Islamization of Knowledge..the Meaning & Concept

1

(Islamization Of Knowledge)

The meaning and Definition

Shihab al-Tamimi

Interdiction:

I have heard about the movement of Islamization of

knowledge, but until last semester I did not have enough

knowledge about its adjectives, its agendas or the real

need of it. After taking the course of "Islamization of

knowledge" in this semester, and attending its classes, I

knew a lot about this movement. I liked the way how

Prof Mumtaz Ali was speaking, explaining and teaching.

He was talking profoundly from his heard, and we,

therefore, were listening to him by our hearts. Now, I

believe in the necessitous and argent need of the

Islamization Of Knowledge to revive the Ummah and

replace its position as a leader and guide for whole

humanity. I have found, in my readings, several

definitions of Islamization of Knowledge and, in fact,

have confused which one is better, exclusive and

inclusive. Hence, I have chosen this subject for my

assignment to examine and analyze those definitions and

reach at the end to the real meaning of the Islamization

of Knowledge.

2

In this paper, there is a discussion about three terms;

knowledge, islamization and finally Islamization of

Knowledge. I try to understand these terms and analyze

some definitions.

Knowledge:

It is important to know that what kind of knowledge

needs to Islamized. But it is important, before that, to

know what dose knowledge itself mean. It is defined in

the Longman dictionary as "the information, skills and

understanding that you have gained through learning or

experience".1 In this regard, knowledge is all information

and faculties that one has by learning or experience.

Some western thinkers define knowledge slightly

different. For instance, George Siemens claims that the

Knowledge possesses two broad characteristics:

1. It describes or explains some part of the world (how

atoms act, which companies to invest in for future

growth, how diseases are spread),

2. We can use it in some type of action (building particle

accelerators, investing, preventing disease)2.

Beside this, we can find some thinkers who have

philosophic definitions of knowledge. One such thinker

is Darwin P. Hunt defines knowledge as "beliefs that

are true and are justified"3. Furthermore, Quine points

out:

1 - Dictionary of contemporary English, Longman,

2 - George Siemens, Knowing Knowledge, 2006 p.8

3 - Darwin P. Hunt, The concept of knowledge and how to measure it, Journal of

Intellectual Capital Vol. 4 No. 1, 2003 pp. 102

3

"Knowledge connotes certainty (but) what shall we

count as certain? . . . one would hesitate to limit

knowledge to the absolutely certain . . . We do better

to accept the word "know" . .. as a matter of degree.

(Knowledge) applies only to true beliefs, and only to

pretty firm ones, but just how firm or certain they

have to be is a question.."4

Although there are some western philosophers who do

not distinguish clearly between knowledge and behavior,

Sveiby defines knowledge as "a capacity to act"5; which

makes the important distinction between the behavioral

potential and the observable performance or behavior.

Without analyzing them, we can see clearly that all

these definitions of knowledge, which are western,

focus on the beliefs, capacities, faculties and information

which people have by their own experiences and

learning.

On the other hand, we can find another meanings in

Muslim scholars writings. For instance, al-Raghib al-

Isfahani defines knowledge ('ilm) as follows:

Knowledge is the comprehension (idrak) of

something in accordance with its true nature (bi-

haqiqatihi). It is of two kinds. The first is the

comprehension of the essence of something (this is

what the scholars of logic call "perception"). The

second is the judgment of the existence of something

that exists or the denial of something that does not

4 - Ibid.,p.103.

5 - Ibid.,p.100.

4

exist (this is what the logicians call "confirmation"

..)6.

For al-Attas, the most appropriate epistemological

definition of knowledge, "with reference to God as being

its origin, is the arrival in the soul of the meaning of a

thing or an object of knowledge; and with reference to

the soul as being its interpreter, knowledge is the arrival

of the soul at the meaning of thing or an object of

knowledge"7.

We can understand from these two definitions that the

knowledge is not only the information or

comprehensions that anybody acquires from something,

but those comprehensions should be of the essence of

that thing.

In addition, al-Attas maintains that knowledge is not

totally and purely the product of the human mind and

experience but is also based on revealed truth.

Knowledge continuously requires direction, supervision

and confirmation from the revealed truth. This is so

because the metaphysics of Islam is not only based upon

reason and experience but also firmly grounded upon

Revelation8. In that regard, the main difference between

knowledge in Islamic perspective and in western

perspective that in the sources of knowledge. Reason and

experience are the sources of knowledge in western

perspective, while the Divine Revelation, before reason

and experience, is the primary source of knowledge in

Islamic perspective.

