Chapter One

Islamization
of
Knowledge
 Chapter One

ISLAMIZATION OF KNOWLEDGE

THE BASIC CONCEPT:

The idea of Islamization of knowledge was first discussed by Sayyid

Abul Ala Mawdudi (1903-1979) in 1936 in his Urdu work 'T'alimat'.
Responding to the two glaringly contrasting views of conservative and
modernist Muslims on Muslim educational system, Mawdudi advocated
Islamization of knowledge which according to him involved a '"critical analysis
of the western humanities and sciences to recast them in accordance with the
teachings of Islam"^ The term "Islamization of knowledge" was also explained
by Syed Muhammad al-Naquib al-Attas in his work Islam and Secularism
which was first published in 1978. In this book, he expresses his belief that
"'Islamization" would liberate man from the clutches of westernization and
secularization. According to him "Islamization is the liberation of man. first
from magical, mythological and animistic, national cultural tradition, and then
from secular control over his reason and his language."^ It was, however, with
the efforts of Ismail Raji al-Faruqi that the idea of Islamization of knowledge
came to limelight, getting materialized into a full fledged movement.

A Case Study of al-Faruqi:

Ismail Raji al-Faruqi was born in Palestine in 1921. After graduating
from the American University in Beirut in 1941, he migrated to USA after the
occupation of Palestine by the Jews in 1948. He received M.A. in Philosophy
from Harvard University and another M.A. and also Ph.D. from Indiana
University. He studied Islam at al-Azhar from 1954 to 1958. He also studied
Christianity and Judaism at the McGill University.
 Chapter One

Al-Faruqi was an extremely active academician. During his years as a

visiting professor of Islamic Studies at McGill University (1958-1961), a
professor of Islamic Studies at the central Institute of Islamic Research in
Karachi (1961-1963), a visiting professor of history of religions at the Chicago
University (1963-64), an associate professor of religion at Syracuse (1964-68)
and a professor of religion at Temple University (1968-1986), he authored,
edited or translated 25 books and more than 100 articles. He was on the
editorial board of seven major journals, established and chaired the Islamic
Studies steering committee of American Academy of religion and also served
as a vice-president of Inter-Religious peace Colloquium from 1977 to 1982. He
was also one of the founders of International Institute of Islamic thought (HIT)
and the chief architect of Islamization of knowledge movement. He and his
wife Lois Lamya were assassinated at their home in Philadelphia in May 1986."
Al-Faruqi's contribution to Islamization of knowledge is undoubtedly
great. Most of his works are addressed to "Islamization of knowledge". In
particular, his monograph, Islamization of knowledge: General principles and
work plan which is essentially based upon papers and speeches delivered at
various conferences by him and his friend 'Abdul Hamid Abu Sulayman,
contains the bulk of the theoretical description of Islamization of knowledge.
His other important works dealing with Islamization of knowledge include
Towards Islamic English, Trilogue of Ibrahimic faith, Historical Atlas of the
religions of the world. The cultural Atlas of Islam etc.

Al-Faruqi describes his idea of Islamization of knowledge in detail in his

monograph Islamization of knowledge: General Principles and Work plan. In
the very beginning of the monograph, al- Faruqi presents a gloomy picture of
the Muslim Ummah in the following words "The Muslims enjoy the worst
possible image in the world today. In the mass media of the world the
 Chapter One

