bang, and Hadth Study in the Twenty-First Century

by A. KEVIN REINHART PDF file: Reinhart hadith study

Dead Tradition: Joseph Schacht and the origins of

popular practice The Islamization of Knowledge
http://ahadithstudies.wordpress.com/2013/05/01/hadith-study-21st-century/http://ahadithstudies.wordpress.com/2013/03/09/dead-tradition-joseph-schacht-and-the-origins-of-popular-practice/http://ahadithstudies.wordpress.com/2013/03/09/dead-tradition-joseph-schacht-and-the-origins-of-popular-practice/http://www.thepenmagazine.net/the-islamization-of-knowledge-a-living-experiment-in-revitalizing-higher-education/http://ahadithstudies.wordpress.com/2013/03/09/dead-tradition-joseph-schacht-and-the-origins-of-popular-practice/http://ahadithstudies.wordpress.com/2013/03/09/dead-tradition-joseph-schacht-and-the-origins-of-popular-practice/http://www.thepenmagazine.net/the-islamization-of-knowledge-a-living-experiment-in-revitalizing-higher-education/http://ahadithstudies.wordpress.com/2013/05/01/hadith-study-21st-century/


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The integration of knowledge advocated by the group is reflected in the early writings of some of its members, in

works such as The Islamic Theory of Economics: Philosophy and Contemporary Means (1960), and in the

groups efforts to establish a major Islamic cultural society, the Muslim Students Association in the USA in

1963. This particular association grew and became a nucleus for important Islamic institutions sponsored by the

Islamization of Knowledge movement, the most important (from an intellectual perspective), being the

Association of Muslim Social Scientists in the United States and Canada (established in 1972), the International

Institute of Islamic Thought (IIIT, 1981), and the Child Development Foundation (1999).

The rationale of the Islamization of Knowledge is the conviction that the Ummahs crisis and performance

deficiencies lie first and foremost in the distortions that have plagued Islamic thought, disrupting its unity of

knowledge, and transforming it into a stagnant textual body of knowledge. These distortions in turn also

marginalized the role of human knowledge within the structure and performance of Islamic thought. They

destroyed the seeds of human disciplines, which had started to sprout in the secondary origins of the principles

and concepts of Islamic jurisprudence. The result was the decline of the Ummahs institutions, unity, and ruling

regimes. Moreover, religious discourse came to develop an intimidating character, which, with the widespread

phenomenon of intellectual impotence and political despotism, pushed the Ummah into a passive role, causing

it to lose its creative, cultural energy, and suffer humiliation and backwardness. We know a reluctant and scared

person does not make any effort beyond the minimum required, whereas generosity, dedication, and creativity

are characteristics of a willing and warm-hearted person.

The Islamization of Knowledge is a plan to reformulate Islamic thought, using as its starting point Islamic

beliefs and Islams humanitarian, global, and civilizational principles based on tawhid and deputation. The plan

aims at recapturing the positive, comprehensive Islamic vision, with a view to reforming the approach to

education, built on an indissoluble integration of divine and human knowledge. The plan addresses the reality

of human life on earth with the aim of realizing the purposes of Islamic Law - namely, conciliation and welfare

and observes the principles of reason and the divine laws of the universe. It thus provides the necessary tools

to purify and refine Islamic culture and remove the distortions, and the superstition, charlatanism, impurities,

and illusions that have infiltrated it. Ultimately, it will provide sound educational and cultural inputs to reform

the mental and psychological constitution of Muslim individuals and of the Ummah and raise generations

endowed with strength, ability, and productivity.

The IIIT regards its basic task as to alert intellectuals and educators, regardless of their specializations andorientations, to the nature of the crisis and aspects of educational reform. This will consequently allow them to

also shoulder their responsibility in cultural reforms and development, work towards the improvement and

validation of educational curricula, and the stimulation of the Ummahs potential energy so that its progress

may be improved.

Towards this end, the IIIT has cooperated with the Muslim intellectual elites throughout the world in joint

efforts that have provided Muslim thinkers and scholars with platforms for dialog and significant scholastic

contribution. The Institutes efforts have led to the establishment of centres and institutions, the organisation of

conferences and symposia, and the publication of books and periodicals in Arabic, English, and other languages

spoken both in the Muslim world and elsewhere. It has also sponsored joint activities with all concerned with


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the question of intellectual and educational reform.

All this represents a hope, a promise, and a serious issue of great significance, offered for academic and

scholarly discussion, to explore and apply in the reconstruction of the Ummahs thought and its civilizational

foundations. This is one of the most important foundations for the creation of conditions necessary for the

awakening of the Ummah, to activate its potential energy, and to carry out its civilizational enterprise in theservice of humanity.

THE ISLAMIZATION OF KNOWLEDGE EXPERIMENT AT THE INTERNATIONAL ISLAMIC UNIVERSITY

OF MALAYSIA (IIUM)

In 1956, Malaysia became an independent country and started to feel its way toward building itself as a new

state. The Malaysian leadership recognized the role Islam could play in stimulating the energy potential of its

Muslim population and, influenced by the First Conference on Islamic Education, held in Makkah in 1977,

founded the International Islamic University (IIUM) in Kuala Lumpur, Malaysia, in 1984 after an international

agreement with the Organization of the Islamic Conference (OIC). The IIUM, which has since grown from

strength to strength, was meant to be part of a system of international Islamic universities, as envisioned by the

OIC, to focus, within their overall curricula, on Islamic culture.

Malaysias leaders recognized the nature of the constructive, civilizational, and reformative thought contributed

by the IIIT which held one of its international conferences, on the Islamization of Knowledge and Reform of the

Cognitive System, in Kuala Lumpur in 1984. Anwar Ibrahim, the Malaysian Minister of Education at the time,

had had a close relationship with the Institute since the time he served as a member of the General Secretariat

of the World Assembly of Muslim Youth in Riyadh. Therefore, in 1988, he invited the IIIT to support thefledgling university, with a 1,000 number student population. The Ministry requested the Institute to second

one of its members to put the concepts of the Islamization of Knowledge into a university educational plan that

would serve Islam and support the reform and development efforts in Malaysia.

The Institute, represented by one of its thinkers with experience in organization and university education, took

charge of the University between 19881999, during which time both its physical and academic construction

were completed. The curricula of its colleges covered all the disciplines of Islamic studies and human sciences,

in addition to architecture, engineering, and medicine. The university had two campuses, as well as an

additional campus for preparatory courses in Arabic and English. It also offered complementary courses for

those students whose educational systems failed in some aspects to meet their needs and the Universitys

requirements, such as students from the former Soviet Union and students of general education who had only

had eleven years of pre-college schooling.

BODY AND SOUL

The planning of the two campuses the main in Kuala Lumpur and the medical campus in Kuantan, consisting

of the School of Medicine and the Faculty of Science was carefully thought out and designed to express, both

ideologically and physically, concepts of the Islamization of Knowledge and its premises. These concepts and

foundations are particularly embodied in the Kuala Lumpur campus, the construction of which was completed


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in 2006, excluding certain affiliate facilities and services.

The University today has an enrolment of some 15,000 students, and its achievements are not merely a matter

of creation and innovation in curricula and programs. It is, in its own right, one of the most elegant campuses in

the world, expressed in the structure and beauty of its Islamic architecture and efficiency of performance in the

best of Islamic values.

The mosque is situated in the middle of the campus and represents its spiritual centre, with student and staff

traffic continuously flowing around its walls in all directions. It is an important arena for cultural and spiritual

activities. The grounds of the campus and the way its facilities have been designed to connect with each other

provide a spirit of cultural and social intimacy. Moreover, the locations of the student hostels and recreational

and sports facilities carefully observe Islamic criteria, ensuring, in addition to performance efficiency, the

privacy and freedom of each of the two sexes. The objective has always been to uphold Islamic standards of

morality in the relations between the sexes and to respond to all their psychological, social, cultural,

recreational, and sports needs in the best manner.

DISCIPLINES OF ISLAMIC REVEALED KNOWLEDGE AND THE HUMAN SCIENCES

The core of the IIUM system has always been its academic and educational curriculum. The syllabus embodies

the goals of the Islamization of Knowledge, having been developed to remedy intellectual and methodological

distortions, to build a mechanism for cultural refinement, and rebuilding the new generations of this Ummah,

both psychologically and educationally.

The most important task on the agenda of the IIUM administration was to confront the distortion of knowledge

and methodology and to recruit alternative, educated work groups, characterized by unity of thought,

knowledge and thoroughness of approach. The most important field for this alternative academic approach was

that of Islamic studies and the humanities.

To achieve this, the Faculty of Islamic Revealed Knowledge and the Human Sciences was established. The

largest college, it comprised all specializations in Islamic studies and the social and human sciences. For

professional reasons, the disciplines of economics, administrative studies, and law were excluded, although

their syllabi were to have the same purpose and objectives.

