the manifestation of islamization of a case study of
TRANSCRIPT
THE MANIFESTATION OF ISLAMIZATION OF
KNOWLEDGE (IOK) IN THE CURRICULUM:
A CASE STUDY OF INTERNATIONAL
ISLAMIC UNIVERSITY MALAYSIA
BY
MOHAMMAD FIRMAN MAULANA
A dissertation submitted in fulfilment of the requirement
for the degree of Doctor of Philosophy
Institute of Education
International Islamic University Malaysia
MAY 2014
ii
ABSTRACT
This research is aimed at investigating the manifestation and implementation of
Islamization of Knowledge (IOK) in the curriculum of three institutions at the
International Islamic University Malaysia (IIUM); Institute of Education (INSTED),
Psychology Department and Sociology and Anthropology Department. The
manifestation of IOK should emerge in the operation of education such as in its
objectives of the curriculum and syllabus, course contents, methods and evaluation
system. Qualitative case study was employed as the method to arrive at the
conclusions of the study. Document analyses, observations and interviews with six
lecturers and 15 students from the related institutions had been conducted. Focus
group interview was conducted with the students in three groups and each one
comprised of five students upon which data were analyzed by employing thematic
analysis by using colour coding. The findings indicate that the Islamic dimension had
been infused in the curriculum design at each institution where the participants
indicated various ways to inculcate IOK in their teaching and learning activities.
Whatever used by the lecturers intentionally combined, harmonized and integrated the
epistemological views in a positive manner. In this sense, the education system was in
accordance with the philosophy, mission and vision of the university. The eclectic
approach was the one most utilized by the lecturers to constructively criticize some
elements which were not in line with the Islamic worldview. Meanwhile, the
comparative approach was considered the best and the most effective method to
present the knowledge which was Islamic-based and the conventional knowledge,
which was secular-based. However, lecturers’ awareness, skills, knowledge, expertise
and capability were required to eclectically merge various sources of knowledge from
revelation (wahy) and human sources. The terms used such as harmonization,
contextualization, relevantization or de-westernization principally represented the
Islamization efforts, and in this context, the epistemological field. The participants
perceived that their institutions had significantly endeavoured to utilize the IOK.
Nevertheless, to make the agenda more effective it needs more professionalism in
management and control mechanism with an authoritative approach from the top
leaders of the university. The IOK committee at each institution for example, should
be more active in organizing the programmes, training, workshops and alike, as well
as more concerned in mediating and facilitating the academicians, in particular to
participate and stress on the IOK as a crucial issue in the educational activities.
iii
ملخصة البحث
وتطبيقها في المناهج الدراسية في ثلاث يهدف هذا البحث إلى دراسة مظاهر أسلمة المعرفةتعليمية تابعة للجامعة الإسلامية العالمية بماليزيا وهي؛ معهد التربية، وقسم علم مؤسسات
انتروبولوجيا. استخدم البحث المنهج النوعي عبر دراسة الحالة و النفس، وقسم علم الاجتماعكوسيلة للتوصل إلى النتائج المستنبطة. وقد قام بتحليل الوثائق وإجراء مقابلة مع بعض
تدريس والطلبة في المؤسسات المذكورة آنفا. وخلصت النتائج إلى أن البعد أعضاء هيئة الالإسلامي تم تضمينه في تصميم المناهج الدراسية في كل مؤسسة، بينما أظهرت جهود أعضاء هيئة التدريس وجود وسائل مختلفة لغرس مبادئ أسلمة المعرفة في أنشطة التعليم
نظر المعرفية كانت إيجابية، بغض النظر عن ما إذا والتعلم. وكشفت النتائج أن وجهات الكانت الطريقة المنتهجة من قبل أعضاء هيئة التدريس مقصودة للجمع والتنسيق والتكامل. وبناء على ذلك، فإن نظام المؤسسة التعليمية في المؤسسات الثلاث كان موافقا لفلسفسة
هج الانتقائي هو الأكثر استخداما من ورسالة ورؤية الجامعة. وتوصلت النتائج كذلك إلى النقبل أعضاء هيئة التدريس في الانتقاد البناء لبعض العناصر النصية التي لا تتفق مع الرؤية الإسلامية. وفي هذه الأنثاء، فإن المنهج المقارن يعتبر الأفضل والأكثر تأثيراً لقديم المعرفة
ستندة إلى المعرفة العلمانية من جانب آخر. الإسلامية من جانب، وتقديم المعرفة التقليدية المولكن عملية دمج مصادر معرفية مختلفة من علوم الوحي والعلوم الإنسانية يتطلب وعي أعضاء هيئة التدريس ومهاراتهم ومعرفتهم وخبرتهم وقدرتهم على القيام بهذه المهمة بطريقة
لواقيعة والمواكبة أو التجريد التغريبي انتقائية دقيقة. وإن المصطلحات المستخدمة؛ الانسجام واعلى سبيل المثال، يقدم أساسا جهود أسلمة المعرفة، وهذا هو مجال نظرية أسلمة المعرفة في
وجهة تهذا السياق. ومن ثَمَّ فإن فكرة أسلمة المعرفة نبيلة يجب تطبيقها في المناهج الدراسية معلى حد سواء. وذهب المشاركون إلى أن يندرسو المأالطلبة من ؛نظر المشاركين في البحث
عملية أسلمة المعرفة ستكون أكثر فعالية عند ما تقوم كل مؤسسة بتفعيل لجنة أسلمة المعرفة لتمكينها من المساهمة بشكل أكثر، والقيام بمهمة الإدارة وضبط جدول أعمال أسلمة المعرفة.