"Muslim" is stereotyped as aggressive, destructive, lawless, terrorist,

uncivilized, fanatic, fundamentalist, archaic and anachronistic"'*. Like many
other deep sighted Muslim reformers prior to him, al-Faruqi endeavoured to
fmd out the root causes of this problem and thereafter suggest appropriate
remedial measures. As a matter of fact, in his endeavour to trace out the root
causes, al-Faruqi noticed faults in the prevalent educational system of the
Muslim world. He in fact blamed this faulty educational system to be the
breeding ground of the crisis or what he called the "malaise of Ummah'' As he
writes: "There can be no doubt that the main locus and core of the malaise of
the Ummah is prevalent educational system. It is the breeding ground of the
disease. It is in schools and colleges that self-estrangement from Islam, from
its legacy and style, are generated and perpetuated".^ The prevalent educational
system of the Muslim world is marked by a watertight compartmentalization of
knowledge into secular, western or modern on the one hand and religious or
traditional on the other hand. Each of these approaches of education is
according to al-Faruqi, deficient in one-way or the other. The fallacy inherent
in the secular system or approach of education is that, it assumes the
superiority of western thoughts and regards them axiomatic truths that are
universally valid and impeccable. Its inadequacy is also vindicated by the fact
that even in the West , a number of scientific theories, principles and laws are
usually challenged, questioned, faulted and even condemned as invalid and
inaccurate, and therefore, unacceptable. The worst pitfall of the secular system
of education is its assumption that Qur'anic verses are to be validated and
proved with Science.^ On the other hand, the inadequacy of traditional system
of knowledge is reflected by its outright dismissal of any attempt to interpret
Islamic texts through analogies with some modern scientific principles,
concepts and discoveries and its emphasis on the closure of the door of ijitihdd
 Chapter One

and the consequent down fall of Mujtahid to a Faqih.^ This religious-secular

dualism, in turn contributed to the degeneration and stagnation of the "thought
of the Ummah" according to al-Faruqi. This separation of the religious and
secular realms of the "thought of Ummah" is glaringly in contrast to the
Islamic thought of the earlier generation. "In early Islam, the Faqih's of the
f/w/na/2-namely, the prophet's companions, their successors, the Tabi'Hn and
the great founders of the schools (R.A.A.) - were preeminently knowledgeable
in all matters affecting the lives of Muslims. The Faqihs of the classical period
were real encyclopaedists, masters of practically all the disciplines from
literature and law to astronomy and medicine". Al-Faruqi, thus, sought to
bring about an end to what he called the "malaise of Ummah" by highlighting
the need to rejuvenate the "thought of Ummah'" which had lost its originality
because of the domination of western world view and the consequent intrusion
of foreign ideas into it. It had virtually turned out to be a conglomeration of
different methodologies. The only viable means which al-Faruqi thought could
help restore originality to the "thought of Ummah" was by bridging the gulf
between religious-secular knowledge. Al-Faruqi advocated Islamization of
knowledge primarily to eliminate this religious secular dualism in the
educational system of the Muslim World and to enable the Ummah to have
clarity of vision as well as a methodology to confront the contemporary
challenges. He went on to regard Islamization of knowledge a prelude to any
genuine revival of the Ummah According to him: "There can be no hope of a
genuine revival unless the educational system is revamped and its faults
corrected. Indeed what is needed is for the system to be formed anew. The
present dualism in Muslim education, its bifurcation into an Islamic and
secular system must be removed and abolished once and for all. The two
systems must be united and integrated. The emergent system must be infused
 Chapter One

with the spirit of Islam and (made to) function as an integral part of its
ideological programme".' Further, al-Faruqi holds that it is the duty of the
Muslim academicians well versed in Qur'an and Sunnah, to master all modern
sciences and undertake the task of integrating this knowledge into the corps of
Islamic legacy after eliminating, amending and rearranging some of the
components of these sciences in accordance with the world view of Islam and
the values that it dictates. The integration of these sciences into the corps of
Islamic legacy—the concrete manifestation of which is the production of
University level text books "containing Islamized knowledge" is the essence of
what al-Faruqi called the Islamization of knowledge. "Islamization of
knowledge", al-Faruqi writes, "is in concrete terms to Islamize disciplines or
better produce University level text books recasting some twenty disciplines in
accordance with the vision of Islam".'° The task of integration, however, is not
an eclectic mixing of classical Islamic and modern western knowledge. It is
rather a systematic reorientation and restructuring of the entire field of human
knowledge in accordance with the new set of criteria and categories derived
from and based on Islamic world view. "This is then", al-Faruqi writes "the
greatest task facing the Muslim intellectuals and leaders: to recast the whole
legacy of human knowledge from the stand point of ISLAM. To recast
knowledge as ISLAM relates to it is to Islamize it, i.e. to redefine and reorder
the data, to re-evaluate the conclusions, to re-project the goals -and to do so in
such a way as to make the disciplines enrich the vision and serve the cause of
Islam. To this end, the methodological categories of Islam, namely the unity of
truth, the unity of knowledge, the unity of life, the unity of humanity and the
telic character of creation, the subservience of creation to man and man to God
must replace western categories and determine the perception of ordering of
 Chapter One