6

- Mohd. Kamal Hassan , Isalmization of Human Knowledge, Islamic Economic

Education in Southeast Asian Universities. P.17. 7

- See; Rosnani Hashim & Imron Rossidy, Islamization of Knowledge: A

Comparative Analysis of the Conceptions of AI-Attas and AI-Fariiqi, Intellectual

Discourse, 2000 Vo/8, No I, p.25. 8 - See; Ibid.,p.25.

5

Allah (SWT) tells us in his book that when he had

created Adam (AS) He taught him, so the first

knowledge ('ilm) that mankind ever got directly from

Allah (SWT) was the revelation. Allah (SWT) says in

the Holy Quran:

"And Allah the Exalted taught the names of

all things to Adam. Then presenting all

shines before the Angels said, "Tell the

names of these, if you are truthful." They

said 'Sanctity to You", We know nothing, but

what You Taught us, no doubt, You alone are

the Knower and the Wise. He "said, "O

Adam tell them the names of all shines, when

Adam had informed them of the names of all,

He told, had I not told you that I know all the

hidden things of the beavers and earth, and I

know whatever you disclose and whatever

you hide"(2: 31-33).

According to Islam, no information can be considered

true knowledge or worthy of acceptance without

evidence from Revelation or from the tangible universe.

The two fields of which man should have some

knowledge and understanding are: the „Unseen‟ world

(alam al-ghayab), i.e. all that is beyond the reach of a

created being‟s perception (the world of angels, the jinns

and the Hereafter); and the „Seen‟ world (alam al-

shahadah) which is all that can be witnessed by a

creature‟s senses or mind9.

According to the difference between the two

perspectives of knowledge, there are two concepts of the

purpose of knowledge; western concept and Islamic

9

- Al Migdadi, Mahmoud Hamid, Issues in Islamization of Knowledge,Man and

Education, Revue Académique des sciences humaines et sociales, N 7 - 2011. p 11.

6

concept. In the western outlook, the purpose of

knowledge is absolute benefits, without any regard to

missing of other's benefits or corruption of environment,

atmosphere or humanity. In the western outlook, the

purpose of knowledge is to extract the essence of the

nature and the universe and then to prostrate and

surrender in complete humility before Allah, the most

Merciful and the most Beneficent, thank Him and be

gratitude to Him. It also makes a general impression of

goodness, purity and piety.

Islamization:

(Islamize) comes from the word (Islam), so it is ,in

short, to make something relate to Islam or to make it in

the accordance with the worldview of Islam. Hence,

Islamization is not a new ideal or movement. We can say

that it started with the first message of the Prophet

Muhammedd (SAW), and after him, all his companions,

Muslim scholars and revivalists undertook this mission.

But the term (Islamization) is widely used during the last

three decades of the second millennium.

(Islamization) appears to be synonymous with the term

Islamic Revivalism (Renaissance) which is defined as a

reform-oriented movement driven by a conscious change

in Muslim thought, attitude and behavior and

characterized by a commitment to revive Islamic

Civilization. To realize its aspects, these are several

definitions of (Islamization) pointed out by some

scholars:

7

- Naqib al-Attas indicates that Islamization refers, in

the individual sense, to the recognition of the Holy

Prophet as the exemplary leader and personality,

whereas in the collective sense, it refers to the

Community‟s striving towards realization of the

moral and ethical perfection achieved during the age

of the Holy Prophet. For him. , Islamization refers,

epistemologically to the liberation of human

intellect from doubt, speculation and vain argument

to the attainment of certainty of the truth concerning

spiritual, intelligible and material realities. He

asserts that Islamization means “the deliverance of

knowledge from its interpretations based on secular

ideology and from meanings and expressions of the

secular”10.

- Al-Faruqi defines Islamization as:

"a framework for human life, civilization, and

human transformation. It determines the

purpose of every activity, struggle, action and

Islamic social organization. It gaves human life

purpose and charts its course."11

He adds:

" Islamization represent the truth, the justice,

the transformation, and the reformation that

concerns all Muslim. Its care and concern, by

definition, extends to all human beings. It seeks

to bestow dignity and honor upon all humans

living on this earth. Islamization is the call that

divinely based civilization has addressed to the

10

- Ibid.,p. 37. 11

- al-Faruqi, Ismail Ragi, Islamization of Knowledge General Principles and Work

Plan. 2 edition, 1989.p.87

8

present world which is torn apart with disaster

looming large and clear."12

- „Imad al Din Khalil states that " the term

„Islamization‟ covers everything in the realm of true

belief in the existence of Allah (SWT)."13

- Mohammed Amarah reveals that Islamization

means "Making the relationship with the

Revelation"14.

