Table of Content

Introduction ………………………………………………………………….. 2

Exploration, Analysis and Criticism about The Meaning And Definition Of

Islamization Of Knowledge ............................................................................. 4

Addition and Conclution..........................…………………………………… 14

References …………………………………………………………………… 19

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 Introduction

Islamization of knowledge has become a very popular term and has taken on an identity

of its own such that the semantics are debated without dealing with the underlying concepts.

Islamization is a process of recasting the corpus of human knowledge to conform with the basic

tenets of aqidat al tauhid. When we talk about Islamic or Islamized knowledge we should be

careful not to imply that there is knowledge that is not Islamic. All true knowledge whatever

its kind and source is Islamic. Islamic knowledge has no time or space constraints because

Islam is universal being suitable for every place and time. Islamized knowledge will be for the

benefit of all humanity and not monopolized by Muslims. The process of Islamization does not

call for re-invention of the wheel of knowledge but calls for reform, correction, and re-

orientation. Islamization is an evolutionary and not revolutionary movement. To avoid any

further semantic confusion the term ‘reform of disciplines’ will be used subsequently. The

concept of Islamization of knowledge is not new in Islam. The 3rd century AH witnessed a

process of Islamizing Greek knowledge with much enthusiasm. The process was not without

its pitfalls that have been recorded in history. Modern scholars working on Islamization of their

disciplines will benefit from the previous experience to avoid repeating many of the mistakes.

The early Islamisation process started with astronomical, physical, biological, and

mathematical sciences. It later led to development of the disciplines of theology (kalaam) and

Islamic philosophy as counterparts to Greek concepts. The early Muslim scientists like us today

felt the problem of dichotomy of knowledge keenly and tried to bridge the gap with varying

success. They not only tried to Islamise foreign knowledge but also embarked on developing

new knowledge through research. The recent Islamisation movement had its earliest beginnings

in the 14th century when several Muslim thinkers wrote about the cultural and intellectual

invasion of the ummat promoted by an imposed and foreign education system. The responses

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to this invasion varied. Some just rejected the European education system and European

sciences altogether. Some Accepted them whole-heartedly. Some others accepted them with

reservations their argument being that they could be de-Europeanised.

The First World Conference on Islamic Education held in Makka in 1397 AH/1977 AD

was a major event in the Islamisation movement. The Conference succeeded in defining the

problem of dichotomy or duality of knowledge and recommended several general approaches

to its solution. Follow-up conferences that elaborated practical approaches to solve the problem

were held at Islamabad in 1400 AH/1980 AD, Dhakka in 1401 AH/1981 AD, Jakarta in 1402

AH/1982 AD, and Cairo in 1985. The movement thereafter appeared to lose momentum and a

sense of direction until a fifth conference was held in and a 6th one in Capetown in September

1996.

In this assignment I will be explained in more detail about the meaning and definition

of islamization of knowledge that have been explained by many prominent scholars such as

Imad al-Din Khalil, Syed Muhammad al-Naquib al-Attas, Ismail Raji al Faruqi and others by

exploring, analysing and criticizing their arguments. Besides that, I also shall discuss on the

islamization of knowledge in scientific method by giving the framework that set by Islam to

regulate the scientific movement. Finally, I will conclude that by stressing the necessities and

principles for the Islamization of knowledge in islamic perspectives.

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 Exploration, Analysis and Criticism

THE MEANING AND DEFINITION OF ISLAMIZATION OF KNOWLEDGE

Before we even discuss the meaning of IOK it is important to differentiate the varied

uses of the term Islamization. Ragab 1 rightly points out that the term has been used in many

‘confusing ways’ and that conceptual clarity is a sine qua non for efficient communication and

better collaboration among those interested in contributing to the Islamization effort 2. Besides

Islamization of knowledge, one can readily find terms such as Islamization of (social) sciences

(i.e. one area or category of knowledge), Islamization of specific disciplines (e.g. economics,

which is one discipline in the social sciences), Islamization of curriculum (the content of

programs in universities dedicated to promoting Islamic perspectives of disciplines),

Islamization of education (which includes not only curriculum/knowledge but the entire system

and institutions involved) as well as Islamization of societies (which includes a scope that is

much wider than knowledge and includes social and political dimensions as well).