iv
APPROVAL PAGE
The thesis of Mohammad Firman Maulana has been approved by the following:
______________________________
Sidek Baba
Supervisor
_______________________________
Adnan Abd. Rashid
Internal Examiner
_______________________________
Abdul Razak Ahmad
External Examiner
______________________________
Saim Kayadibi
Chairman
v
DECLARATION
I hereby declare that this thesis is the result of my own investigations, except where
otherwise stated. I also declare that it has not been previously or concurrently
submitted as a whole for any other degrees at IIUM or other institutions.
Mohammad Firman Maulana
Signature: …………………. Date: …………………
vi
INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA
DECLARATION OF COPYRIGHT AND AFFIRMATION
OF FAIR USE OF UNPUBLISHED RESEARCH
Copyright © 2014 by Mohammad Firman Maulana. All rights reserved.
THE MANIFESTATION OF ISLAMIZATION OF KNOWLEDGE (IOK) IN
THE CURRICULUM: A CASE STUDY OF INTERNATIONAL ISLAMIC
UNIVERSITY MALAYSIA (IIUM)
No part of this unpublished research may be reproduced, stored in a retrieval system,
or transmitted, in any form or by any means, electronic, mechanical, photocopying,
recording of otherwise without prior written permission of the copyright holder
except as provided below.
1. Any material contained in or derived from this unpublished research may
only be used by others in their writing with due acknowledgement.
2. IIUM will have the right to make and transmit copies (print or electronic) for
institutional and academic purposes.
3. The IIUM library will have the right to make, store in retrieval system and
supply copies of this unpublished research if requested by other universities and
research libraries.
Affirmed by Mohammad Firman Maulana
…………………… ………………….
Signature Date
vii
Dedicated to my parents; Ibu Rita Yulianti and Bp. Mohammad Zaenuddin; and to my
wife, Rosmidar; and to my kids, Sefti Maularossa, Shadra Maularossa
and Sefareehanna Maularossa for the joy and
happiness they bring into my life.
viii
ACKNOWLEDGEMENTS
First and foremost, I thank Allah, the Most Gracious and the Most Merciful for
providing me with the health and ability to bring this research to its completion.
Without His mercy, none of this would be possible.
I am inordinately indebted to Prof. Dr. Sidek Baba, my main supervisor for his
sincere help academically, morally and materially to complete my study. I sincerely
appreciate his infinity patience, advice, encouragement, supports, motivation and
suggestion during my work, especially for my research completion.
I am also indebted to Assoc. Prof. Dr. Suhailah Hussien, my co-supervisor, for
her guidance and willingness to read my first draft of this dissertation meticulously
and comments accordingly. A great thank I would like to express to her and also to Dr
Mohamad Johdi Salleh, my committee member for his humble and wisdom in seeing
this research to its completion.
Special thanks to IIUM staff, Noor Azlan Mohd. Noor, Head of Sociology and
Anthropology Department, Assoc. Prof. Dr. Alizi Alias, Head of Psychology
Department, Dr. Siti Rafi’ah Abdul Hamid, Dean of Institute of Education, Prof. Dr.