The cornerstone of the academic system of this college aspiring to realize the goal of the unity of Islamic

knowledge, the reform of methods of thought, and the training of alternative educated groups of leaders and

professionals was the development of a double-major, credit-hour system.

Under this double-major system, every student specializing in Islamic studies had to choose a cognate major in

one of the human sciences. Likewise, any student majoring in the humanities had to have Islamic studies as a

cognate major. Students who were willing to study for one additional year could fulfil the requirements of a

second bachelors degree in the cognate major. The university encouraged this option. These students would

finally have two university degrees, one in Islamic studies and the other in the social science subject that theyhad originally chosen as a cognate major.


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This duality of knowledge and specialization is a system which provides students with not only a wide scope of

knowledge, complementary in orientation and tools, and a superior comprehension of the dimensions of

spiritual, ethical, and social life, it also trains them in particular (the analogy method in Islamic study) and

general (the methods of the social sciences) methodological complementarity with various study tools of these

methods. This is a very important methodological element in the integrated cultivation of student mentality and

of future performance skills.

This system of study serves to expand the students intellectual capabilities to include the general, social aspects

(social studies) in addition to the personal and spiritual aspect (religious and ethical studies). With these

expanded capabilities, students acquire the intellectual tools to interact with the soul and the psychological and

cognitive spirit of the Ummah. In addition, the dual system opens the door to a wider range of employment for

students. Consequently, the skills of these young people are utilized and their dignity is safeguarded,

particularly in countries which have Muslim minorities, or in poor Muslim countries where employment

opportunities are scarce, especially in religious services.

With a degree in social sciences coupled with a mastery of the English language (the language of instruction

of technical courses), and Arabic, (the language of instruction in religious subjects) graduates have the ability

to work in any appropriate civil field they wish. They are qualified for employment in the civil service, in the

teaching profession, or in private business. They do not have to enter, as often is the case with Islamic studies

graduates from some Islamic universities, a profession which does not suit their abilities and training.

Graduates qualified in both Islamic and social studies have, by any standard, a more thorough knowledge and a

wider range of thinking, comprehension, performance, and efficiency than others.

Under this system, the University admits graduates from one of the major universities into its postgraduate

programs if they meet its requirements, which call for a good background in the subjects of revealed knowledge,

as well as any field of human science in which the student has majored.

For example, students who want to study any of the disciplines of Islamic Law at M.A. or Ph.D. level have the

chance to do so after completing the requirements of that discipline. These include mastering Arabic and

completing the required number of basic courses in Islamic studies. On the other hand, if the applicants are

graduates of a department of Islamic studies, they have to meet the basic requirements of a social studies

subject and English, in addition to Arabic, which they are supposed to have already mastered.

Although the International Institute of Islamic Thought had offered this idea to some universities in the Muslim

world, they later abandoned the system and reverted to the single-major system in their postgraduate Islamic

studies. The reason was that these universities could not develop a good program of social studies or effective

courses of Arabic for non-native speakers. However, by reducing the period of study, they gave quantity a

greater importance over quality.

The system at IIUM has been successful for several reasons. Most important is the large number of graduates of

the University itself, with Islamic and social studies majors, who seek admission into postgraduate studies at

the University.


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In addition, the IIUM has developed its program of Arabic for non-native speakers into a series of courses that

ranks as the best in that field. Moreover, graduates of other universities are highly interested in being admitted

to the IIUMs postgraduate program. The fact that mastering Arabic and English is a prerequisite for their

admission makes those who know only one or neither of the two languages work hard in their home countries to

catch up with or join the University preparatory program at their own expense. Thus, the IIUM does not have a

shortage of applicants for its postgraduate programs. In fact, the demand is higher than it can accommodate.

This allows those programs, with the integration of knowledge and the methods of investigation and research

they offer, to fill the intellectual arena with people who have experience and knowledge covering the various

disciplines of natural and human sciences from an Islamic perspective based on the principles, values, and

purposes of Islam.

The development of course assignments in each discipline, taught from an Islamic perspective, has been

regularly monitored. These courses cover the whole syllabus that students of the same level study at secular

universities, with the addition of a critical Islamic evaluation and a survey of any Islamic viewpoints that have

materialized in the field in question. With this approach, the Islamic perspective suddenly has a voice, is

elevated in its own right, and provides a considerable academic contribution which enriches the educational

disciplines. It is envisaged that with time, this enrichment will prove its validity and credibility. It will grow in

various fields to make a real contribution, serving the Ummahs interests in cognitive development. The quality

of graduates that would emerge, whether in their performance levels or their achievement, will also offer

Islamic perspectives in intellectual and scientific spheres.

Several academic courses and fields of study that relate to the Ummahs concerns, needs, and perspective have

been designed. These are courses in religion, philosophy, law, the humanities, economics, and administration.

They are listed in the University Bulletin for undergraduate and postgraduate studies as part of the curricula of

various colleges and departments.

In this context, one can mention Western Studies, in particular, which began as a part specialization and

gradually developed into a major subject. It is now a department that offers a conceptually accurate and

perceptive study of Western history, thought, and culture. The graduates of this department are specialists that

help the Muslim mentality to understand the West itself, as well as its cultural and human contributions and

transgressions. This can be useful in dialog and interaction with the West. It contributes to the fulfilment of

Islamic reform aspirations and to the development of relations with the West. These ought to be based on activeand constructive cooperation that overcomes grievances, grudges, and acts of aggression that are encouraged by

the backwardness, weakness, and division of the Muslim World. The Ummahs interaction with the

achievements of modern civilization and societies can thus be based on objective understanding and

methodological foundations. The Muslim mind can then confront this civilization as a system that has its own

characteristics, foundations, and purposes, with the understanding that interaction with it is aimed at positive,

mutual, and fertile cooperation, for the good of the human race and its global civilization.

In physics, engineering, and similar fields, the Islamization of Knowledge does not deal with scientific facts per

se, but as to how these are put to use for the service of humanity. Differences and variations, however, come

from the methods used in dealing with, utilizing, and benefiting from, these facts and laws. This includes the


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ethical standards observed in using them, whether for progress or destruction, for seeking benefit or causing

harm. All these things are concerns of the Islamic faith, covered by its culture, science philosophy, and ethics of

research and professional practice. In this regard, there are different schools of thought, attitudes, purposes,

and cultures. The Islamic perspective functions to ameliorate and guide, distinguishing good from evil, benefit

from harm, and humanitarian concerns from barbaric actions, and restoring the spirituality and nobility of life

and its purposes.

Another aspect that relates to natural sciences and their study is an awareness of the history and contributions

of the Ummah. This is in order to establish historical justice and free it from the Western bias, and to enhance

self-confidence among Muslims with scientific knowledge. This can serve as a stimulation to resume the process

and as a means to learn the lessons of how the progress in the past was impeded, how the way was lost, and how

the Muslim mind deviated from its seriousness and objectivity into a world of illusion, superstition, and

backwardness.

What is important in formulating the mechanism of the Islamization of Knowledge approach is the concept ofprogram development. This means continuity and persistent application of effort to achieve civilizational ends.

It is a continuing process of development and urgency that enriches thought and culture and meets the needs

and conditions of live, developing societies. This process starts from firm ethical points and leads to benign and

explicit ends and achievements.

The development of the content and quality of study courses, based on the principles of the Islamization of

Knowledge, never stops. It gains momentum with continual revision in light of the experience gained and the

interaction with the needs of the Ummah and of society. By supporting the ever renewing cognitive store of

students and expanding their horizons, the University equips them with potential educational and psychological

abilities that make many corporations and government agencies seek to employ only IIUM graduates. These

graduates are characterized by competence, high moral standards, seriousness, education, skills, and potential.

Many officials and visitors from other Muslim countries request the IIUM to help them train students in order

to acquire graduates of equally outstanding quality and high competence, both educationally and professionally.

CONCLUSION

To have scientific and technological workforces in great numbers should not be an aim in itself. Instead, we

should prepare these workforces to serve the Ummah, meet its needs, and help fulfil its reformative and

civilizational aspirations. This includes mastering their specializations with great proficiency, being productive

and serious, and having the sense of responsibility that encourages better performance. The reform of

education, the refinement of culture, and the pedagogical education of parents are some of the most important

areas of the Islamic civilizational reform. The International Institute of Islamic Thought has been working to

offer a model and an experiment that embodies its concepts and principles and which proves its validity

through a successful release of the potential for young Muslims, the activation of their latent abilities, and

proving the excellence of their performance. The International Islamic University in Malaysia has served as an

experiment for the revitalization of higher education in the service of the Ummah. It is hoped that under thecurrent conditions in South-East Asia, the University will thrive in its mission and serve as a model for other

efforts to serve the Ummah with the revitalization of higher education and the reform of its foundations.


