Islamization of knowledge

The Islamization of Knowledge traces its roots to the 1977 Makkah conference,{{cite journal | last=Maiwada | first=Danjuma A. | year=1997 | title=Islamization of Knowledge: Background and Scope | journal=The American Journal of Islamic Social Sciences | volume=14 | issue=2 }} an influential event that initiated a dialogue among Islamic intellectuals regarding the role of Islam in shaping knowledge in the modern world.{{cite journal | last=Ahmed | first=Mohammad Kaosar | year=2014 | title=Perspectives on the Discourse of Islamization of Education | journal=American Journal of Humanities and Social Sciences | volume=2 | issue=1 | doi=10.11634/232907811402449 | doi-broken-date=1 November 2024 }} Among these intellectuals, Isma'il Raji al-Faruqi played a pivotal role in formalizing and articulating the concept. Al-Faruqi expressed concerns about the secularization of knowledge in Muslim societies,{{cite book | last=al-Faruqi | first=Isma'il Raji | year=1982 | title=Islam: Source and Purpose of Knowledge: Proceedings and Selected Papers of Second Conference on Islamization of Knowledge | publisher=IIIT}} describing it as "the malaise of the ummah" (Muslim community). He argued that reliance on Western tools and analytical methods often led to breaches of Islamic ethics and a disconnect with the ecological and social realities of Muslim nations.{{cite journal | last=Ahsan | first=Muhammad Amimul | year=2013 | title=Islamization of Knowledge: An Agenda for Muslim Intellectuals | journal=Global Journal of Management and Business Research Administration and Management | volume=13 | issue=10 }}

Al-Faruqi advocated for the revival of methods used in early Muslim philosophy, the restoration of ijtihad (independent reasoning), and the integration of scientific methodologies within the boundaries of Islam. His theoretical framework and work plan for this concept were outlined in his 1982 book, Islamization of Knowledge: General Principles and Work Plan, which remains a foundational reference.{{cite book | last=al-Faruqi | first=Isma'il Raji | year=1982 | title=Islamization of Knowledge: General Principles and Work Plan | publisher=IIIT}}

The Islamization of Knowledge emphasizes the integration of Islamic teachings with modern disciplines by critiquing and re-evaluating contemporary fields through an Islamic perspective.{{cite journal | last=Stenberg | first=Leif | year=1986 | title=Seyyed Hossein Nasr and Ziauddin Sardar on Islam and Science: marginalization or modernization of a religious tradition | journal=Social Epistemology | volume=10 | issue=10 }} Ismail al-Faruqi’s 12-step work plan systematically integrates Islamic principles with modern disciplines. It focuses on mastery of modern sciences, understanding Islamic knowledge in various fields, and establishing the relevance of Islamic values to contemporary academic disciplines. Al-Faruqi's approach critiques Western epistemologies and recasts them within an Islamic worldview, harmonizing ethical and intellectual pursuits with the tenets of Islam.{{cite journal | last=Madani | first=Rehaf A. | year=2016 | title=Islamization of Science | journal=International Journal of Islamic Thought | volume=9 | pages=51–63 | doi=10.24035/ijit.09.2016.006 | s2cid=152202681 }}

In Southeast Asia, Syed Muhammad Naquib al-Attas developed a complementary framework. He emphasized linguistic and philosophical foundations, focusing on the role of adab (proper conduct) and the metaphysical aspects of knowledge. His contributions shaped the curricula of institutions like ISTAC, which he helped establish.{{cite book | last=Musa | first=Mohd Faizal | year=2021 | title=Naquib Al-Attas' Islamization of Knowledge: Its Impact on Malay Religious Life, Literature, Language, and Culture | publisher=ISEAS – Yusof Ishak Institute | location=Singapore }}

Abdullah Berghout, a contemporary scholar, proposed a quality-management system model for Islamization, incorporating Islamic perspectives into modern academic disciplines. His framework emphasizes input, procedure, output, and feedback, focusing on intellectual, psychomotor, and affective domains, with particular emphasis on the affective domain.{{cite journal | last=Berghout | first=Abdullah | year=2011 | title=Islamisation in Modern Sciences: The Way Forward | journal=Revelation and Science | volume=1 | issue=3 | pages=21–34 }}

The implementation of Islamization involves steps such as mastering modern disciplines, analyzing their history and development, mastering Islamic legacy, and critically evaluating modern knowledge from an Islamic perspective. It includes synthesizing Islamic and modern knowledge and reformulating these disciplines within an Islamic framework.{{cite journal | last=Madani | first=Rehaf A. | year=2016 | title=Islamization of Science | journal=International Journal of Islamic Thought | volume=9 | pages=51–63 | doi=10.24035/ijit.09.2016.006 | s2cid=152202681 }}

Supporters argue that the Islamization of Knowledge enables Muslims to maintain their religious identity in a secular world while benefiting from modern advancements.{{cite journal | last=Saqeb | first=Ghulam Nabi | year=2000 | title=Some Reflections on Islamization of Education Since 1977 Makkan Conference: Accomplishments, Failures, and Tasks Ahead | journal=Intellectual Discourse | volume=8 | issue=1 }}{{cite book | last=El-Affendi | first=Abdelwahab | year=2001 | title=Rethinking Islam and Modernity: Essays in Honour of Fathi Osman | publisher=Islamic Texts Society}} Critics, however, highlight potential risks, such as conflating religion with science, restricting academic freedom, and imposing a single interpretation of Islam on diverse Muslim societies.{{cite journal | last=Stenberg | first=Leif | year=1986 | title=Seyyed Hossein Nasr and Ziauddin Sardar on Islam and Science: marginalization or modernization of a religious tradition | journal=Social Epistemology | volume=10 | issue=10 }}{{cite book | last=Sardar | first=Ziauddin | author2=Jeremy Henzell-Thomas | year=2018 | title=Books-In-Brief: Rethinking Reform in Higher Education: From Islamization to Integration of Knowledge | publisher=International Institute of Islamic Thought}}

The concept has significantly influenced academic institutions such as the International Institute of Islamic Thought (IIIT), which advances research on Islamic epistemology and interdisciplinary studies.{{cite web | title=About Us | url=https://iiit.org/en/about-us/ | publisher=International Institute of Islamic Thought | access-date=June 23, 2024}}{{cite web | last=Sinanović | first=Ermin | date=April 29, 2016 | title=International Institute of Islamic Thought and Its Role in Promoting Islamic Studies at Theological Seminaries | url=https://rsn.aarweb.org/spotlight-on/theo-ed/islamic-theology/international-institute-islamic-thought-and-its-role-promoting-islamic-studies | publisher=Religious Studies News}} Similarly, institutions like IIUM have implemented integrated curricula combining Islamic values with modern disciplines, serving as models for others globally.

• Islamization
• Islamic advice literature
• Islamic revival
• Early Islamic philosophy
• Islamic philosophy
• Torah Umadda, a philosophy concerning the interrelationship of secular knowledge and Jewish knowledge

{{Reflist}}

• Ibrahim Ragab, [http://www.ibrahimragab.com The Islamization of Social Sciences]
• Alan Godlas, [http://www.uga.edu/islam/islamwest.html#Liberal, Liberal and progressive Islam], University of Georgia
• Imtiyaz Yusuf (ed.), [https://philpapers.org/rec/YUSIAK Islam and Knowledge: Al Faruqi's Concept of Religion in Islamic Thought] (2012)

{{Ismail al-Faruqi}}

Category:Epistemological theories

Category:Islamic ethics

Category:Islam and science