Hazizan Md. Noor, IOK Coordinator of IIUM and Prof Dr. Malik Badri, a senior
lecturer for their help, advices and corporation, especially during data collection in
their institutions (July - December 2011).
I also sincerely thank my friends; Dairabi Kamil, Muhajir Taslikan, Hamid
Busthami and Sony Zulhuda for their help and support. My deep appreciation goes to
all participants of postgraduate students at INSTED, Psychology Department and
Sociology and Anthropology Department for their willingness to participate in this
research.
Last but not least, I would like to express my sincere gratitude to my parents,
brother, sister and my wife, Rosmidar for their endless support, love and pray; and to
my kids; Ocha (Sefti), Adra (Shadra) and Anna (Sefareehanna) for their
understanding, patience and encouragement.
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TABLE OF CONTENTS
Abstract ................... ……………………………………………………………………ii Abstract in Arabic .....…………………………………………………………………iii Approval Page ............................................................................................................... iv
Declaration Page ............................................................................................................ v
Copyright Page .............................................................................................................. vi
Dedication .................................................................................................................... vii
Acknowledgements .....................................................................................................viii
List of Tables ............................................................................................................... xii
List of Figures ............................................................................................................. xiv
CHAPTER ONE: INTRODUCTION ........................................................................ 1
Background of the Study ..................................................................................... 1 Statement of the Problem .................................................................................. 18 Purpose of the Study ......................................................................................... 21 Objective of the Study ....................................................................................... 22
Research Questions ........................................................................................... 22 Significant of the Study ..................................................................................... 23
Delimitation and Limitation .............................................................................. 24 Definitian of Terms ........................................................................................... 25 Literature Review .............................................................................................. 28
The Conception and Method of IOK ................................................................ 28
Islamization of Education ................................................................................. 34 Islamization of Sociology-Anthropology .......................................................... 38 Islamization of Psychology ............................................................................... 44
Islamization of Curriculum ............................................................................... 49 Previous Study on IOK and Curriculum ........................................................... 57 The Existing Curriculum of Three Institutions ................................................. 62
Curriculum of INSTED ..................................................................................... 63 Curriculum of Psychology Department ............................................................ 70
Curriculum of Sociology and Anthropology Department ................................. 74
CHAPTER TWO: THEORETICAL FRAMEWORK ........................................... 79 Introduction ....................................................................................................... 79
The Theoretical Framework of IOK Among Scholars ...................................... 79 Perception on IOK ............................................................................................. 85
Eclectic of Two Readings ................................................................................. 88 Eclectic of the Six Discourses ........................................................................... 95 Summary ........................................................................................................... 99
CHAPTER THREE: RESEARCH DESIGN AND METHODOLOGY ............. 101 Introduction ..................................................................................................... 101 Research Design .............................................................................................. 101
x
Setting ............................................................................................................. 104
Selection of Participants .................................................................................. 106 Data Collection Methods ................................................................................. 108 Interview ......................................................................................................... 109
Observation ..................................................................................................... 111 Document Analysis ......................................................................................... 112 Data Collection Procedures ............................................................................. 113 Data Analysis .................................................................................................. 115 Credibility and Trustworthiness ...................................................................... 117
Ethical Issues ................................................................................................... 121 Summary ......................................................................................................... 122
CHAPTER FOUR: RESEARCH FINDINGS ........................................................ 123
Introduction ..................................................................................................... 123 The Participants ............................................................................................... 124
Theme One: Curriculum ................................................................................. 126 Integration ....................................................................................................... 127 Course Structure .............................................................................................. 129 Management .................................................................................................... 135