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When this is achieved, higher education can, with Allahs permission, exploit the potentials of the Ummah and

stimulate its leadership and educational and professional workforces to serve human civilization and guide its

progress.

http://www.thepenmagazine.net/the-islamization-of-knowledge-a-living-experiment-in-revitalizing-

higher-education/

Books and links about IOK - let's click:

IOK explanation

IOK- article "Yesterday and Today"

The Quest for an Islamic Methodology

The History and Philosophy of Islamization of Knowledge:A Preliminary Study of Pioneers' ThoughtBooks:

Muhammad Mumtaz Ali

IIUM Press, 2010 - Knowledge, Theory of (Islam) - 231 pages

Ali & Muhammad Mumtaz.,(2010). The History and Philosophy of Islamization of knowledge : a

Preliminary Study of Pioneers' Thoughts. Selangor: IIUM Press.

Mohamed Aslam Haneef., (2009).A Critical Survey of Islamization of knowledge. Kuala Lumpur: IIUM

Press.

Islamization of knowledge general principles and work plan

and the topic of the week isIslamization of Knowledge.

ISLAMIZATION OR RE-ISLAMIZATION OFKNOWLEDGE?

ABDUR-RAZZAQ MUSTAPHA BALOGUN SOLAGBERU

Introduction

The agitation for Islamization of knowledge is now becoming a popular demand among the

Muslim intellectuals and academia globally. Series of lectures, seminars, symposia, workshops and

conferences have been organized by different bodies on this programme.1 This paper therefore

intends to look at the rationale behind the call bearing in mind that all forms of knowledge emanate

from the Glorious Quran; in other words, all the branches of knowledge are originally consideredas Islamic knowledge. The paper will therefore discuss the definition of the programme, its

historical background as well as its aim and objective. The paper will also consider the role of

colonization and imperialism in limiting the scope of Islamic knowledge and the efforts of the

Muslims to re-discover their origin.

Definition of Terms

The term Islamization and Islamization of knowledge are defined by Maiwada as follows:

Islamization is defined as the transformation of an entire world view from a crooked or

Jahiliyya basis to an Islamic one, while Islamization of knowledge is defined as the impact or

significance of the process of Islamization on the concept and pursuit of knowledge.2 In the

relationship between the two terms, one has to understand that the significance of the two terms is

that, man as Khalifah of Allah on earth can function properly without knowledge, because he

would not be able to distinguish between right and wrong. In the same vein, one can observe that

without knowledge there is no Islam.
http://www.thepenmagazine.net/the-islamization-of-knowledge-a-living-experiment-in-revitalizing-higher-education/http://www.thepenmagazine.net/the-islamization-of-knowledge-a-living-experiment-in-revitalizing-higher-education/http://i-epistemology.net/attachments/316_V5N1%20September%2088%20-%20F%20Rahman%20-%20Islamization%20of%20Knowledge%20-%20A%20Response.pdfhttp://i-epistemology.net/attachments/408_V12N1%20Spring%2095%20-%20al%20Alwani%20-%20The%20Islamization%20of%20Knowledge.pdfhttp://i-epistemology.net/attachments/394_V10N1%20Spring%2093%20-%20Safi%20-%20The%20Quest%20for%20an%20Islamic%20Methodology.pdfhttp://www.google.com.my/search?tbo=p&tbm=bks&q=inauthor:%22Muhammad+Mumtaz+Ali%22http://www.google.com.my/search?tbo=p&tbm=bks&q=subject:%22Knowledge,+Theory+of+(Islam)%22&source=gbs_ge_summary_r&cad=0http://i-epistemology.net/islamization-of-kowledge/64-islamization-or-re-islamization-of-knowledge.htmlhttp://i-epistemology.net/islamization-of-kowledge/64-islamization-or-re-islamization-of-knowledge.htmlhttp://www.thepenmagazine.net/the-islamization-of-knowledge-a-living-experiment-in-revitalizing-higher-education/http://www.thepenmagazine.net/the-islamization-of-knowledge-a-living-experiment-in-revitalizing-higher-education/http://i-epistemology.net/attachments/316_V5N1%20September%2088%20-%20F%20Rahman%20-%20Islamization%20of%20Knowledge%20-%20A%20Response.pdfhttp://i-epistemology.net/attachments/408_V12N1%20Spring%2095%20-%20al%20Alwani%20-%20The%20Islamization%20of%20Knowledge.pdfhttp://i-epistemology.net/attachments/394_V10N1%20Spring%2093%20-%20Safi%20-%20The%20Quest%20for%20an%20Islamic%20Methodology.pdfhttp://www.google.com.my/search?tbo=p&tbm=bks&q=inauthor:%22Muhammad+Mumtaz+Ali%22http://www.google.com.my/search?tbo=p&tbm=bks&q=subject:%22Knowledge,+Theory+of+(Islam)%22&source=gbs_ge_summary_r&cad=0http://i-epistemology.net/islamization-of-kowledge/64-islamization-or-re-islamization-of-knowledge.htmlhttp://i-epistemology.net/islamization-of-kowledge/64-islamization-or-re-islamization-of-knowledge.html


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This can be easily understood in the context that a Muslim is duty bound to observe his daily ritual

prayers, where he is expected to recite the portions of the Glorious Quran in and other necessary

rituals which are pre-requisite for the validity and perfection of the prayer. These include adhan,

iqamah, attashahhud and a host of many others. Meanwhile, the phrase Islamization of knowledge

is given many definitions by Aliyu Dauda, some of which are:

. . . The review of all branches of human knowledge with the view to linking it with the All-

knowing Allan, the creator, controller, sustainer and Lord of the world.3

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 Sharicah

Al-Quran and the Sunnah.4

Glancing through the two submissions of both Maiwada and Dauda one will perceive the

relationship between the two is that knowledge should be imparted in such a way that suits the

norms and the culture of Islam, This can be appreciated further if one realizes that Islam being a

great champion of knowledge hardly could reach a place without establishing learning facilities

there for its adherents.

Historical Development of the Programme Islamization of Knowledge

The programme Islamization of knowledge could be effectively traced back to the early period of

Islam. As a matter of fact, Islamization started with the religion of Islam itself. For instance, history

had it that the religion found people with certain mythologies, knowledge and skills. It accepted

and adopted what conformed to its teachings and modified or rejected what contradicted them. A

reference is made to the case of forward trade which was modified.4a Similarly an Abbassid

Caliph, Al-Mamun ibn Harun ar-Rashid (813-833 C.E) who established famous Academic

Research Centre known as Bayt al-Hikmah (House of Wisdom) in Baghdad. It was a combination

of library, translation bureau and Academy of high learning for study and research.5 The center

continued to attract the attention of students from different parts of the world, both Muslims and

non-Muslims. European scholars were the great beneficiaries of the establishment. Furthermore,

most of the celebrated and noted Muslim scholars were either direct products or beneficiaries of

Bayt al-Hikmah.

Scholars were invited to the Centre important manuscripts, which were not available in the then

Islamic world, were imported into the center and translated into Arabic, i.e., Islamize the legacy of

Greek or Persian s literature. Consequently, Muslims developed interest on different branches of

knowledge, originally not known to them. It has to be observed that the impact of Arabization of

foreign manuscripts actually resulted in the Islamization of such subjects. Sequent to that, a numberof Muslim scholars became noted and specialists in one aspect of knowledge or another.

For instance, al-Kindi, al-Farabi, ibn Sina (Avicenna) ibn Rush (Averroes) among many other were

set of the philosophers produced as a result of Islamization of knowledge.6

However, there was a set back on the Islamization of knowledge programme. This is due to two

major factors. These are: (i) The effect of wars of crusade on the Muslim heritage, (ii) The impact

of colonization on the culture and learning of the Muslims. It ought to be stated that through the

wars of crusade, a great deal of valuable works written or translated by Muslim scholars on

different subjects and aspects of learning were destroyed. Similarly, through the colonization,

secularism is brought in, and consequently the colonial master introduced secular education in all

angles of Muslim world. As a result of that, the religion of Islam and the Muslim world wererelegated to the lowest ground. Since then, Muslims appear to be in deep slumber, until recently

then the clamour for Islamization and knowledge began.