Therefore, it is clear that the term Islamization refers to

planned and organized changes designed to improve the

individual and society by conforming them to Islamic

norms. There are three major forces constituting this

movement15:

(a) Reformism that refers to forces that tend to reform

Muslim society by reforming individuals with the help of

the basic social institutions.

(b) Activism that refers to a political movement.

(c) Intellectualism which refers to the movement of

Islamization of knowledge that inspires and motivates

Muslim intellectuals to advance, promote and

disseminate knowledge, to seek reformation of Muslim

thought, Islamic methodology and to facilitate Islamic

transformation of Muslim communities in Muslim as

well as non-Muslim countries.

12

- Ibid.,p. 84. 13

- Muhammad Amimul Ahsan, Dr. Abul Kalam Mohammad Shahed & Afzal

Ahmad, Islamization of Knowledge: An Agenda for Muslim Intellectuals, Global

Journal of Management and Business Research Administration and Management

Volume 13 Issue 10 Version 1.0 Year 2013m p. 37. 14

- Mohammed Amarah, Islamiyyat alma'rifah madha ta'ni, (nahdhat misr, 2007).p.

7. 15

- See; Muhammad Amimul Ahsan. P.33.

9

It is important to know, some scholars prefer to use

other terms in place of Islamization such as

desecularization, dewesternization, desacralization,

resacralization, and integration of knowledge holistic.

Although there is some resemblance between these

terms, they do not exactly have the same meaning as the

term "Islamization." However, they all share the same

essence, which is to bring all contemporary

knowledge to be consistent with the tawhidic paradigm.

Islamization of knowledge:

As the Islamization is so important and argent need to

revive the whole Ummah from its weakness and

backwardness, the Islamization of knowledge (IOK) is

the most important and argent step to that aim. It is the

first stage in that path. Prof Mumtaz Ali indicates that

"Contemporary Islamic revivalists have

convincing argued for the need for

comprehensive Islamization of all dimensions of

private and public life. But according to them,

this goal cannot be achieved until and unless

contemporary secular knowledge and modern

Western educational system are Islamized".16

In fact, the overarching reason for Islamization of

knowledge is the deep malaise that Muslim societies had

fallen into, which is mostly the result of other principal

16

- Ali, Muhammad Mumtaz, The History and Philosophy of Islamization of

Knowledge. IIUM Press.2013. p.14.

10

causes namely: secularization, dualism, and blind

following. To put it more clear, we Muslims are living

now in a predominantly Western age with its thought-

pattern, culture and civilization and its intellectual

makeup and educational training. This age of our history

can rightly be called an age of intellectual and social

enslavement. This intellectual and social enslavement of

the people in Muslim countries, which is preceded by an

age of political and military subjugation, is mostly the

result of the long period of the imperialistic rule of the

West over the Muslim world, and more importantly our

present academic and educational system which is based

on Western concepts of education, developed after

Western fashions and supplied with textbooks, curricula

and sciences which are Western in their appearance,

contents and spirit, and run by men educated in Western

tradition. In short, no solution for Ummah weakness and

world corruption without the Islamization of knowledge.

The question that we are asking here; what does the

term Islamization of knowledge (IOK) mean in short

sense?

Many Muslim scholars have come up with a variety of

definitions and interpretations regarding the concept or

mission of Islamization. Followings are some of the brief

meanings as given by a number of contemporary

proponents of Islamization:

1- Ismail Raji al-Faruqi defined the task of

Islamizing knowledge as to recast the whole legacy

of human knowledge from the stand point of Islam.