Theme Two: Reflection ................................................................................... 145 Self Integrity .................................................................................................... 145 Eclectic Approach ........................................................................................... 148
Dynamic Teaching .......................................................................................... 162 Feedback ......................................................................................................... 175
Theme Three: Challenge ................................................................................. 185
Conceptual Guidance ...................................................................................... 186
Human Resource ............................................................................................. 188 Appreciation and Support ............................................................................... 192
Theme Four: Solution ..................................................................................... 193 Islamic Nurture ................................................................................................ 194 Upgrading ........................................................................................................ 196
Systemic Organizing ....................................................................................... 200 Observation Findings ...................................................................................... 203
Summary of Findings ...................................................................................... 207
CHAPTER FIVE: DISCUSSION ........................................................................... .209 Introduction .................................................................................................... .209
The Institutions’ Efforts in Inculcating Islamization of Knowledge (IOK)
In The Curriculum .......................................................................................... .209
Objective ........................................................................................................ .213 Subject Matter ................................................................................................ .216 Method ........................................................................................................... .226 Evaluation ...................................................................................................... .232 The Lecturers’ Strategy in Actualization of Islamization of Knowledge
(IOK) in Teaching-Learning Process ............................................................. .234 Students’ Perspective on Implementation of Islamization of Knowledge
(IOK) in Their Academic Activities .............................................................. .248
xi
The Problem Faced by the Institutions in Implementation of Islamization
of Knowledge (IOK) ....................................................................................... 263 The Solution in Attempting to Make Islamization of Knowledge (IOK)
More Effective ................................................................................................ 271
Summary ......................................................................................................... 275
CHAPTER SIX: CONCLUSION, CONTRIBUTIONS AND RECOMMENDATIONS ............................................................................. 278
Conclusion ....................................................................................................... 278 Contributions ................................................................................................... 290 Recommendations ........................................................................................... 292
BIBLIOGRAPHY ..................................................................................................... 294
APPENDIX A: Sample of Syllabus ........................................................................... 308 APPENDIX B: Sample of Course Outline ................................................................. 312 APPENDIX C: Sample of Exam Paper ...................................................................... 316
APPENDIX D: Sample of Semi Structure Interview Questions ............................... 320 APPENDIX E: Sample of Observation by Check List ............................................... 322 APPENDIX F: Sample of Transcription of Interview ................................................ 323
APPENDIX G: Theme Identification Using Color Coding ........................................ 328
xii
LIST OF TABLES
Table No. Page No.
1.1
1.2
1.3
1.4
1.5
1.6
1.7
1.8
1.9
1.10
1.11
1.12
1.13
1.14
1.15
1.16
1.17
1.18
1.19
1.20
1.21
Programme Structure for Master of Education
Core Course for Master of Education
Teaching of Arabic to Non-Arabic Speakers
Teaching of Islamic Education
Educational Administration
Guidance and Counseling
Instructional Technology
Curriculum and Instruction
Teaching Thinking Skills
Social Foundation of Education
Educational Psychology
Thesis/Non Thesis
The Programme Structure for Philosophy of Doctor in Education
Core Courses for PhD Level
Elective Courses for PhD Level
The Programme Structure of Master of Psychology
Core Courses for Master of Psychology
Specialization in Clinical & Counseling Psychology
Specialization in Industrial & Organizational Psychology
Specialization in educational & Psychological Testing
Elective Courses in Master of Psychology
64
64
64
65
65
66
66
66
67
67
67
68
68
69
69
70
70
71
71
71
72
xiii
1.22
1.23
1.24
1.25
1.26
1.27
1.28
1.29
1.30
1.31
1.32
1.33
4.1
4.2
4.3
4.4
4.5
The Programme Structure for Doctoral (PhD) Level of Psychology
Core Courses for Doctoral (PhD) Level
Specialization Courses for PhD Level (Clinical & Counseling)
Specialization Courses for PhD Level (Industrial & Organizational)
Specialization Courses for PhD Level (Psy Testing & Measurement)
The Programme Structure for Master Level
Core Courses for Master Level
Specialization Courses for Master Level
Elective Courses for Master’s Level
The Programme Structure for PhD Level
Core Courses for PhD Level
Elective Courses for PhD Level
The Courses that Directly Deal with Islam at INSTED at Master’s
The Courses that Directly Deal with Islam at INSTED at PhD
The Courses that Directly Deal with Islam at Psychology Department
for Master’s Level
The Courses that Directly Deal with Islam at the Sociology and
Anthropology Department at the Master’s Level
The Courses that Directly Deal with Islam at the Sociology and
Anthropology Department at the PhD Level
72
73
73
73
73
74
75
75
76
77
77
77
143
144
145
146
146
xiv
LIST OF FIGURES
Figure No. Page No.
2.1 Traditional and Modernistic: Separated in Nature 95
2.2 All Correlated in Nature in Eclectic Manner 95
2.3 The Six Discourses 100
4.1 Theme and Subthemes 123
1
CHAPTER ONE
INTRODUCTION
BACKGROUND OF THE STUDY
The state of education in the Muslim world has reached crisis acute. The system of
education as identified by Muslim scholars, especially those who took part and
participated in the discussion during the First World Conference on Muslim Education
in Mecca, 1977, has been secularized as it adopted the Western system of education.