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However, the idea of Islamization of knowledge is a recurring issue, more especially whenever the

Muslim scholars perceive serious threat to Islam, then a need to re-emphasizel its boundaries is

echoed. instance, Shah Wali Allah (d 1762) of India, in the eighteenth century of Christian era

when he perceived political uncertainty and change, called for a revival in Islamic thought of

knowledge.7

As a matter of fact, most of Muslim revivalists such as Muhammad Iqbal Mawdudi, Muhammad

Abduh and Rashid Rida attempted what can be described, as Islamization of knowledge by calling

that life should be as the light of Islam.8

The current move on the Islamization of knowledge programme can be effectively traced back to

1976/1977 when an international Islamic seminar on education was held at the present Bayero

University, Kano organized by Nigeria Young Scholars, and first World Conference on Muslim

Education held at Makkah, organized by King Abdul-Aziz University, Jeddah respectively.9

At both seminar and conference, it was discovered that the major problem of education in the

Muslim societies is its dual nature. Dual in the sense that, the Muslim operates under two parallelsystems. Thus, there exist Quranic and Islamic Education System on one hand and secular

education system on the other hand. The two systems are obviously of different history and

concept, and lamented over the problems of education and offered sincere suggestions and

recommendations which would put the Muslim on the right track.10

Sequel to the seminar at Bayero University, Kano - Nigeria and conference at Makkah, Saudi

Arabia, several, international seminars and conferences on Islamization of knowledge have been

held at different parts of the world, such as Kano, Nigeria in 1978, Pakistan in 1982, Kuala

Lumpur, Malaysia in 1984 Khartoum in 1987 and many others. In addition to that, the outcome of

the conference gave birth to different works by various scholars, all, aiming at Islamization of

knowledge. Reference can be made to Ali Ashraf on Islamic Education (1979) Khurshid Ahmad

Islamic Economics (1981), M. N. Siddiqi Islamic Banking (1983), Ilyas B. Yunus and Farid Ahmad

Islamic Sociology and Ahmad on Islamic Anthropology (1987) and many others.11

Furthermore, Muslim Students Association (MSA) of United States of America spearheaded the

establishment of professional Associations such as Association of Muslim Social Scientist (AMSS)

and the Association of Muslim Scientists and Engineers (AMSE) all in U.S.A. Added to that, the

programme also resulted in the emergence of various research centres. For instance, in Pakistan

Centres on Islamic Economics, Islamic Education and

Islamic Thoughts came to limelight, with a bustle of activities such as the establishment of

University, Islamic Banks and output of research findings in numerous professional journals and

books.12

And more importantly is the role played by scholars who grappled seriously with the cluster of idea

that later formed around the notion of the Islamization of knowledge. One of such dynamic and

committed scholars was Ismacil al-Faruqi (d 1986) a Palestinian settled in the United States

contributed to the launching of the International Institute of Islamic Thought. This institute is

considered as an intellectual power house, which provides ideas and publications that are initiated

to examine each man academic discipline in the light of the Islamization of knowledge.13

Considering the role played by both al-Faruqi and his Institute in Islamization of knowledge, that

the current attempt is credited to, for instance, it is stated that in 1982 the programme (Islamization

of knowledge) gained momentum as it was given a more scientific and practical application in theUnited States of America through the effort of Ismacil al-Faruqi.14


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In Nigeria, the Islamization of knowledge programme is given adequate attention by some

institutions. Such as the International Institute of Islamic Thought (Nigeria Office) and some

Nigerian Universities such as Usman Dan Fodio University, Sokoto.

The main objective, of Islamization of knowledge programme, according to Aliyu Dauda is at

scientifically establishing the foundation of a conceptual framework, paradigm and grand Theory

of Society in an Islamic Perspective.15 The objective also includes an attempt to present aninterpretative understanding of Human conduct in an Islamic way and at the same time to render

explanation of human conduct as well as social action in an Islamic sense.16

In addition, al-Faruqi explains that the objective of the programme is in concrete terms, to Islamize

the disciplines, or better, to produce University level textbooks recasting some twenty disciplines in

accordance with the Islamic vision.17 The submission of al-Faruqi has to be critically considered.

For instance, if he means that twenty disciplines are to be attended to and at the university level,

one doubts the success of the programme. Whatever may be the case, justification is given to the

objective of Islamization of knowledge programme. In doing so, certain factors are considered to

be responsible for the malaise of the Muslim Ummah, the factors include: (i) the current secular-

religious duality of education systems in Muslim society, (ii) the lack of a clear vision with whichto guide and direct Muslim action.

It is therefore argued that the rejuvenation of the Muslim Ummah is contingent on the integration

of Islamic and the secular sciences...,18 one will appreciate the objectives of Islamization of

knowledge programme if one considers the fact that the aim of secularism is to reconstruct society

without making reference to Allah or life after death. Furthermore, emphasis is primarily on ones

happiness in the material world. As a result of this conception, the secular Philosophy of Education

puts emphasis on development of a moral philosophy of life that is completely despiritualized.19

This is contrary to the philosophy of Islam on Education. In the traditional Islamic Education

according to Salisu Shehu, there is no dichotomy between the religious knowledge and knowledge

about the real existential (the world). The two form a single integral entity geared towards attaining

the pleasure of Allah and developing an upright personality.20

To appreciate the rationale behind the programme i.e. Islamization of knowledge, further, one has

to consider the fact that education is one of the major movers of change in a society. It is an open

secret that education serves as the major direct method which a society can adopt in order to

orientate, and equip its people with necessary prerequisites for appropriate functions in the society.

As a matter of fact, changes are brought to society whether with education or its effect.21 Bearing

in mind the role of education in a given society, Islam has its own perception on education.

The Perception of Islam on Knowledge

In Islam, knowledge is based on full conviction and certainty not on conjecture or blind imitation.

Similarly, it is the belief of Islam that truth can be secured through knowledge. Based on this, the

sole aim of seeking for knowledge in Islam is for the sake of Allah. By implication, it means that if

one acquires knowledge he would be able to render his worship/service to Allah properly and

correctly, with the aim of getting the reward and pleasure of Almighty Allah. In the same vein, the

source of all knowledge in Islam is Allah, thus explained in the Glorious Quran when Allah

declares that He taught Adam, all forms of knowledge.22 The source of knowledge according to

Islam is Transcendental and Divine.23 This perception of Islam is contrary to Western-secular

perception on knowledge. Added to that, almost all different types/branches of knowledge are

discussed by the Glorious Quran.

Islam And Branches of Knowledge


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Islam tries to emphasis the issue of acquisition of knowledge. Apart from the fact that knowledge in

Islamic perspective is universal in nature, this is stated by the Holy Prophet when he declares that

piece of knowledge is a lost property of a Mumin (believer); He grasps it whenever he finds it and

another tradition of his where he directs his companions and followers to seek knowledge even if it

be to China. Apart from all these, Quran itself talks on different branches of knowledge. For

instance on science, references can be made to some verses such as where Allah says:

O men! If you are in doubt as to the resurrection, remember that, we have created (everyone of)

you out of dust, then from something that clings (Alaga) then from a chewed like lump (Modgha),

which differentiates (and either abort or complete its growth). We rest whatever we want in the

womb to the tim We decide to bring you forth, as infants. (Q. 22:5)

Mohammad Ali Albar observes that the emphasis here is on the Quran expression of the human

embryo being formed in many successive stages. According to him, the astonishing revelations

were not known until recently. The epigenesis doctrine Le. creation of human embryo in successive

stages were first put forward by Wolf (1759-69) and only became recognized and accepted late in

the 19th and early 20th centuries.24 The matter is not related to science subjects alone, other

branches of knowledge are also discussed in the Glorious Quran. For instance, on sociology itreads:

O mankind! We have created you from a single pair of male and a female and made you in nations

and tribes that you know each other, verily, the most honourable among you in the sight of Allah is

(he who is) the most righteous of you... (Q.49"13).

These and other verses of the Quran together with prophetic traditions are studies by early

Muslims who later emerged as scholars and specialists of different aspects of knowledge through

their rigorous and persistent researches, they made original discoveries in learning and passed on

the results of their endeavours and achievements to Europe where they formed the foundations of

modern science and civilization.25 Reference is to be made to some Muslims whose contributions

are noted in different branches of knowledge. Ibn Sina (d. 1936 e.E.) the author: Al-Qanun fi at-

Tibb (The Law in Medicine) Ibn Rush (d. 1198 C.E.) the originator of the principle of free

thinking ibn Khaldun (d. 1406 C.E.) the author of Muqaddimat. Al-Idris, (d. 1166 e.E.) the author

of Nuzhak al-Mushtak fi Ikhtirak Afak. Ibn Al-Haithem (d. 1039). He was the first to draw the eye,

the detail of the phenomenon of expansion of flat surfaces, Al-Biruni (d. 1048 C.E).

He wrote on geography, history, astronomy, mathematics and pharmacy among many others. Ibn

Firnas (d 861 C.E). He made attempt to fly like a bird, Jabir ibn Hayyan (815 C.E.). He wrote on

Philosophy, Logic and Alchemy, Al-Khwarizmi (d 850 C.E.) he was the Chief of Baytal Hikamah.

Al-Batani (d 929 C.E.).26

The reason behind the educational and cultural achievements of the Muslims was the interest

shown by the Muslim governments of those periods to the extent of establishing schools and

academic centers such as Nizamiyyah founded by a grand vizier, Nizamul Muluk in Baghdad,

another Nizamiyyah was established in Nishapur.27 Another higher institution similar to

Nizamiyyah was founded and called Hanzah. It was founded by Abu Jacafar at-Tusi.28 And also al-

Azhar Mosque which was constructed by Jawhar in 927 C.E. later turned to be an academy by

Caliph Al-Aziz (d. 996 C.E).29

However, 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 becamedemoralized as their countries fell one after another under the colonial powers,30 as indicated

earlier.


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Considering the fact that the advent of colonialism in Muslim lands created much confusion among

the Muslims, who hitherto, had gives room for secular consideration to the pursuits of learning,

erudition and culture.