He also adds to recast knowledge as Islam relates to

it.. i.e. to redefine and reorder the data, to rethink

11

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. He also sees

that Islamizatin of knowledge aims to “produce

university level textbooks recasting some twenty

disciplines in accordance to the Islamic vision”. He

presented 12 point work-plan aims to “produce

university level textbooks recasting some twenty

disciplines in accordance to the Islamic vision”

because of the backward and lowly contemporary

position of the ummah in all fields, political,

economic, and religio-cultural.17

Al-Faruqi describes the necessary steps that must be

taken, and these could be restated as follows:

* Mastery of modern disciplines and the critical

assessment of their methodologies, research

findings, and theories within the Islamic

perspective;

* Mastery of the Islamic legacy and the critical

assessment of Islamic scholarship against: a) a

pristine Revelation perspective; b) current needs of

the Ummah, and c) modern advances in human

knowledge; and

* Creative synthesis of the Islamic legacy and

modern knowledge; a creative leap to bridge over

the gap of centuries of non-development.18

2- Naqib al-Attas, who is considered to be the pioneer

in proposing the idea of Islamization of Knowledge,

17

- See; Muhammad Amimul Ahsan, Dr. Abul Kalam Mohammad Shahed & Afzal

Ahmad. P34,37. 18

- See; Al Migdadi. P9.

12

says, concerning contemporary knowledge,

Islamization means:

“the deliverance of knowledge from its

interpretations based on secular ideology and from

meanings and expressions of the secular”.

He suggests two steps to Islamize modern/

contemporary knowledge. The first is the isolation

process, where knowledge should be freed from the

Western culture and civilization. After isolation,

those existing body of knowledge should be infused

with Islamic elements.19

According to Al-Attas, the aim and objective of

Islamization of contemporary knowledge is to

protect Muslims from corrupted knowledge that

misguides and leads to confusion and skepticism of

Muslim minds. It is also to produce true knowledge

that can develop and mould Muslim minds and

bring them to proper acknowledgement and

recognition of God. Islamization of contemporary

knowledge will result in peace, goodness and justice

and strengthening of the faith.20

3- Abdul Hamid A.Sulayman sees that “Islamization

of Knowledge” is concerned with thought, ideology,

and a normative and ideational human patternand

how such a pattern, its constituents, its roots in

reason, psyche, and conscience may be built. The

Islamization of Knowledge represents a type of

knowledge based upon revealed norms and ideals of

the Divine message. It is related to all that is true,

19 - See; Muhammad Amimul Ahsan, Dr. Abul Kalam Mohammad Shahed & Afzal

Ahmad. P34,37. 20

- See; Al Migdadi. P9.

13

valuable, and precious in the legacy of the Ummah

and the thought content of its scholars and thinkers

over the centuries. It is a way and a method to

formulate a methodological, scientific, mental

approach to the humanities, social sciences and

applied sciences21. Abu Sulayman believes that the

only genuine solution to the crisis of the Muslim

Ummah lies in the Islamization of knowledge which

means for him “the critical examination of modern

and contemporary disciplines in light of the vision

of Islam and recasting them under categories

consistent with that vision. His essential focus was

on political science. He argued that Islamization of

Political Science is very important simply because

the political system represents the concerns, the

philosophy and the direction of the society. “If that

is not Islamized, you do not really know who you

are, where you are going and what your priority

is”22.

4- Alwani sees that Islamizatin of knowledge requires

the combination of “two readings” that of revelation

and the natural universe. He points out that:

“The Islamization of Knowledge may be

brought about by the combined readings of the

two books and the establishment, on the basis

of their similarity and complementarily, of a

methodology for research and discovery… One

reading is reading the unseen, in which

revelation is accompanied by the interpretation


Ahmad. P.36. 22

- Al Migdadi. P9.

14

and the attempt to discover its universals and

the ways these manifest themselves in nature;

while the other is an objective reading of the

real-existential in the light of the universals

expounded in the verses of revelation”.23

In this regard, it is a methodology Rather than an

ideology, intended to identify and articulate the

relationship between revelation and the real

existential. To him, in order to fully comprehend the

meaning of Islamization, one must see it as

assigning a methodology for dealing with

knowledge and its sources. He states:

"The Islamization of Knowledge is primarily a

methodological issue prepositioned on the

identification and articulation of the relationship

between revelation and the real-existential. In its

essence, that relationship is one of integration and

permeation that clarifies the comprehensive manner

in which the Quran deals with the real-existential

and its governing and regulating natural laws

(sunan) and principles."24

He adds:

"It is a call for a global Islamic cultural and

intellectual mobilization for the purposes of

rethinking the foundations of human society and

then rebuilding it. The end result of this process is

the realization of felicity now and in the hereafter

and the rescuing of humanity from a future in which

destruction looms large."25

23

- See; Ibid.,p.10. 24

- Taha J. al-Alwani, The Islamization of Knowledge; yesterday and today, the

American Journal of Islamic Social sciences.p.89. 25


American Journal of Islamic Social sciences.p.100.