This topic deals specifically with the first, i.e. knowledge. There is a necessity to

Islamize contemporary knowledge since the knowledge and sciences that are taught, learnt and

later, applied in contemporary universities and other higher learning institutions are

representations of the western experience and are based on, and imbued with the western

worldview. Since this western worldview differs fundamentally on some very important

foundational concepts, the knowledge structures/systems or disciplines built on them cannot

1
Ibrahim A. Ragab. “On the Nature and Scope of the Islamization Process: Toward Conceptual Clarification.”
Intellectual Discourse 3, no. 2 (1995), p. 113-122.

2
Ibid., p. 113-114.

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be accepted as they are and need to be subject to a process of evaluation, sifting and

modification. This in essence is what the IOK is all about.

A further clarification is made by Khalil 3 when he states that the IOK process takes

place at two levels. Firstly, we have the theoretical level that explains the dimensions, motives,

aims, stages and ways of IOK. Secondly, the actual Islamization of the various disciplines

which is to be done by specialists of those disciplines. One could say that the first level

theorizes about the rationale, justification, definition and process involved, while the second

requires the application of the process to various bodies of knowledge that have been organized

into ‘disciplines’ or sciences, utilizing those specific methodologies of the first level. As we

will see later, many scholars are of the view that the first level is still not sufficiently understood

and addressed by the proponents of the IOK and hence, any move to the second level will not

produce the desired results.

In order to deliberate and analyze the various opinions on IOK, proper definitions of

the phrase need to be presented. Some scholars give more attention to the need for a definition,

others are satisfied with a ‘working definition’ while many others have either not seen it as

important or have just assumed one of the definitions given by other scholars. The IIIT seem

to have taken the latter view as stated by al-Alwani 4 that

3
Imad al-Din Khalil. Islamization of Knowledge: A Methodology. Herndon: International Institute of Islamic
Thought, (1991), p.1.

4
Taha Jabir Al Alwani. “Islamization of Knowledge: Yesterday and Today.” The American Journal of Islamic
Social Sciences (AJISS) 12, no. 1 (1995) , p. 83.

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 The scholars of our school of thought do not seek to provide a strictly inclusive

and exclusive definition in the classical manner.

He adds 5 that the IOK agenda should not be limited to the confines of a hard and fast

definition. This paper takes the position that at least a working definition is needed so that

efforts at Islamization will have direction and focus. Having a definition also identifies the

scope of Islamization and allows prioritization of efforts. In this respect, Al-Attas stands out

from the others for his insistence on proper definitions of terms and concepts used in

scholarship. Generally, Islamization is defined by al-Attas 6 as the

…..liberation of man first from magical, mythological, animistic, national-

cultural tradition (opposed to Islam), and then from secular control over his

reason and language.

With regards knowledge, specifically contemporary or modern-day knowledge, as

mentioned in the previous section, is not value-free. It necessarily reflects the interpretation

and framework of the civilization in which it developed. Hence, Islamization in this context

means

5
Ibid., p. 84.
6
Syed Muhammad al-Naquib al-Attas, Islam and Secularism, Kuala Lumpur: ABIM, (1978), p. 41.

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 The deliverance of knowledge from its interpretations based on secular ideology;

and from meaning and expressions of the secular 7.

A very important part of this liberation and deliverance is the concept of worldview

which al-Attas defines as ‘the vision of reality and truth that appears before our mind’s eye

revealing what existence is all about’, represented by the phrase ru’yat al-islam li al-wujud8.

This Islamic vision of reality and truth, which is a metaphysical survey of the visible and

invisible worlds and life as a whole, needs to be understood by the ‘Islamizer’ first because the

process of Islamization cannot occur unless the one who is undertaking it knows what needs to

be ‘isolated’ and what needs to be ‘infused’, what are acceptable or not and what alternatives

are acceptable or not and why this is so.