Now Muslim scholars think of going back to Islamic form of knowledge by re-Islamizing it. The

bone of contention now or reality of the matter is that the term Islamization of knowledge is notappropriate because the knowledge is already Islamized, the current effort should be on re-

Islamization of knowledge.

Conclusion

Having gone though the definitions of the term, Islamization, and Islamization of Knowledge.

The programme of Islamization of knowledge was traced back to the periods of the prophet himself

and later to the period of caliph Ma-mun ibn Harun ar-Rashid who established a famous Academic

Research Centre known as Bayt al-Hikmah.

The center contributed to the erudition of Muslims in the early history of Islam. The effort made bycolonial master to impose secular education to the Muslim world opened the Muslim minds to dual

forms of education, i.e. Religious and secular knowledge. The current move to Islamize knowledge

is traced to 1976/77.

The objective of the programme is to Islamize all branches of knowledge. Justify the objective of

the programme; the perception of Islam to knowledge as well as the relation between Islam and

branches of knowledge is discussed citing different Muslim scholars who made one discovery or

another.

Concluding that if the Muslims are now thinking of going back to Islam by means of Islamization

of knowledge the appropriate term to be used is re-islamization of knowledge. This is based on the

fact that knowledge from the onset was Islamic. It was colonial masters that de-Islamized it, now,

we are to re-Islamize it. This is the reality of the matter.

Notes And References

1. For instance a seminar on the Islamization of Knowledge was organized by the International

Institute of Islamic Thought (Nigeria) Office, held at Bayero University, Kano, on 5th Rabiu

Awwal 1417 (20th July, 1996). For more on Seminar and Conferences see Danjuma Abubakar

Maiwada, Islamization of Knowledge: Historical Background and Recent Development. (Nigeria,

Kano, International Institute of Islamic Thought (Nigeria Office 1410/1999) pp. 13-16.

2. Danjuma Abubakar Maiwada, ibid., p. 1.3. Aliyu Dauda, Islamization of knowledge Programme in Nigeria: Problems and Prospects. (N.P.

2002) p. 11.

3. Ibid., p. 12.

4. Saidu Sulaiman, An Appraisal of the Islamization of Knowledge Programme in Nigeria. Al-

Ijtihad, The Journal of Islamization of Knowledge and Contemporary Issues. III T (Nigeria Office)

Vol. 2 No. 1 January 2001/Shawwal 1421 pp. 3-4.

5. Abdul Rahman M. & Canham Peter, The Ink of the Scholar (Nigeria, Lagos Macmillan, 1978) p.

31.

6. cf Muhammad Hamidullah, Introduction to Islam. (Nigeria, Lagos, Islamic Publication Bureau,

1981) p. 178.

7. Akbar, S. Ahmad Education: The Islamization of Knowledge.The Oxford Encyclopedia of theModern Islamic World. (Oxford University Press, 1995) Vol. 1, p. 425.

8. Ibid. Also see Maryam Jameelah, Islam in Theory and Practice. (Pakistan, Lahore, Muhammad


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made us aware of the current situation of our brother and sisters in Islam all over the world.

Concept of IOK

Since IOK is a term describes a variety of attempts and approaches to synthesize the ethics of Islam, it is a duty

to academicians and professionals in the field of teaching to integrate this approach in learning process.

We have to deal with the concept of existing modern knowledge which has been embodied in current system and

how to develop IOK. Muslims are urged to learn from them. However, the Muslim should possess the Islamic

worldview necessary to filter out theories that are not in line with the Aqidah (the belief) and Shariah (Islamic

rules and regulations).

It is the process of intellectual reform implies the incalculation of Islamic spiritual values and ethics in the mind.

It is also referred to the personality and conduct of the Muslim academic and scholars as expected in Muslims

university.

How to inculcate such values and ethics?It is by reintegrating values and ethics of revealed knowledge likely in Islamic ethics, Islamic Aqidah, Sciences ofQuran in the disciplines of social sciences, human sciences and professional sciences like Sociology and Anthropology,Political Science, Medic, Dentistry and History.There are two recognized strategies which can help in inculcate the Revealed knowledges ethics and values in thesecular sciences:

1. The reform of the university curriculum

2. The refinement of the character and work ethics of all staff & students.

Benefits:

We have learnt how important it is to reform the curriculum of the university in line with Islamic teaching and tohave refinement of characters and work ethic among colleagues. We also had further discussion on the IIUM dress

code, either to have it as a rule and regulation or to chop it off for the university laws. However, all of us agreed

that the IIUM dress code should be in the rules as students may at least be aware of their dress code from time to

time. Without us noticing, the Islamic dress code do contributes to our thinking and lifestyle and it even helps us

more in Islamization of knowledge as to improve our code and conduct, spiritual needs and others; our physical

appearance has to start first.

Learning this topic has awakened us up from the illusion of this world. Everyone reflects back the reason why

they have been created by Allah S.W.T. We started to realize the main purpose of we have been living in this world

by simply looking at the question who do we represent? Firstly, we represent our parents, then our family, our

hometown, our country, Muslim communities, and the most important thing is,we represent our religion-Islam.

Therefore we should show good example to others.By becoming good and excellent students in studies, we can help to build the nation and Ummah through Islamic

way of life.

Conclusion

Yes, IOK is a very important concept not just in teaching and learning, but also in everyday management of life.We should learn, practice, and apply this concept in our lives therefore we can fulfill our duty as vicegerents in thisearth.

Last but not least, as a motivation for us, let us reflect on this words:

Islamization of knowledgeFrom Wikipedia, the free encyclopedia


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page.

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This article includes a list of references, related reading orexternal links, but its sourcesremain unclear because it lacks inline citations. (March 2010)

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Islamization of knowledge is a term which describes a variety of attemptsand approaches to synthesize the ethics ofIslam with various fields of modernthought. Its end product would be a new ijma ("consensus") among Muslims onan appropriate fiqh ("jurisprudence") and a scientific method that did notviolateIslamic ethical norms. However, some Muslims both liberal andtraditional are skeptical of the approach, viewing the construction of fields suchas Islamic scienceand Islamic economics largely as propaganda created to

further the Islamist view that Islam is an all-encompassing social system.Contents

[hide]

1 Histor

y

2 Critici

sm and

debate

3 Moder

n

Islamicphilosop

hy of

science

4 See

also

5 Extern

al links

History [edit]

The phrase "Islamization of knowledge" was first used and proposed bythe Malaysian scholar Syed Muhammad Naquib al-Attas in his book "Islam andSecularism" ISBN 983-99628-6-8 (first published in 1978).

It was also proposed by the PalestinianphilosopherIsmail Al-Faruqi, in 1982, inresponse to what he called "the malaise of the ummah" (faithful). He arguedthat by using tools, categories, concepts and modes of analysis that originatedwholly in the secular West (like Marxism), there was a disconnect between theecological and social reality of Muslim nations, and worse, a total inability torespect or even notice the violations of ethics ofIslam itself. In his view,clashes between traditionalist ulema and reformers seeking to revive Muslimsociety with modern science and professional categories, were inevitablewithout the strong ethical constraints that applied to methods ofearly Muslimphilosophy. He proposed therefore to revive those methods, restore ijtihad andintegrate scientific method within Islamic limits.
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peoplehttp://en.wikipedia.org/wiki/Philosopherhttp://en.wikipedia.org/wiki/Ismail_Al-Faruqihttp://en.wikipedia.org/wiki/Ummahhttp://en.wikipedia.org/wiki/Marxismhttp://en.wikipedia.org/wiki/Islamhttp://en.wikipedia.org/wiki/Ulemahttp://en.wikipedia.org/wiki/Early_Muslim_philosophyhttp://en.wikipedia.org/wiki/Early_Muslim_philosophyhttp://en.wikipedia.org/wiki/Ijtihadhttp://en.wikipedia.org/wiki/Scientific_method


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A body of modern knowledge that had been so 'Islamized' would not offend thetraditionalists, since it would place ethics before knowledge or curiosity orpower, and provide for curtailment of scientific or professional activities thatoffended those ethics.

However, if it were sufficiently broad and integrative to support inquiry acrossall vital fields including medicine, agriculture, ecology, and technology, it wouldprovide ample opportunity for a modern professional class to mentally andeconomically liberate the Muslim societies. They would ally with, not fight with,the ulema.

Al-Faruqi died in 1986, but his program has already had a profound effect,especially on Islamic economics, which operates under traditional zero-interest,participatory labor-capital structures, and supports stronger community controlof land (as in the traditional practices ofharam and hima, the equivalent of themodern watershed protection and wilderness reserve laws). These practiceswere already well on the way to revival before Al-Faruqi's work, however.Islamic banks remain a relatively minor force in world finance.

There are also debates on Islamic science and what it would mean to doscience in a way that reflects the ethical teachings of Islam, and acceptdirection from the ijma on the priorities of such research.