15

5- ‘Imad al Din Khalil states:

"Islamization of Knowledge means involvement in

intellectual pursuits, by examination,

summarization, correlation, and publication, from

the perspective of an Islamic outlook on life, man,

and the universe."26

He also indicates that the Islamization of

Knowledge is a process takes place at two levels.

Firstly, we have the theoretical level that explains

the dimensions, motives, aims, stages and ways of

Islamization of Knowledge. Secondly, the actual

Islamization of the various disciplines which is to be

done by specialists of those disciplines. He also

adds that Islamization of Knowledge means

practicing (i.e. discovering, compiling, piecing

together, communicating and publishing)

intellectual activity based on the Islamic concept of

life, man and the universe.27

6- Abu al Qasim Hajj Hammad states:

" The Islamization of Knowledge is the breaking of

the connection between the scientific achievements

of human civilization and the transmutations of

postulative philosophy, so that science may be

employed by means of a methodological order

26




Ahmad. P.37.

16

wchich is religious rather than speculative in

nature."28

7- Sayed Ali Ashraf argues that Islamization of

Knowledge could not be merely adding new or

modern knowledge to the old or traditional

knowledge found in Muslim countries nor could it

be achievable by making a confused mixture of

religious and secularist approaches to different

branches of knowledge. He states, to make society

„Islamic‟ in the true sense, an academic leadership

whose knowledge and outlook are truly Islamic in

character is needed. He believes Islamization of

education can only take place if the government of

Muslim countries agrees to implement such

policy.29

8- Abu Fadl sees Islamization of Knowledge as a

force of cultural renewal and direction not only for

Muslims, but also for humanity at large.30

9- Kazi sees the Islamization of modern empirical

knowledge as an effort to assimilate what is good in

this knowledge in an Islamic framework, and to use

this knowledge for the greater good if Muslim

society.31

28




Ahmad. P.37. 30

- See; Ibid.,p.37. 31

- See; Ibid.,p.37.

17

10- Brohi agrees with this general position and

sees Islamization of Knowledge 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.32

11- Mohd. Kamal Hassan says:

“Islamization of Human Knowledge is a alternative

paradigm for pursuing, teaching, developing,

organizing, disseminating, utilizing and evaluating

contemporary human knowledge in accordance with

the worldview, fundamental, ethical values and

norms of Islam.”33

He adds: “the process of intellectual reform that

this alternative paradigm implies also involves the

inculcation of Islam’s spiritual and moral values’

proper intellectual outlook and work ethics in the

personality and conduct of the Muslim academic,

scholars and administrators.” 34

He also says:

“Islamization is not a (demolition) exercise based

on hatred or unreason, but a reconstruction and

islah (reform) based on the love of truth and the

holistic vision of knowledge.”35

32

- See; Ibid.,p.37. 33

- Ali, Muhammad Mumtaz, The History and Philosophy of Islamization of

Knowledge. IIUM Press.2013. p.31. 34

- Ibid.,p.31. 35

- M. Kamal Hassan, Intellectual discourse at the end of the 2nd

millennium:

concerns of a Muslim-Malay Ceo , 2010,VOL 18, NO 2. P.63.

18

Analyzing:

By reviewing all these definitions, we can observe that:

1- Scholars of this movement did have a same

definition or expression. Moreover, we can find

more than one expression for one scholar when he is

going to explain his ideas, understanding and

outlooks about the (IOK). I agree with al-Alwani

when he justifies this phenomenon. He says:

"The scholars of our school of thought do not seek

to provide a strictly inclusive and exclusive

definition in the classical manner when they speak

of the Islamization of knowledge. Rather, this

process is spoken of in general term only and, in

fact, should be understood as a loose designation

calculated to convey the general sense of the

undertaking and its priorities."36

Al-Alwani himself in his book ( Muqadimah Fi

Aslamat Al m'rifah) did not provide " inclusive and

exclusive definition". He just provided three

different broad expressions in three places37.

2- Abdul Hamid A. Sulayman, Taha Jabir Al-Alwani,

Ibrahim Ragab, Mona Abul Fadl and others further

elaborated, revised, modified, and updated the

views of Faruqi and his work-plan with critical

assessment. Hence, we can claim that the main

36



- See; Taha J. al-Alwani, ( Muqadimah Fi Aslamat Al m'rifah). Dar Al Hadi,

2001.p. 30,31,36.

