(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.
1

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
2
3

- Dictionary of contemporary English, Longman,

- George Siemens, Knowing Knowledge, 2006 p.8

- Darwin P. Hunt, The concept of knowledge and how to measure it, Journal of
Intellectual Capital Vol. 4 No. 1, 2003 pp. 102
2

"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 alIsfahani defines knowledge ('ilm) as follows:
Knowledge is the comprehension (idrak) of
something in accordance with its true nature (bihaqiqatihi). 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
5

- Ibid.,p.103.
- Ibid.,p.100.

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.
4

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 beings perception (the world of angels, the jinns
and the Hereafter); and the Seen world (alam alshahadah) which is all that can be witnessed by a
creatures 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 Acadmique des sciences humaines et sociales, N 7 - 2011. p 11.
5

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:
6

- 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
Communitys 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
secular10.
- 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.
- al-Faruqi, Ismail Ragi, Islamization of Knowledge General Principles and Work
Plan. 2 edition, 1989.p.87
11

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.
- 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.
13

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.
9

causes namely: secularization, dualism, and blind

following. To put it more clear, we Muslims are living
now in a predominantly Western age with its thoughtpattern, 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
10

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.
11

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.
12

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
is22.
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
21

- See; Muhammad Amimul Ahsan, Dr. Abul Kalam Mohammad Shahed & Afzal
Ahmad. P.36.
22
- Al Migdadi. P9.
13

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.
- Taha J. al-Alwani, The Islamization of Knowledge; yesterday and today, the
American Journal of Islamic Social sciences.p.89.
25
- Taha J. al-Alwani, The Islamization of Knowledge; yesterday and today, the
American Journal of Islamic Social sciences.p.100.
24

14

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

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

American Journal of Islamic Social sciences.p.83.
27
- See; Muhammad Amimul Ahsan, Dr. Abul Kalam Mohammad Shahed & Afzal
Ahmad. P.37.
15

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

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

American Journal of Islamic Social sciences.p.83.
29
- See; Muhammad Amimul Ahsan, Dr. Abul Kalam Mohammad Shahed & Afzal
Ahmad. P.37.
30
- See; Ibid.,p.37.
31
- See; Ibid.,p.37.
16

10Brohi 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 Islams 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.
- 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.
33

17

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

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

American Journal of Islamic Social sciences.p.83.
37
- See; Taha J. al-Alwani, ( Muqadimah Fi Aslamat Al m'rifah). Dar Al Hadi,
2001.p. 30,31,36.
18

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.

- See; Muhammad Amimul Ahsan, Dr. Abul Kalam Mohammad Shahed & Afzal
Ahmad. P.37.
39

19

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.
20

References
1
2
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5
6
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8
9
10

11
12
13

21

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

and Education, Revue Acadmique des sciences humaines et sociales, N 7 2011.
- al-Faruqi, Ismail Ragi, Islamization of Knowledge General Principles and
Work Plan. 2 edition, 1989.
- Ali, Muhammad Mumtaz, The History and Philosophy of Islamization of
Knowledge. IIUM Press.2013.
- Darwin P. Hunt, The concept of knowledge and how to measure it, Journal
of Intellectual Capital Vol. 4 No. 1, 2003
- Dictionary of contemporary English, Longman.
- George Siemens, Knowing Knowledge, 2006 p.8
- 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.
- Mohammed Amarah, Islamiyyat alma'rifah madha ta'ni, (nahdhat misr,
2007).
- Mohd. Kamal Hassan , Isalmization of Human Knowledge, Islamic
Economic Education in Southeast Asian Universities.
- 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.
- 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
- Taha J. al-Alwani, ( Muqadimah Fi Aslamat Al m'rifah). Dar Al Hadi, 2001.
- Taha J. al-Alwani, The Islamization of Knowledge; yesterday and today, the
American Journal of Islamic Social sciences.