reality; so to the values of Islam should replace the western values and
direct the learning activity in every field."
Towards the end of his monograph, Islamization of
knowledge: General Principles and Work Plan, al-Faruqi introduces a
general strategy for achieving the objectives of "Islamization", which he
calls a work plan. The work plan fetches out the following steps to be
undertaken for achieving the objectives of Islamization.
1. Mastery of modem disciplines.
2. Discipline survey.
3. Mastery of Islamic legacy: The Anthology
4. Mastery of the Islamic legacy: The Analysis.
5. Establishment of the specific relevance of Islam to the disciplines.
6. Critical assessment of the modem disciplines: The state of Art
7. Critical assessment of the Islamic legacy: The state of the Art.
8. Survey of the Ummah 's maj or problems.
9. Survey of the problems of humankind.
10. Creative analysis and synthesis.
11. Recasting the disciplines under the framework of Islam the
University Text book.
12. Dissemination of Islamized knowledge.
In addition to these 12 steps, al-Famqi suggests that conferences
and seminars, and classroom workshops for Faculty training will also
aid in achieving the objectives of Islamization of knowledge.'^
SEARCH FOR A NEW METHODOLOGY:
The Islamization of knowledge movement received more
insights from a number of scholars and thinkers. Among these
'Abdul Hamid Abu Sulayman, Tmad al-Din Khalil and Taha Jabir
al- Alwani.

11
 Chapter One

particular laid special emphasis on the adoption of a comprehensive and

systematic methodology which is based on rational principles and approaches
that incorporate Islamic objectives. Highlighting the importance for devising a
new methodology for the Islamic thought, 'Abdul Hamid Abu Sulayman
writes: "Change must come from within on the basis of beliefs and values of
Ummah. Reform must begin at intellectual level especially with the
development of a disciplined and systematic methodology for thought based on
rational principles and approaches that incorporate Islamic objectives". ' Imad
al-Din-al-Khalil also acknowledges the need to develop a new methodology,
especially for dealing with the intellectual legacy of Muslims to purge it off
un-Islamic, irrelevant and abstract elements that had introduced into it over the
past few centuries under the dominance of western thought. He also stressed on
the need to sort out a method of prioritization so that this legacy is classified
into what is absolutely essential, freely accepted and so on. Taha Jabir al-
Alwani too accorded immense importance to the issue of methodology. In fact,
he portrays in clear terms the "Islamization of knowledge" as an overall
methodological enterprise. According to him, "The Islamization of knowledge
is primarily a methodological issue propositioned on the identification and
articulation of the relationship between revelation and real-existence. In its
essence, that relationship is one of integration and permeation that clarifies the
comprehensive manner in which the Qur'an deals with the real-existential and
its governing and regulating natural laws and principles".'^ He also argues that
the methodological shortcomings presently besetting the Muslim mind make
the reconstruction of mind through the development of a new methodology an
absolute necessity. He further explains that the "Islamization of knowledge is
not a cosmetic addition of religious terminology and sentiment to studies in
social sciences and humanities or the grafting of relevant Qur'anic verses on to

12
 Chapter One

the sciences or disciplines intended for Islamization. Islamization of

knowledge may be viewed as a methodological and epistemological

rearrangement of the sciences and their principles". The new

methodology advocated by these and many other scholars was to be

blazed in a manner as to overcome the inadequacy of traditional

methodology on the one hand and at the same time eliminate the

dominating influence of the western methodology on the other hand.