19

difference between two definitions from above is

which between Faruqi and al-Attas's definitions.

As it is obvious, Al-Faruqi's definition focuses on

Mastery of modern disciplines, Mastery of the

Islamic legacy and Creative synthesis of the Islamic

legacy and modern knowledge. While al- Attas's

definition focuses on Islamizing the modern and

contemporary knowledge, and deliver the

knowledge from its secular interpretation. Therefore

does not focus in the (Islamization) upon the Islamic

tradition. On other hand, al-Attas focuses more on

protection of man from corrupted knowledge. In

other words, he asserts on Islamization of man in

the movement of Islamization of contemporary

knowledge.38

3- some scholars prefer to use other terms in place of

Islamization of Knowledge such as Islamization of

human Knowledge, Islamization of modern

Knowledge and Islamization of contemporary

Knowledge. Although there is some resemblance

between these terms, they do not exactly have the

same meaning as the term "Islamization of

Knowledge ". Islamization of Knowledge dealing

with whole knowledge and all disciplines. Ibrahim

Ragab sees IOK term has been used in many

“confusing ways”, so he prefers it is be used as

Islamization of social sciences, Islamization of

specific disciplines, Islamization of curriculum or

Islamization of education etc.39

38 - See; Al Migdadi, p.10.


Ahmad. P.37.

20

Actually, some scholars hold the idea that the

Islamic revealed knowledge disciplines were

originally based and grounded on the belief system

and normative values of Islam themselves, so they

no need to be Islamized. Prof Mumtaz Ali denies

the claim, and he comes up with 10 points to

manifest that religious knowledge today is a human

knowledge and ,therefore, need to be Islamized40.

Conclusion:

In the conclusion, we can assert that:

- The Western concept of Knowledge and its purpose

is a main reason in the globally crisis and in the

corruption of education.

- The term Islamization refers to planned and

organized changes designed to improve the

individual and society by conforming them to

Islamic norms. Islamization aims to revive the

Ummah and return its position as leader of world.

- Islamization of knowledge can be defined briefly as

the change of the aspects of contemporary

Knowledge, and reform if in the accordance with

the Tawhidic paradigm.

40

- See; Ali, Muhammad Mumtaz, The History and Philosophy of Islamization of

Knowledge. IIUM Press.2013. p.16-18.

21

References

1 - Al Migdadi, Mahmoud Hamid, Issues in Islamization of Knowledge,Man

and Education, Revue Académique des sciences humaines et sociales, N 7 -

2011.

2 - al-Faruqi, Ismail Ragi, Islamization of Knowledge General Principles and

Work Plan. 2 edition, 1989.

3 - Ali, Muhammad Mumtaz, The History and Philosophy of Islamization of

Knowledge. IIUM Press.2013.

4 - Darwin P. Hunt, The concept of knowledge and how to measure it, Journal

of Intellectual Capital Vol. 4 No. 1, 2003

5 - Dictionary of contemporary English, Longman.

6 - George Siemens, Knowing Knowledge, 2006 p.8

7 - M. Kamal Hassan, Intellectual discourse at the end of the 2nd

millennium:

concerns of a Muslim-Malay Ceo , 2010,VOL 18, NO 2. P.63.

8 - Mohammed Amarah, Islamiyyat alma'rifah madha ta'ni, (nahdhat misr,

2007).

9 - Mohd. Kamal Hassan , Isalmization of Human Knowledge, Islamic

Economic Education in Southeast Asian Universities.

10 - Muhammad Amimul Ahsan, Dr. Abul Kalam Mohammad Shahed & Afzal

Ahmad, Islamization of Knowledge: An Agenda for Muslim Intellectuals,

Global Journal of Management and Business Research Administration and

Management Volume 13 Issue 10 Version 1.0 Year 2013.

11 - Rosnani Hashim & Imron Rossidy, Islamization of Knowledge: A

Comparative Analysis of the Conceptions of AI-Attas and AI-Fariiqi,

Intellectual Discourse, 2000 Vo/8, No I

12 - Taha J. al-Alwani, ( Muqadimah Fi Aslamat Al m'rifah). Dar Al Hadi, 2001.

13 - Taha J. al-Alwani, The Islamization of Knowledge; yesterday and today, the

American Journal of Islamic Social sciences.

Documents

Islamization of Knowledge..the Meaning & Concept