While the human/social sciences are the primary branches of knowledge that are the

focus of Islamization, the natural, physical and applied sciences are also involved in terms of

their underlying philosophical foundations, the interpretations as well as the formulation of

theories.

A critical examination of the methods of modern science; its concepts, presuppositions,

and symbols; its empirical and rational aspects, and those impinging on values and ethics; its

interpretations of origins; its theory of knowledge; its pre-suppositions on the existence of an

external world, of the uniformity of nature, and of the rationality of the natural processes; its

7
Wan Mohd. Nor Wan Daud. “Islamization of Contemporary: A Brief Comparison Between al-Attas and Fazlur
Rahman.” al-Shajarah, Journal of International Institute of Islamic Thought and Civilization 2, no. 1 (1997),p
11.
8 He criticizes other Muslim scholars especially from the IIIT for promoting the phrase al-nazaratul Islam li’l

kawn to represent the Islamic worldview as according to him nazarat denotes ‘seeing primarily with the physical
eye’ and ‘al-kawn’ represented the created /physical world. Hence this phrase is modeled after the idea of
worldview as developed in the secular west rather than of Islam.

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theory of the universe; its classifications of the sciences; its limitations and inter-relations with

one another of the sciences and its social relations.

Wan Mohd Nor 9 in his work on al-Attas cautions that one may find those who are

‘feeble-minded’ who mistakenly suppose that the process of Islamization is a mechanical

process working outside the mind or soul. Quoting al-Attas, he reminds readers that the process

of IOK is ‘conceptual’ in nature, hence they are ‘present to the intellect, and hence referred to

as being in the mind’. It is these feeble minded individuals who then start talking about ‘Islamic

bicycles, Islamic trains and Islamic bombs’ or give higher priority to the creation of physical

institutions, without realizing that IOK requires first and foremost, great intellects.

Faruqi 10 also sees IOK as the process of ‘recasting knowledge as Islam relates to it’. It

involves a wide scope of activities including ultimately, to overcome the dichotomy between

modern secular and traditional Islamic systems of education. IOK also aims to ‘produce

university level textbooks recasting some twenty disciplines in accordance to the Islamic

vision’ and while mastering modern knowledge is a ‘first prerequisite’ for IOK, this must be

followed by ‘integrating the new knowledge into the corpus of the Islamic legacy by

eliminating, amending, reinterpreting and adapting its components as the worldview of Islam

and its values dictate’.

While many have criticized the IOK project, using its ‘failure’ to produce these

textbooks as proof of the futility of the project, it is felt that the more fundamental issues

involved relate to the methodological issues raised by al-Attas and Faruqi although in the case

9
Ibid.,p 1-19.

10
Ismail Raji al Faruqi. Islamization of Knowledge: The Problem, Principles and the Workplan. Herndon:
International Institute of Islamic Thought, (1982).

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of the latter, it was the textbook goal that was unfortunately given too much attention without

much thought about the Islamizers themselves and issues concerning methodology. Even by

looking at the writings of Faruqi, this becomes very clear when one asks how to ‘integrate’

modern knowledge into the corpus of Islamic legacy unless one is equipped with the necessary

requirements which requires the Islamizer to redefine, reorder the data, to rethink the reasoning

and relating of the data, to reevaluate the conclusions, to re-project the goals and to do so in

such a way as to make the disciplines enrich the vision and serve the cause of Islam. To this

end, the methodological categories of Islam, namely, the unity of truth, unity of knowledge,

unity of humanity, unity of life, the telic character of creation, the subservience of creation to

man and of man to God must replace western categories and determine the perception and

ordering of reality 11.

From the definition and scope presented by al-Attas and to a lesser degree al-Faruqi, it

is quite clear that IOK is as mentioned by Ragab 12 , primarily an epistemological and

methodological concern and involves ‘some sort of integration of knowledge based on Islamic

sources and that generated by modern social science methods’; it is a research and theory

building effort, meant to restore scientific enterprise in general and the social sciences in

particular, to the correct path of integration of revelation and observation of the real world; it

cannot be a simple-minded addition and subtraction process but is a serious process of ‘creative

11
Ismail Raji al Faruqi. “Islamizing the Social Sciences.” Islamika, 1 (1981),p 1-8.

12
Ibrahim A. Ragab. “On the Nature and Scope of the Islamization Process: Toward Conceptual Clarification.”
Intellectual Discourse 3, no. 2 (1995),p. 113-122.