The First World Conference is considered a success because it managed to
gather Muslim scholars from all over the world to discuss Muslim education and how
to improve it. Nevertheless, at the individual level, some work and effort to re-
conceptualize the system of Islamic education have been represented since the
Colonial Period. Syed Ahmad Khan (d. 1898) and Muhammad Abduh (d. 1905) for
example, attempted to interpret Islam in the light of contemporary western sciences
and ideas. Likewise, in the late 1920s, scholars like al-Allamah Muhammad Iqbal (d.
1938) and Abu A'la Mawdudi (d. 1979) have also attempted to represent and
reformulate the system of Islamic education. In principles all these Muslim revivalists
were concerned with presenting an Islamic worldview in the light of modern era,
especially in the field of education, and hence their agenda was "modernization" of
Islamic education (Hussain, 2009).
Indeed, many Muslim scholars are aware of how Muslim education should be
reformulated in accordance with the needs of the modern era. The idea has continued
after the First World Conference (1977) where some Muslim scholars such as al-
Faruqi, al-Attas, AbuSulayman and Taha Jabir al-Alwani have played a part to seek an
2
alternative in reformulating and representing Muslim education in the light of modern
era where they assumed that bifurcation or duality system in education was the root of
problem in Muslim education.
Apparently, in many Muslim countries, the educational institutions represent
the dichotomy in education, namely the traditional Islamic education which is
divorced from secular sciences, and the modern secular education which is equally
divorced from religion. The consequence of the system, as mentioned by al-Faruqi
(1982), is "the malaise among the ummah" (p.5) and "lack of Islamic vision" (p.6).
Thus, al-Faruqi (1982) asserts that "solving the problem of education is to be the
greatest agenda of the ummah in the fifteenth century Hijrah" (p. 8). Nevertheless, he
also states, "it would be ineffective unless the educational system is revamped, and the
present dualism in Muslim education is removed and abolished. The system must be
changed and needs to be united and integrated; and the emergent system must be
infused with the spirit of Islam" (p. 9).
Principally, bifurcation system is inspired by the western philosophy of secular
knowledge that is adopted and organized into curriculum as it is a crucial component
in educational programmes. Hence, the problem of Muslim education is an
"epistemological problem" as cited by AbuSulayman (1994). The misconception of
knowledge is the sole cause of the state of decadence of the Ummah, hence, removing
its misconception. Therefore, it is essential for clarity of vision, effective reform and
redirection of the Ummah”.
In this sense, the problem faced by the Ummah (Muslim community) does not
lie in the system of education per se, instead, it includes the conception of knowledge
which has been filled with confusion, error and is secularized. Likewise, Brohi (1988)
states that the knowledge that has prevailed in the Muslim world bears the imprint of
3
irreligious thinkers like Darwin, Freud and Karl Marx whose approaches and premises
are mechanical in nature and contain artificial assumptions which are unsuitable with
the Islamic framework. In agreement with Brohi, Jaafar Sheikh Idris (1987) also cites
that today’s knowledge is based on the false assumption of materialistic atheistic
philosophy. The knowledge that is developed is based on a scientific approach by
employing reason and sense as the main sources, instead of a religious framework.
Furthermore, AbuSulayman (1988) expounds that the main cause of the crisis
lies in the way we understand knowledge and in the nature of Islamic methods of
research, which are confined to orthodox jurisprudence. In one of his discourses under
the title “Islamization of Knowledge: A New Approach Toward Reform of
Contemporary Knowledge”, AbuSulayman (1988) states:
... the main cause of the crisis of knowledge lies in our understanding of
the sources of knowledge, which has confused our attitude towards
reason The crisis also lies in the nature of our Islamic methods of
research, which are confined to textual studies of language, traditions,
and orthodox jurisprudence. (p. 99)
In turn, the crisis implicates presenting a condition of backwardness, all-
pervasive weakness and lethargy; “intellectual stagnancy, absence of ijtihad, absence
of cultural progress and estrangement from basic norm of Islamic civilization”
(AbuSulayman, 1988; p. 93). According to AbuSulayman (1988) such predicament is
also caused by the inability of Muslim thinkers as stated below.