Al-Faruqi's analysis, called the "Islamization of Knowledge: General Principlesand Workplan" remains the primary source for this program. Nasr's work on thecongruence between classical Islam and the modern ecology movement isthought by some to be even more fundamental, and to suggest parallelsbetween the ethical constraints that secular activists seek to place on scienceand technology, and the ethical constraints that Islam sought to place onphilosophy and politics. An Islamic ecology would then converge witheconomics and put Islamic pillars under a form ofecological economics, withreligious authority backing upsustainable development. This would be asignificant first step towards Al-Faruqi's overall program.

Criticism and debate [edit]Critics argue that there are vast differences between the kind of ethics that areapplied in, say, the modern labour movement or the anti-globalizationmovement, and those that would be applied by any believer in the literalinterpretation of the Qur'an. Thus, any cooperation of modern ethical reformersand those seeking guidance from classical Islam would be doomed from thestart.

There are, however, lively debates regarding Islamic feminism and ethics oftechnology wherein secular concerns (like vanity, consumerism, competing forattention, technological one-upmanship, runaway technologies) seem to oftenecho the terms of reference of a classical critique:

Catholic theology was well integrated with scientific knowledge from the timeofAquinas to the time ofGalileo, and that too was a deliberate program. Criticssuggest that this also demonstrates the futility of trying to inhibit scientificresearch with reference to any religious fundamentalism.

But that doesn't stop clerics from trying. In modern times, Pope John Paul II

called at times for restraining the sciences to work strictly within a Christianethical framework, and respect the boundaries between what is known by faithversus reason - his "Fides et Ratio" and "Gospel of Life" make some points in
http://en.wikipedia.org/wiki/Islamic_economicshttp://en.wikipedia.org/wiki/Haramhttp://en.wikipedia.org/wiki/Hima_(environmental_protection)http://en.wikipedia.org/wiki/Islamic_sciencehttp://en.wikipedia.org/wiki/Ijmahttp://en.wikipedia.org/wiki/Nasrhttp://en.wikipedia.org/wiki/Nasrhttp://en.wikipedia.org/wiki/Ecology_movementhttp://en.wikipedia.org/wiki/Islamhttp://en.wikipedia.org/w/index.php?title=Islamic_ecology&action=edit&redlink=1http://en.wikipedia.org/wiki/Ecological_economicshttp://en.wikipedia.org/wiki/Sustainable_developmenthttp://en.wikipedia.org/w/index.php?title=Islamization_of_knowledge&action=edit&section=2http://en.wikipedia.org/wiki/Labour_movementhttp://en.wikipedia.org/wiki/Anti-globalization_movementhttp://en.wikipedia.org/wiki/Anti-globalization_movementhttp://en.wikipedia.org/wiki/Qur'anhttp://en.wikipedia.org/wiki/Islamic_feminismhttp://en.wikipedia.org/wiki/Ethics_of_technologyhttp://en.wikipedia.org/wiki/Ethics_of_technologyhttp://en.wikipedia.org/wiki/Consumerismhttp://en.wikipedia.org/wiki/Thomas_Aquinashttp://en.wikipedia.org/wiki/Galileo_Galileihttp://en.wikipedia.org/wiki/Religious_fundamentalismhttp://en.wikipedia.org/wiki/Fides_et_Ratiohttp://en.wikipedia.org/wiki/Gospel_of_Lifehttp://en.wikipedia.org/wiki/Islamic_economicshttp://en.wikipedia.org/wiki/Haramhttp://en.wikipedia.org/wiki/Hima_(environmental_protection)http://en.wikipedia.org/wiki/Islamic_sciencehttp://en.wikipedia.org/wiki/Ijmahttp://en.wikipedia.org/wiki/Nasrhttp://en.wikipedia.org/wiki/Ecology_movementhttp://en.wikipedia.org/wiki/Islamhttp://en.wikipedia.org/w/index.php?title=Islamic_ecology&action=edit&redlink=1http://en.wikipedia.org/wiki/Ecological_economicshttp://en.wikipedia.org/wiki/Sustainable_developmenthttp://en.wikipedia.org/w/index.php?title=Islamization_of_knowledge&action=edit&section=2http://en.wikipedia.org/wiki/Labour_movementhttp://en.wikipedia.org/wiki/Anti-globalization_movementhttp://en.wikipedia.org/wiki/Anti-globalization_movementhttp://en.wikipedia.org/wiki/Qur'anhttp://en.wikipedia.org/wiki/Islamic_feminismhttp://en.wikipedia.org/wiki/Ethics_of_technologyhttp://en.wikipedia.org/wiki/Ethics_of_technologyhttp://en.wikipedia.org/wiki/Consumerismhttp://en.wikipedia.org/wiki/Thomas_Aquinashttp://en.wikipedia.org/wiki/Galileo_Galileihttp://en.wikipedia.org/wiki/Religious_fundamentalismhttp://en.wikipedia.org/wiki/Fides_et_Ratiohttp://en.wikipedia.org/wiki/Gospel_of_Life


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common with Al-Faruqi, calling likewise for strong ethical limits and acurtailment of curiosity or "knowledge for knowledge's sake".

Modern Islamic philosophy of science [edit]This article does not citeany references or sources. Please helpimprove this

article by adding citations to reliable sources. Unsourced material may be challenged

and removed. (May 2007)Modern Islamic philosophy has, in response to challenges of secular scienceand concerns that secular society is unwilling or unable to limit its uses of"dangerous technology", especially nuclear weapon or biotechnology, begun tolook at the origins of science to determine what ethics or limits can or shouldbe imposed, and what goals or visions are appropriate for science. Key figuresin these debates are:

Ismail al-Faruqi who proposed an Islamization of knowledge. Seyyed Hossein Nasr who focuses on interpretations of "khalifa". Ziauddin Sardar who advocates the creation of a modern Islamic science to

tackle problems facing Muslims today. Syed Muhammad Naquib al-Attas who first coined the phrase "Islamization of

contemporary knowledge". Mohammad Najatuallah Siddiqui who focuses more specifically on Islamic

economics. F. Rosenthal, Knowledge Triumphant, explored the central importance of

knowledge in Muslim civilization and explains how it generated "science". It ismore a work of history. Also of some note in these debates have been

Nasim Butt, Science and Muslim Societies, an introduction Ahmad Y. al-Hassan and Donald Routledge Hill, Islamic Technology: An

Illustrated HistorySee also [edit] Islamization Islamic revival Early Islamic philosophy Islamic philosophy Torah Umadda - a philosophy concerning the interrelationship of secular

knowledge and Jewish knowledge.External links [edit]

The Islamization of science or the marginalization of Islam: The positions of

Seyyed Hossein Nasr and Ziauddin Sardar The Islamization of Social Sciences Liberal and progressive Islam from Alan Godlas' Islamic resources page at the