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engagement’ with modern social sciences 13. Elsewhere, Ragab brings in the importance of the

underlying worldview in any attempt at Islamization 14.

The essence of the "Islamization" process is the systematic movement from the other-

than-Islamic ontology and epistemology to the Islamic ontology and epistemology. That

essential change is the foundation upon which the methodological shift is based. Therefore, it

is essential for the Islamizers--before undertaking any actual substantive attempt at

Islamization--to take stock of the Islamic ontological and epistemological assumptions. Of

special importance to the Islamic worldview are the Islamic concepts of God, man, society, and

cosmic order. This is an absolute prerequisite for any attempt to "Islamize" a social science

discipline, a subject, or even one social science concept.

This central point has repeatedly been stressed by al-Attas in his writings since the late

1960s and to a lesser degree by al-Faruqi. The above view is also shared by Khalil who sees

IOK as

practicing (i.e. discovering, compiling, piecing together, communicating and

publishing) intellectual activity based on the Islamic concept of the universe,

life and man 15.

13
Ibrahim A. Ragab. “Creative Engagement of Modern Social Science Scholarship: A Significant Component of
the Islamization of Knowledge Effort.” Intellectual Discourse 5, no. 1 (1997),p. 35-49.
14
Ibrahim A. Ragab. “On the Methodology of Islamizing Social Science.” Intellectual Discourse 7, no. 1 (1999),p.
35.

15
Imad al-Din Khalil. Islamization of Knowledge: A Methodology. Herndon: International Institute of Islamic
Thought, (1991),p.3.

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 He agrees that IOK is more readily applicable to the humanities and does not mean

‘making rules about mathematical or chemical equations or interfering with laws of physics or

biology or amending atomic theory’. While he says that the pure and natural sciences would

‘escape the scope of Islamization’, it should be seen with the qualification made by al-Attas

regarding the natural sciences, i.e. the philosophical foundations and interpretations of these

sciences are subject to ‘Islamization’.

Davies 16, although not a major proponent of the IOK project, would like to see it as a

‘civilizational project of rethinking, taking the Qur’an as the frame of reference’. Modernity

itself could, and probably should, be questioned and seen as part of the problem facing

Muslims, but from an Islamic frame of reference 17. As with Sardar 18, she sees the need for a

conceptual approach derived from our frame of reference that questions existing bodies of

knowledge. In this process, evaluation, interaction and synthesis take place but always with

reference to our benchmarks.

Abu Fadl 19 sees IOK as a force of cultural renewal and direction not only for Muslims,

but for humanity at large. She identifies the epistemological weaknesses of modernity and sees

the ‘tawhidi episteme’, promoted by the IOK project, as having great universal potential. Kazi
20
sees the Islamization of modern empirical knowledge as an effort to assimilate what is ‘good’

16
Merryl Wyn-Davies. “Rethingking knowledge: Islamization and the future.” Journal of Forecasting, Planning
and Policy 23 (1991),p. 231.

17
Ibid., p. 232-235.
18
Ziauddin Sardar. “Islamization of Knowledge: A State of the Art Report.” In An Early Crescent: The Future of
Knowledge and the Environment in Islam, edited by Ziauddin Sardar. London: Mansell Publishing Limited,
(1989),p. 27-56.

19
Mona Abul-Fadl.. “Islamization as A Force of Global Renewal.” The American Journal of Islamic Social
Sciences (AJISS) 5, no. 2 (1988),p. 163-179.

20
M. A. Kazi. “Islamization of Modern Sciences and Technology.” In Islam: Source and Purpose of Knowledge.
Herndon: International Institute of Islamic Thought, (1993),p. 177-186.

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in this knowledge in an Islamic framework, and to use this knowledge for the greater good of

Muslim society. This is not a new phenomenon as it had already been done in our past when

Islamic civilization came into contact with Greek, Persian, Chinese and Hindu literature, and

the product of that IOK became part of the Islamic framework/heritage we inherited from our

scholars of the past.