The present crisis in Islamic thought is more alarming that ever before.
Admittedly, the long-standing isolation previously mentioned has
resulted in incompetence and superficiality of thought, but it is not the
main causes of the crisis. Much more to the point is the inability of our
thinkers to measure the extent of change that had taken place in the realm
of knowledge, culture and civilization in the modern world. There is also
a parallel inability to locate the points of strength in the sources of
Islamic knowledge and to learn from past experiences. (p. 98)
4
In the long run, misconception of knowledge leads many Muslim scholars to be
aware of the fact that the present knowledge has to be reformulated into an Islamic
framework. On the one hand, they try to provide meaning and present knowledge
based on an Islamic ontological framework and on the other, through an Islamic
epistemological framework. In this sense, the way to Islamize knowledge or to infuse
Islamic values into the body of contemporary knowledge is now known as
“Islamization of Knowledge” (IOK). This term has become popular to this day
through seminars, workshops and conferences throughout the world since its inception
at the First World Conference in Mecca.
In this regard, the term “Islamization of Knowledge” (IOK) has been the
central issue in the Muslim world since the 1970s, mainly since the First World
Conference on Muslim Education (1977). Furthermore, a number of Muslim scholars
as mentioned above contend that IOK is an alternative solution for the Ummah’s
predicament. As cited in Haneef (2009), Mona Abu-Fadl (1998) for instance asserts
that "IOK embodies a major force of renovation for cultural renewal and direction as
it provides a credible and viable response to the vital needs of today’s ummah" (p.
100). On other hand, Ragab (1997) views IOK as an integral theorizing because
according to him, IOK does not only require understanding and mastering of the
modern sciences but also has to involve an understanding of Islamic worldview as
cited by Haneef (2009) below:
… requires not only understanding and mastery of the substantive
knowledge in the modern sciences but also to involve an understanding of
the Islamic worldview, a critical evaluation and modification of modern
social sciences from an Islamic viewpoint. (p. 34)
In with this line, AbuSulayman (1994) contends that IOK is an alternative
solution to solve the crisis of knowledge and education system among the ummah as
5
he asserts that "IOK is a genuine solution for resolving the crisis of knowledge in the
Muslim world" (p. 9).
Terminologically, Islamization of Knowledge (IOK) means a movement or an
intellectual discourse. This term has been popularized by al-Faruqi through the
International Institute of Islamic Thought (IIIT) which was established in Herndon,
Virginia in 1981, followed by a publication of his monograph "Islamization of
Knowledge: General Principles and Workplan" in 1982. Apart from that, IOK has also
been introduced by al-Attas, who is well known as the founder and first director of
International Institute of Islamic Thought and Civilization (ISTAC) in Kuala Lumpur,
Malaysia (established in 1987). Al-Attas introduces IOK through his book, "Islam and
Secularism", published by Muslim Youth Movement of Malaysia (ABIM) in 1978,
mainly in the chapter that describes "The Dewesternization of Knowledge".
Hence, both al-Faruqi and al-Attas are well-known as prominent Muslim
scholars in introducing the concept of "Islamization of Knowledge". They widely
ignited the discussion on Islamization of Knowledge, especially in the first phase of
the launching of the idea and terminology in the 1970s until 1980s. Although these
two major figures have made IOK as the main Muslim agenda in many Muslim
countries, there are some scholars who do not agree with their ideas on IOK such as
Abdus Salam (the Noble Laureate in Physics), Pervez Hoodboy and Abdul Karim
Sorush. Interestingly, these three scholars’ position was reinforced by Fazlur
Rahman’s work and ideas (Hussain, 2009), which is more stressing on developing
human character among the Muslim rather than the Islamization of Knowledge.
However, both al-Attas and al-Faruqi are concerned and committed to actualize
IOK as a solution and alternative in responding to Western hegemony. Other
proponents from their generation who are still actively working and committed to
6
realizing and popularizing IOK are Abdul Hamid AbuSulayman and Taha Jabir al-
Alwani from the IIIT School of Thought and M. Kamal Hasan from IIUM followed
by other scholars such as Osman Bakar (IAIS: International Institute of Advanced
Islamic Studies Malaysia), Malik Badri, Sidek Baba, Jamil Farooqui, Mohd. Yusuf
Hussain, Ibrahim A. Ragab, Rosnani Hasyim, Mohammed Aris Othman and Abdul
Rasyid Moten (IIUM: the International Islamic University Malaysia).