University of Georgia

TRANSFORMING ISLAMIC VALUES IN MALAYSIA: THE ROLE OF AL-

FARUQI

Zuriati Mohd Rashid

Wan Sabri Wan YusofAhmad Nabil Amir
http://en.wikipedia.org/w/index.php?title=Islamization_of_knowledge&action=edit&section=3http://en.wikipedia.org/wiki/Wikipedia:Citing_sourceshttp://en.wikipedia.org/wiki/Wikipedia:Citing_sourceshttp://en.wikipedia.org/wiki/Wikipedia:Verifiabilityhttp://en.wikipedia.org/w/index.php?title=Islamization_of_knowledge&action=edithttp://en.wikipedia.org/w/index.php?title=Islamization_of_knowledge&action=edithttp://en.wikipedia.org/w/index.php?title=Islamization_of_knowledge&action=edithttp://en.wikipedia.org/wiki/Help:Introduction_to_referencing/1http://en.wikipedia.org/wiki/Help:Introduction_to_referencing/1http://en.wikipedia.org/wiki/Wikipedia:Verifiability#Burden_of_evidencehttp://en.wikipedia.org/wiki/Modern_Islamic_philosophyhttp://en.wikipedia.org/wiki/Nuclear_weaponhttp://en.wikipedia.org/wiki/Biotechnologyhttp://en.wikipedia.org/wiki/Ismail_al-Faruqihttp://en.wikipedia.org/wiki/Seyyed_Hossein_Nasrhttp://en.wikipedia.org/wiki/Caliphhttp://en.wikipedia.org/wiki/Ziauddin_Sardarhttp://en.wikipedia.org/wiki/Syed_Muhammad_Naquib_al-Attashttp://en.wikipedia.org/wiki/Mohammad_Najatuallah_Siddiquihttp://en.wikipedia.org/wiki/Islamic_economicshttp://en.wikipedia.org/wiki/Islamic_economicshttp://en.wikipedia.org/w/index.php?title=Nasim_Butt&action=edit&redlink=1http://en.wikipedia.org/wiki/Ahmad_Y._al-Hassanhttp://en.wikipedia.org/wiki/Donald_Routledge_Hillhttp://en.wikipedia.org/w/index.php?title=Islamization_of_knowledge&action=edit&section=4http://en.wikipedia.org/wiki/Islamizationhttp://en.wikipedia.org/wiki/Islamic_revivalhttp://en.wikipedia.org/wiki/Early_Islamic_philosophyhttp://en.wikipedia.org/wiki/Islamic_philosophyhttp://en.wikipedia.org/wiki/Torah_Umaddahttp://en.wikipedia.org/w/index.php?title=Islamization_of_knowledge&action=edit&section=5http://www.smi.uib.no/paj/Stenberg.htmlhttp://www.smi.uib.no/paj/Stenberg.htmlhttp://www.ibrahimragab.com/http://www.uga.edu/islam/islamwest.html#Liberal,http://en.wikipedia.org/w/index.php?title=Islamization_of_knowledge&action=edit&section=3http://en.wikipedia.org/wiki/Wikipedia:Citing_sourceshttp://en.wikipedia.org/wiki/Wikipedia:Verifiabilityhttp://en.wikipedia.org/w/index.php?title=Islamization_of_knowledge&action=edithttp://en.wikipedia.org/w/index.php?title=Islamization_of_knowledge&action=edithttp://en.wikipedia.org/wiki/Help:Introduction_to_referencing/1http://en.wikipedia.org/wiki/Wikipedia:Verifiability#Burden_of_evidencehttp://en.wikipedia.org/wiki/Modern_Islamic_philosophyhttp://en.wikipedia.org/wiki/Nuclear_weaponhttp://en.wikipedia.org/wiki/Biotechnologyhttp://en.wikipedia.org/wiki/Ismail_al-Faruqihttp://en.wikipedia.org/wiki/Seyyed_Hossein_Nasrhttp://en.wikipedia.org/wiki/Caliphhttp://en.wikipedia.org/wiki/Ziauddin_Sardarhttp://en.wikipedia.org/wiki/Syed_Muhammad_Naquib_al-Attashttp://en.wikipedia.org/wiki/Mohammad_Najatuallah_Siddiquihttp://en.wikipedia.org/wiki/Islamic_economicshttp://en.wikipedia.org/wiki/Islamic_economicshttp://en.wikipedia.org/w/index.php?title=Nasim_Butt&action=edit&redlink=1http://en.wikipedia.org/wiki/Ahmad_Y._al-Hassanhttp://en.wikipedia.org/wiki/Donald_Routledge_Hillhttp://en.wikipedia.org/w/index.php?title=Islamization_of_knowledge&action=edit&section=4http://en.wikipedia.org/wiki/Islamizationhttp://en.wikipedia.org/wiki/Islamic_revivalhttp://en.wikipedia.org/wiki/Early_Islamic_philosophyhttp://en.wikipedia.org/wiki/Islamic_philosophyhttp://en.wikipedia.org/wiki/Torah_Umaddahttp://en.wikipedia.org/w/index.php?title=Islamization_of_knowledge&action=edit&section=5http://www.smi.uib.no/paj/Stenberg.htmlhttp://www.smi.uib.no/paj/Stenberg.htmlhttp://www.ibrahimragab.com/http://www.uga.edu/islam/islamwest.html#Liberal,


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This paper will investigate the methods and contributions of al-Faruqi (1921-1986) in

transforming Islamic values in Malaysia. This include his role in transforming the

worldview of Islam, projecting the tawhidic principles, reclaiming Islamic religious

ideal and tradition, developing and assisting Malaysian government in implementing

Islamization policy, initiating civilizational dialogue, and establishing network withkey dawah organizations in Malaysia such as ABIM (Angkatan Belia Islam Malaysia

- Islamic Youth Movement of Malaysia). The principle focus of this study will

concentrate on al-Faruqis greatest contributions in transforming dawah tradition in

Malaysia, by investigating his role and involvement in the ABIM in early 70s and

80s.Key words: Al-Faruqi, transformation, dawah, Islamic values, ABIM

Hybrid histories: a framework for rethinking 'Islamic' architecture

Rashid, Md. Mizanur and Bartsch, Katharine (2012) Hybrid histories: a framework for rethinking 'Islamic'

architecture. In: 29th Annual Conferenze of the Society of Architectural Historians Australia & New Zealand(Fabulation SAHANZ XXIX 2012), 5th-8th July 2012, University of Tasmania, Launceston, Australia.

Official URL: http://www.sahanz.net/conferences/programme2012.pd...

Abstract

The Adelaide Mosque (1888-1889), the first urban mosque built in Australia, was founded by Afghan cameleerswhose contribution to the exploration of Australias vast desert interior is largely untold. The cultural significanceof the mosque is recognised locally and it is identified as one of the few relics of Afghan immigration to South

Australia and embodies in built form Afghan and Mohammedan culture which is otherwise not significantlyrepresented (City of Adelaide Heritage Study Item No. 159, Adelaide Mosque file, Heritage South Australia).However, despite this recognition, this unadorned bluestone structure has failed to draw the attention ofarchitectural historians in surveys of Islamic architecture. The scope of recent surveys in this field isincreasingly inclusive. However, very few studies focus on the architecture of Muslim communities in regionswhere Islam is not the predominant faith, especially in the southern hemisphere. The Adelaide Mosque, andmany others, is excluded from the historical record despite the instrumental role it played in the life of Muslimsettlers. This absence raises questions about gaps, or histories untold, as well as myths received, in histories ofIslamic architecture that raise questions about the truth-value of the past. There is a need to examinehybridised forms and shared architectural narratives to counter the myopic but persistent representationorfabulationof supposedly authentic, largely Arab-centric, forms of Islamic architecture. This paper argues,then, that new theoretical frameworks are required to interpret this architectural hybrid that is, we argue, typicalrather than exceptional. Through a case study of the Adelaide Mosque, this paper critically re-examines thereductive but pervasive conceptions of Islamic Architecture that obscure the historical processes ofhybridization and its diverse morphological outcomes to comprehend the process of resilience and assimilationthrough which architecture is shaped in a particular context.

Item Type: Conference or Workshop Item (Paper)

Additional

Information:

6447/30121

Uncontrolled

Keywords:

Islamic Architecture, Hybrid Architecture, Australian Muslim Pioneer,

Adelaide Mosque

, (al-aulamah al-lughawiyyah, wa atharuha ala lughahal-thifli)

Ali, Asem Shehadeh Saleh (2011) , (al-aulamah al-lughawiyyah, wa atharuha ala
http://www.sahanz.net/conferences/programme2012.pdfhttp://www.sahanz.net/conferences/programme2012.pdf


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lughah al-thifli). In: , (fi rihab al-lughah al-quraniah buhutta'siliyyah wa dirasat tathbiqiyah. IIUM Press, Kuala Lumpur, pp. 72-85. ISBN 9789674181833

PDF ( , (al-aulamah al-lughawiyyah, wa atharuhaala lughah al-tifli)) - Published Version

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Abstract

.

.

Tahlil al-Ihtiyajat fi Tatwir al-Wasa'it al-Muta'addidah fi Ta'lim Mufradat al-Lughah al-Arabiyyah wa Ta'allumiha 'Abra Barnamij Moodle - Zainuddin, Nurkhamimi and Sahrir, Muhammad Sabri (2013) Tahlil al-Ihtiyajat fi Tatwir al-Wasa'it al-Muta'addidah fi Ta'lim Mufradat al-Lughah al-Arabiyyah wa Ta'allumiha 'Abra Barnamij Moodle - . In: International Conference on Arabic Languageand Literature (ICALL), 2013, 15 - 17 May 2013, IIUM.

Extended Hierarchy-of-Effect Model and its application on Islamic Reality Shows towards MalayCommunity in Malaysia

Wok, Saodah and Ismail, Rizalawati and Azman, Zakirah and Latif, Siti Sakinah Extended Hierarchy-of-Effect

Model and its application on Islamic Reality Shows towards Malay Community in Malaysia. In: InternationalConference on Communication and Media (i-COME'12), 1-3 November 2012, Penang. (Unpublished)Abstract

This paper tries to explore the possibility of applying the Hierarchy-of-Effect-Model (Zajonc, 1980) on Islamicreality shows towards Malay community in Malaysia, which is a new phenomenon, compared to the otherexisting reality shows that are mushrooming. The objectives of the study are (1) To find out the level of attentiongiven to, perception of, attitude towards, involvement in, satisfaction obtained, and impact change fromwatching Islamic reality shows; (2) To compare the level of effects on different types of viewers (gender andage-group); and (3) To analyze the relationships between all the effect-related variables for the Islamic realityshows towards the Malay community in Malaysia. This study employs a quantitative research design, usingsurvey method, with questionnaire as the research instrument used for data collection. Pilot study has beenconducted to pre-test the research instrument. The study is using cluster and stratified random sample, in whichthe stratified groups are based on state, gender, and age. The data were collected in March 2012. The studyfound that the two most popular Islamic reality shows are Imam Muda and Akademi Al-Quran. The Malay

community has positive perception and attitude towards the Islamic reality shows. They are also satisfied withthe programs and above all the programs have positive impact on them. Therefore, the hierarchy of effectsmodel could be applied to the Islamic reality shows for the Malay community in Malaysia; thus, implying that thelearning theory is supported, but with a cyclical open system in nature.