Abu Sulayman sees the present crisis in Islamic thought to be more alarming than in

the past because it is not just a question of incompetence or superficiality of thought. To him,

it is the inability of our thinkers to measure the extent of the change that has taken place in the

realm of knowledge, culture and civilization in the modern world as well as a parallel inability

to locate points of strength in the sources of Islamic knowledge and to learn from past

experience. While he sees the solution in restoring ijtihad, i.e. intellectual assertion, due to the

inabilities mentioned above, there is a need for a radical change in our attitude toward

knowledge. IOK can only take place if we have reforms in the following three areas: rectifying

the revelation-reason reason; redefinition of knowledge and clarifying the role of ijtihad and

the ifta’; reorganizing and reorienting the methodology of Islamic education in order to end the

existing dualism between secular and religious education 21.

Brohi 22 agrees with this general position and sees IOK as a process to ‘reorganize the

elements of modern knowledge and to purge it of deleterious elements, which are currently at

war with the sanctity of our religious beliefs and practices’. Working within Faruqi’s workplan,

21
AbdulHamid Abū Sulaymān. Islamization: Reforming Contemporary Knowledge. International Institute of
Islamic Thought, Herndon, (1994).

22
A.K Brohi. “Islamization of Knowledge: A First Step to Integrate and Develop The Muslim Personality and
Outlook.” in Islam: Source and Purpose of Knowledge. Herndon: International Institute of Islamic Thought,
(1993),p. 5-12.

11
he accepts that the end product of IOK would be to ‘rewrite standard textbooks on principal

branches of human learning to make them consistent with the basic principles that are

discernable in the Qur’an regarding the nature of human life, mind and its social behavior’.

If undue and unrealistic attention was given to the production of textbooks, this may

have been due to the ‘practical needs’ of institutions of higher learning dealing with IOK. It

would be unfair to condemn the entire IOK agenda due to perceived failures to achieve goals

in time periods that are not achievable. Ragab also rightly observes that textbooks are the

product of serious research and theory building in the various fields and is of the opinion that

this has not been done satisfactorily.

Prolific publishing of a sundry collection of booklets and articles or even of large tonnes

do not an “Islamized” textbook produce. Only serious, well-planned, institutional and

individual coordinated efforts, based on sound methodologies will be capable of doing

the job 23.

Although the individual researcher's eye-view has been adopted in this paper, it should be clear

by now that the Islamization of the social sciences is not an individual effort (although creative

work is basically an individual undertaking). It should be always remembered that the

“infrastructure” needed for even the beginnings of an effort to Islamize a limited subject within

the social sciences should indeed be an institutional or at least organized team effort.

23
Ibrahim A. Ragab. “On the Methodology of Islamizing Social Science.” Intellectual Discourse 7, no. 1 (1999),p.
27-52.

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 From the lengthy elaboration above, it should be clear that IOK is all about providing

meaning and presenting knowledge based upon an Islamic ontological framework and through

an Islamic epistemological framework utilizing methodologies derived from these. This leads

us to the discussion on how actually the IOK process will be carried out or the procedures

involved in IOK.

13
 Addition and Conclution

In my view, the Islamization of Knowledge should be taken in broader context. Hence,

we can define the Islamization of Knowledge as follows24:

At the primary level, the Islamization of Knowledge means Islamizing the existing

branches of knowledge; that is, bringing them into the fold of the Islamic worldview to achieve

the objectives of Islam in human life. At a higher level, the Islamization of Knowledge means,

on one hand, a deeper and profound understanding of the Qur’an and Sunnah and, on the other

hand, a comprehensive understanding of the human and Islamic heritage. In the light of these

two [understanding of the Quran and Sunnah and the human and Islamic heritage] one must

think and create new knowledge in each and every discipline along with its related branches.

In the context of religious sciences the Islamization of Knowledge may also be defined as the

evolution of thought in existing branches of knowledge and disciplines.