IOK, according to al-Faruqi (1982), is "an attempt to integrate the new
(modern) knowledge into the corpus of Islamic legacy by eliminating, amending,
reinterpreting and adapting its components as the worldview of Islam and its values”
(p. 14), and briefly, he asserts that IOK is "to recast knowledge as Islam relates to it"
(p. 15). To Islamize therefore is the responsibility of academicians who are well-
versed in “modern disciplines” as the "first prerequisite" (p. 14) followed by mastering
"Islamic legacy" (p. 39).
Al-Faruqi (1982) is aware that Muslims today is "lack of the vision" (p. 6), and
hence, it is a great task facing Muslim intellectuals and leaders to instill Islamic vision
into all subjects of study of various disciplines. He asserts further that IOK means "to
redefine, and reorder the data, to rethink the reasoning and relating of the data, to
reevaluate the conclusion, 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" (p.15). Then, the
product of Islamizing knowledge is "a body of Islamized knowledge embodied in
university level textbooks recasting some twenty disciplines in accordance with the
Islamic vision" (p. 14).
Al-Faruqi (1982) introduced the term “Islamization of Knowledge” when he
reminded the social scientists at the Second Annual Conference of The Association of
Muslim Social Scientists (AMSS) at Camp Hoyt, Indiana in 1972, to reevaluate the
7
knowledge and develop it in the light of the Qur’an and Sunnah like the Muslim
forefathers did in presenting the Islamic legacy. Furthermore, al-Faruqi (1982)
suggests Islamizing over the knowledge which has been secularized by the West in
Muslim countries. At this point, al-Faruqi (1982) indicates his concerns in Islamizing
the knowledge which has been contaminated by secular worldview.
In this regard as cited in Ba-Yunus (1988), al-Faruqi (1982) declares:
… We have an extremely important task ahead of us. How long are we
going to content ourselves with the crumbs that the West is throwing at
us? It is about time that we make our own original contribution. As social
scientists, we have to look back at our training and reshape it in the light
of the Qur’an and Sunnah. This is how our forefathers made their own
original contributions to the study of history, law and culture. The West
borrowed their heritage and put it in a secular mould. Is it asking for too
much that we take this knowledge and Islamize it? (p. 16)
Seemingly, the concept of “unity” is a keyword to al-Faruqi (1982) in his effort
to represent the knowledge from an Islamic context. In other words, the concept of
unity is a framework in developing Islamic epistemology, mainly in its principles,
theories, methods and goals. Hence, the Islamization of Knowledge according to him
ought to be based on an Islamic framework which includes the concept of the unity of
Allah, the unity of creation, the unity of truth and the unity of knowledge, the unity of
life and the unity of humanity. The first, “the unity of Allah, is the first principle of
Islam and of everything Islamic. It is the principle that Allah is indeed Allah; that no
other being is Allah, and that He is absolutely One, absolutely transcendent,
metaphysical and axiological ultimate; that everything else is ontologically separate
and different from Him and is His creation” (al-Faruqi, 1982; p. 22).
The second of al-Faruqi’s (1982) conception is on the unity of creation
whereby, creation is an integral whole precisely because it is the work of the one
Creator Whose order and design has infused every part of it. This means that “all
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things in creation serve a purpose and that all purposes are interrelated as means and
ends to one another makes the world one telic system, vibrant, and alive, full of
meaning” (al-Faruqi, 1982; p. 25). Furthermore, al-Faruqi (1982) adds that the unity
of Allah’s creation follow with logical necessity and it could be seen for example,
through its relationship between creations. The law of nature in particular is
subservient to the logical law namely ‘causality and effect’ by which all happens as a
benevolence of the Divine Being, and Allah is “a benevolent Creator” (al-Faruqi,
1982; p. 24).
The third is the unity of truth and unity of knowledge. In this sense, al-Faruqi
(1982) describes that the divine truth corresponds with reasonableness. The light of
faith or iman is definitely epistemological and comes as a consequence of
reasonableness; it is not the opposite of the other, but there is affinity, harmony,
correspondence and complementary. In other words, truth is embodied in reality or
creations, and hence, what Allah conveys in the revelation cannot be different from
reality.