Item Type: Conference or Workshop Item (Paper)

Uncontrolled

Keywords:

Extended Hierarchy-of-Effect Model, Islamic reality shows, Malay

community, Malaysia, Islamic impact change

(Tawalli al-Mar'ah mansib al-qada' bayna turathuna al-fiqhi wa-al-waqi' al-

mu'asir)Arif, Arif Ali (1999) (Tawalli al-Mar'ah mansib al-qada' baynaturathuna al-fiqhi wa-al-waqi' al-mu'asir). Dar al-Fajr, Kuala Lumpur .
http://irep.iium.edu.my/20867/1/chpt4.pdfhttp://irep.iium.edu.my/20867/1/chpt4.pdf


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PDF (Tawalli al-Mar'ah mansib al-qada' bayna turathuna al-fiqhi wa-al-waqi' al-mu'asir) -

Published Version

Abstract

.

...

.Kes-kes Kehakiman Berkaitan Jenayah Hudud, Qisas dan Kekeluargaan di Zaman Al-Khulafa Al-Rashidin

Mohamad @ Md. Som Bin SujimonISBN 978-967-418-271-7

First edition, 2013

276 pagesBuku ini menerangkan kes-kes yang berlaku di zaman pemerintahan lima al-khulafa' ar-Rashidin yang jarang diketahui umum. Buku ini memetik kes-kes kehakiman dalam dua isu besar dalamkehidupan masyarakat: Pertama, isu berkaitan dengan kes-kes jenayah seperti qi, diyahdan tazryangberlaku di zaman pemerintahan al-Khulaf al-Rshidnyang lima iaitu Khalfah Abu Bakr, KhalfahUmar, Khalfah Uthmn, Khalfah Al dan Khalfah Umar b. Abd al-Azz. Kesemua al-Khulafal-Rshidnyang lima itu telah membuat keputusan dan kehakiman sebagai yang telah direkodkan didalamsejarah Islam. Kedua, isu-isu berkaitan dengan masalah dibangkitkan dalam kehakiman mereka. Hal-hal

berkenaan kekeluargaan juga diulas dan dianalisa.

Tujuan buku ini diterbitkan adalah sebagai tatapan para pembaca yang meminati bidang undang-undangIslam, khususnya undang-undang jenayah dan keluarga tetapi tidak mampu memahami karangan asaldalam bahasa Arab. Buku ini juga sesuai dibaca oleh orang-orang dewasa yang ingin mendalami asasundang-undang jenayah dan undang-undang keluarga Islam. Selain daripada orang dewasa, buku ini amatsesuai dibaca oleh para pelajar bidang Sharah dan mereka yang meminati bidang undang-undangjenayah dan keluarga Islam.Mohamad @ Md.Som bin Sujimonpemegang Ijazah Sarjana Muda Sharah daripada Universiti al-AzharKaherah pada 1979. Ijazah Sarjana (Master of Arts in Teaching M.A.T.) daripada Mississippi StateUniversity, Amerika Syarikat pada tahun 1982 sebelum mendapat Ph.D. daripadaFaculty of Arts, Islamic andMiddle Eastern Studies, University of Edinburgh, Scotland pada November 1997. Beliau berkhidmat sebagaipensyarah di Fakulti Sastera dan Sains Sosial, Universiti Malaya dari tahun 1983-1986, sebelum berhijrah ke

Universiti Brunei Darussalam (UBD) pada tahun 1987-1993 sebagai pensyarah di Jabatan Pengajian Islam.Pada tahun 1993 pula, beliau bertugas sebagai pensyarah di Universiti Islam Antarabangsa Malaysia (IIUM)dan pernah memegang jawatan sebagai Dekan, Kulliyyah Ilmu Pengetahuan Berteraskan Wahyu dan SainsKemanusiaan (2002-2005). Kini beliau bertugas sebagai Dekan di Institut Pengajian Sultan Haji Omar AliSaifuddien (IPISHOAS) dan tenaga akademik di fakulti Sharah, Universiti Islam Sultan Sharif Ali(UNISSA), Brunei Darussalam. Kepakaran penulis ialah dalam bidang undang-undang keluarga Islam danbeliau banyak menyumbang artikel di pelbagai jurnal ilmiah. Beliau juga penulis bersama dengan Abdul BasirMohamad di dalam buku bertajuk, Fiqh Kekeluargaan, yang diterbit oleh IIUM Press, Kuala Lumpur, Malaysia,2006.

ISBN 978-983-3855-80-3

First Edition, 2009

297 pages


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Some implications for contemporary muslin society of the justly balanced (Al-Wasatiyyah) imperative

Hassan, Mohd. Kamal (2012) Some implications for contemporary muslin society of the justly balanced (Al-

Wasatiyyah) imperative. In: Moulding a Wasatiyyah Community Today : Prospects & Challenges, 5 May 2012,

Singapore. (In Press)

The significance Of pilgrimage (Hajj) in a muslims religious and social life

Yousif, Ahmad (2012) The significance Of pilgrimage (Hajj) in a muslims religious and social life. IKIM Website.pp. 1-3.

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Official URL: http://www.ikim.gov.my/v5/index.php?lg=1&opt=com_a...

Abstract

The acts of worship constitute the five pillars or cornerstones of Islam, each of which has its own spiritual andsocial values. One who believes in these pillars enters the fold of Islam and becomes a member of the Muslimcommunity (the ummah). It is these ceremonial obligations that draw the faithful closer to God and help themfulfill their duty to Him. The purpose of Islamic worship is, therefore, to strengthen the individuals faith andsense of submission to Allah, and to reinforce the ties of brother and sisterhood among Muslims. In order toexamine the significance of Hajj to Mecca in a Muslims social and spiritual life, this analysis on the subject willbe introduced.

Islam and quantum physics: from signs to science

Akdogan, Cemil (2012) Islam and quantum physics: from signs to science. Al-Shajarah , 17 (2). pp. 119-137.ISSN 1394-6870

Official URL: http://www.iium.edu.my/shajarah/index.php/shaj/iss...

Abstract

The symbolic and mental nature of science that had been divulged for the first time by the Qur'an has also beenrecognized by quantum physics thirteen centuries later, i.e., in the first decades of the twentieth century. Isl (a)over barm and quantum physics are compatible due to a shared phenomenological approach which denies that

we can know the substance of anything or that matter has a substance at all. In other words, both entirelydepend on signs ((a) over bary (a) over bart), appearances (phenomena) or symbols that cannot have anysubstance or corresponding reality as independent, material entities in the external world. It is through theelimination of material substance that human consciousness has gained its pivotal and fundamental positionand placed science into its proper place. Although quantum physics does not depend on the unity and onenessof God, such a religious basis can easily be supplied by Islam.

Item Type: Article (Journal)

Additional Information: 4227/29166

Studies in world religions : an introduction to Abrahamic traditions

Yousif, Ahmed F (2013) Studies in world religions : an introduction to Abrahamic traditions. IIUM Press, KualaLumpur. (In Press)

This is the latest version of this item.
http://irep.iium.edu.my/26669/2/Hajj_-_Ahmad_Yousif-1.pdfhttp://irep.iium.edu.my/cgi/request_doc?docid=80075http://www.ikim.gov.my/v5/index.php?lg=1&opt=com_article&grp=2&sec=&key=2573&cmd=resetallhttp://www.iium.edu.my/shajarah/index.php/shaj/issue/archivehttp://irep.iium.edu.my/26669/2/Hajj_-_Ahmad_Yousif-1.pdfhttp://irep.iium.edu.my/cgi/request_doc?docid=80075http://www.ikim.gov.my/v5/index.php?lg=1&opt=com_article&grp=2&sec=&key=2573&cmd=resetallhttp://www.iium.edu.my/shajarah/index.php/shaj/issue/archive


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PDF (Studies in World Religions) - Published Version

Abstract

Studies in World Religions: An Introduction to Abrahamic Traditions starts with a general introduction followed

by an analytical probe into the meaning of the discipline of Comparative Religion and its significance, historicaldevelopment and methodology. It takes an analytical approach in studying Judaism and Christianity fromreligious, historical, social and philosophical perspectives. What are some of the points of agreement betweenthe two traditions, and what are some of the areas of contention? A Quranic perspective on both religions isbriefly offered. References are made to both primary and secondary sources as well as classical and modernIslamic literature. The final part of this volume presents a comparative analysis of fundamentalism andfanaticism. What provisions are there in the religion of Islam for dealing with fundamentalist and fanaticalelements within its community? How do Muslim and Western approaches differ in dealing with thesemovements? This part provides a response to these questions, in addition to defining the terms fundamentalismand fanaticism, identifying their causes, the Islamic view on fanatical groups and the relationship betweenfanaticism and contempo

Documents

Faruqi Asad Ed 1