In light of the above definitions for the Islamization of Knowledge, we contend that

the term Islamization of Knowledge seems to be equally applicable to all branches of

knowledge, including the religious sciences.

In addition, I also want to discuss on the islamization of knowledge in scientific method

by giving the framework that set by Islam to regulate the scientific movement. Then, I will

conclude that by stressing the necessities and principles for the Islamization of knowledge in

islamic perspectives. It is necessary to reform methods of thinking and build a genuine clear

vision of its different stages. There is no field of science that cannot be regulated by the

24
Ali, Muhammad Mumtaz. The History and Philosophy of Islamization of Knowledge: A Preliminary Study of
Pioneers' Thoughts. 1st ed. Gombak, Selangor: IIUM Press,(2010),p.16.

14
comprehensive Quranic perspective, which extends over all its core issues: goals, methods,

facts and application.

With knowledge being directed towards the consolidation of power, hegemony, egoism

and transforming scientific accomplishments into weapons against mankind, rather than in his

favor, giving an Islamic character to knowledge becomes even more important. It abides by the

Quranic vision of the universe, life and the adoption of the framework set by Islam to regulate

the scientific movement.

The Islamization of knowledge is based on the following focal points:

1- To practice knowledge-based activity (discovery, collection, composition and publication)

from an Islamic point of view.

2- To contain all various theoretical and applied human activities and sciences so as to be

formed within an Islamic framework.

3- To assure that the capability of the Islamic mind, thought and method keeps up with the

needs and challenges of the Ummah (Muslim nation).

The necessities for the Islamization of knowledge:

The need for knowledge to have an Islamic identity emanates from several necessities:

First: The necessity of creed:

It is to surrender to Allaah, 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.

15
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.

Second: The necessity of humanity:

It is the endeavor to make the conscious believing person, who is able to resist all forms

of rogue (and misleading) knowledge.

Third: The civic necessity:

To protect present and future Muslims from getting dissolved in civilizations other than

their own. The aim of giving an Islamic character to civilization is to restore the role of this

Ummah in rebuilding the world through knowledge based on the guidance of Allaah The

Almighty.

Fourth: The scientific necessity:

It is true that scientific activity, in its material aspect, has been established upon

personal gains, ambitions, discovery and the pursuit of being distinguished. However, giving

an Islamic character to it encourages scientific activity to flourish in discovering facts and

established norms of the universe. Thus, the sources of power and energy that the Book of

Allaah The Almighty Referred to will be made evident. He The Almighty called upon the

Muslims to extract them to provide mankind with good in abundance.

The role of the Muslim in utilizing the Islamic method for scientific means becomes

more important in the age of mass communication, space exploration and computer science.

Therefore, it is incumbent that the Muslims have a prominent role in the civil scientific

renaissance. This role will establish the necessary base to achieve successive authority on earth

16
and face the challenges of time provided that they endeavor on the basis of the Book of Allaah

The Almighty and the Sunnah of His Messenger sallallaahu `alayhi wa sallam ( may Allaah

exalt his mention ).

This is the difference between the Muslim scientist and those who only seek to gain

wealth and position. They make a mockery of their knowledge for the destruction of mankind

rather than facilitating the means of life and pursuing happiness for all people.

Principles of the Islamization of knowledge:

The principles of the Islamization of knowledge vary with the different variety of

scientific fields. These principles include:

1- To believe in the Oneness of Allaah The Almighty and reflecting this belief upon all aspects

of thought and activity.

2- To believe that man is the vicegerent of Allaah The Almighty on earth, and that He The

Almighty Has Subjugated all things in it to his service.

3- To believe in Islam's comprehensive nature and ability to lead the world in all disciplines.

4- To believe in the general nature of Islamic facts in all times, places and associated people.

5- To believe in the necessary agreement of the Divine revelation with the mind.

6- To make Muslims mindful of their religion and their role in life.

7- To unify the concepts and methods of Islamic thought.

8- To encompass the Islamic heritage: The Quran, the Sunnah, the tradition of the Companions,

May Allaah Be Pleased with them and their followers from the two subsequent generations,

17
May Allaah Have Mercy upon them and the efforts of the scholars, thinkers and reformers of

the Ummah.