The forth is the unity of life which Islam, according to al-Faruqi (1982), views
no separation between the religious and the secular because there is only one reality:
Islam does not separate the sacred or religious from the secular. In its
view, there is one reality only, not two, as in the case of religions which
bifurcate life into a sacred sector and a secular sector. Nothing is, as such,
sacred except Allah. Islam regards everything as creaturely, not sacred,
and it assumes it to be good since it is God’s. (p. 30-31)
The fifth concept is the unity of humanity. This concept refers to the divine
statement of the Qur’an: “O People. We have created you (all) of single pair, a male
and female (namely, Adam and Eve): and we have constituted you into tribes and
nations that you may know one another. Noble among you in the estimate of Allah is
the more virtuous” (QS: 49: 13). Based on these verses, all humans are therefore one
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and the same, all humans are one in God’s eyes except as their deeds distinguish them
in moral virtue, in cultural or civilization achievement.
The concept of unity described above is constituted as a framework and
consists of three and then al-Faruqi (1982) calls “a tripartite scheme for Islamization
of Knowledge” (IOK) as cited in Ba-Yunus (1988), which are:
1. Every discipline must seek rational, objective and critical knowledge
of truth so that there must not be any distinction between ‘Aqli and
Naqli sciences. This he called Unity of Knowledge.
2. All disciplines must take into account the telic nature of life. This
should put to rest the distinction that some sciences are value-
involved and some are value free. This he called the Unity of Life.
3. All disciplines must recognize the social nature of all human activity
and must serve the purpose of the Ummah through history. This is
what he called the Unity of History. (p. 19)
Thus, the concept of contemporary knowledge in relation to the Islamic
worldview is representing knowledge in a new approach. Thus, IOK in brief according
to al-Faruqi as cited by Ba-Yunus (1988) is “the union of the two systems” such as
would be expected to bring Islamic knowledge to the secular and modern knowledge
to the Islamic system” (p. 19). In this manner, Islamization of Knowledge is indeed an
intellectual synthesis to represent the knowledge based on an Islamic framework.
Likewise, the conception of IOK is also cited by Abdul Hamid A.
AbuSulayman, a prominent co-founder of Islamization project, a former president and
founding member of the International Institute of Thought (IIIT) and former rector of
IIUM. According to AbuSulayman (1989), IOK is "the critical examination of modern
disciplines in light of the vision of Islam and recasting of them under categories
consistent with that vision" (p. 13). AbuSulayman asserts that the crisis of ummah lies
on the crisis of thought, thus, he believes that the only genuine solution to the crisis of
Muslim thought is Islamization of Knowledge. Subsequently, AbuSulayman (1995)
re-classifies al-Faruqi's work plan and suggests that the process of IOK in the life of
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the ummah has to go through two elementary stages. The first stage consists of
“mastery of the modern sciences and mastery of Islamic legacy” (p. 88). The second
stage consists of “defining the main issues confronting the ummah and Islamic
creativity and initiative such as, using analytical, critical methodologies to integrate
the Islamic vision and outlook with the facts of contemporary life” (p. 90).
Meanwhile, IOK according to al-Attas (1978), is "the liberation of man first
from magical, mythological, animistic, national-cultural traditions, and then from
secular control over his reason and language" (p. 41). Knowledge according to him is
not neutral and it is infused especially with the social environment, values from
religion and culture; infused with worldview of the person, intellectual vision and
psychological perception and the dominant civilization that project it as al-Attas
(1978) expounds below:
Knowledge is not neutral and can be indeed infused with a nature and
content which masquerade as knowledge. Yet it is in fact, taken as a
whole, not true knowledge, but its interpretation through prism, as it
were, the world view, the intellectual vision and psychological perception
of the civilization that plays the key role in its formulation and
dissemination. (p. 127)
As such, according to al-Attas (1978) the Western knowledge is also already
infused with religious, cultural values and worldview of the Christian West which is
secular in nature and positivistic, contrary to the Islamic values and worldview, and
hence, it is dangerous as it could give rise to skepticism, agnosticism and
subjectivism. Moreover, this knowledge is taught in schools and universities
throughout the Muslim world. That is why knowledge according to him is to be
isolated from the secular elements. Furthermore, al-Attas (1980) defines IOK as "the
deliverance of knowledge from its interpretations based on secular ideology; and from
meaning and expressions of the secular" (p. 42).