9- To be up-to-date with the latest achievements of contemporary knowledge.

10- To renew the basic priorities of scientific research.

11- To compose scientific cadres and provide necessary technical, material and human

resources.

12- To care for the role of knowledge, libraries and the Arabic translation of sciences that

preceded us.

13- To encourage Arabic in the pursuit of scientific knowledge and giving importance to it

because it will be the instrument of Arabic and Islamic thinking until it becomes the (universal)

language of science.

14- The disciplining of scientific cadres, competent in more than one single foreign language,

to be active elements in the effective transmission of (knowledge from) the developed Western

civilizations.

15- To increase individual activity in this respect through investigating the intention of serving

Islam and the Ummah in the educational process and performance of scientific research.

16- To provide the necessary resources to conduct scientific research and experiments and

rewarding scientists in all scientific fields through the distribution of prizes and raising their

financial status.

17- To encourage the excellent youth by investing in them and setting up long-term plans for

them to be the scientists of the future.

18
 References

A.K Brohi. (1993). “Islamization of Knowledge: A First Step to Integrate and Develop The

Muslim Personality and Outlook.” in Islam: Source and Purpose of Knowledge. Herndon:

International Institute of Islamic Thought.

AbdulHamid Abū Sulaymān. (1994). Islamization: Reforming Contemporary Knowledge.

International Institute of Islamic Thought, Herndon.

Ali, Muhammad Mumtaz. (2010). The History and Philosophy of Islamization of Knowledge:

A Preliminary Study of Pioneers' Thoughts. 1st ed. Gombak, Selangor: IIUM Press.

Ibrahim A. Ragab. (1995). “On the Nature and Scope of the Islamization Process: Toward

Conceptual Clarification.” Intellectual Discourse 3, no. 2.

(1997). “Creative Engagement of Modern Social Science Scholarship: A Significant

Component of the Islamization of Knowledge Effort.” Intellectual Discourse 5.

(1999). “On the Methodology of Islamizing Social Science.” Intellectual Discourse 7.

Imad al-Din Khalil. (1991). Islamization of Knowledge: A Methodology. Herndon:

International Institute of Islamic Thought.

Ismail Raji al Faruqi. (1981). “Islamizing the Social Sciences.” Islamika.

(1982). Islamization of Knowledge: The Problem, Principles and the Workplan. Herndon:

International Institute of Islamic Thought.

M. A. Kazi. (1993). “Islamization of Modern Sciences and Technology.” In Islam: Source

and Purpose of Knowledge. Herndon: International Institute of Islamic Thought.

19
Merryl Wyn-Davies. (1991). “Rethingking knowledge: Islamization and the future.” Journal

of Forecasting, Planning and Policy 23.

Mona Abul-Fadl. (1988). “Islamization as A Force of Global Renewal.” The American

Journal of Islamic Social Sciences (AJISS) 5, no. 2.

Mohamed Aslam Haneef, (2005) A Critical Survey of Islamization of Knowledge, Research

Centre, IIUM, Kuala Lumpur.

Taha Jabir Al Alwani. (1995). “Islamization of Knowledge: Yesterday and Today.” The

American Journal of Islamic Social Sciences (AJISS) 12, no. 1.

Wan Mohd. Nor Wan Daud. (1997). “Islamization of Contemporary: A Brief Comparison

Between al-Attas and Fazlur Rahman.” al-Shajarah, Journal of International Institute of

Islamic Thought and Civilization 2, no. 1.

Ziauddin Sardar. (1989). “Islamization of Knowledge: A State of the Art Report.” In An

Early Crescent: The Future of Knowledge and the Environment in Islam, edited by Ziauddin

Sardar. London: Mansell Publishing Limited.

See http://i-epistemology.net/islamization-of-kowledge/64-islamization-or-re-islamization-of-

knowledge.html

See http://zainulibrahim.wordpress.com/2010/06/18/definition-of-islamisation-of-knowledge/

See http://omarkasule-02.tripod.com/id501.html

See http://www.islamweb.net/emainpage/index.php?page=articles&id=186277

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