The inadequacy of traditional methodology as pointed out by al-

Faruqi "reveals itself in two diametrically opposed tendencies i.e. the

tendency to restrict the field of ijitihad to legal reasoning, subsuming

all modem problems under legal categories thereby reducing the

Mijtahid to a Faqih and, the tendency to eliminate all criteria based

on reason by adopting a "purely intuitive and esoteric

methodology."'^ On the other hand, the problem with western

methodology is its exclusive reliance on reason and complete

rejection of revelation as a source of knowledge or guidance. Thus

redefinition of the scope of ijitihad to establish its relevance and use

in all spheres of life including the legal, economic, political, social

and cultural aspects, the classification of the role of Faqih and the

rectification of the relation between revelation and reason are to be

the main qualities to enrich and adorn the new methodology which

these scholars aspired to develop.

13
 Chapter One

ISLAMIZATION OF DISCIPLINES:
In view of al-Faruqi, the "concrete manifestation" of Islamization of
knowledge is the Islamization of disciplines or more specifically the
production of University level text books containing Islamized knowledge
pertaining to some twenty disciplines. The natural or pure sciences, however,
are not as amenable to Islamization as the social sciences are. It is because the
social sciences are extremely crucial in shaping peoples' values and regulating
their lives in this World.
Economics
The "Islamization of knowledge" drive initiated by Ismail Raji al-
Faruqi has perhaps matured more in Islamic economics than in any other
discipline. In fact since the holding of Islamic conference on Islamic
economics in Mecca in Feberuary.1976 and the subsequent establishment of
international centre for research in Islamic economics, the subject began to be
explored by many Islamic specialists in the field. The initial insights came
from scholars like 'Abdul Badi Saqr, {Islamic Economics: The Basic
Concepts), Muhammad Shawqi al-Fanjari {Islamic Economic Doctrines).
Sheikh Manna al-Qattan {Meaning of Islamic Economics) M. Anas al-Zarqa.
Yusuf-al-Qaradhavi, Hasan Abbas Zaki and many more. In the subsequent
years, scholars like M.N. Siddiqui, Umar Chapra, F.R. Faridi, Muhammad
Akram Khan, Khurshid Ahmad, 'Abdul Azim Islahi and many others earned
distinction in the field of Islamic economics because of their valuable
contributions to it. It is not possible to discuss all the issues involved in Islamic
economics here. Few may be mentioned here for the sake of understanding the
distinct character of Islamic economics as against the modern western
economics. The issue of ownership is an important issue in Islamic economics.
According to Muhammad Nejatullah Siddiqui there is a consensus among the

14
 Chapter One

Muslim scholars that real ownership belongs to God and that man holds
property in trust for which he is accountable to Him; but they differ in their
views on the issue of private and public ownership. Siddiqui concludes that
these differences centre around three main points:
(a) The central position of private ownership.
(b) The relative scope of public and private ownership.
(c) The degree of social control on private ownership rights and the
circumstances justifying abrogation or abridgement of such
rights.'^ He further states that many scholars like G.A. Parwez
{Qur'anic Economics)
Nasir A. Sheikh {Some Aspects of the Constitution and Economics of Islam) in
Pakistan and many Arab socialists assert that Islam accords central position to
social ownership whereas the individual ownership is confined to matters of
consumption, living quarters etc. He also quotes Abd-al-Qadir Audah in
support of the socialist thinkers. On the other hand, thinkers like 'Abdul Hamid
Abu Sulayman, Baqar-al-Sadar and Ibrahim-al-Tahawi approach this subject in
an eclectic manner conceding that individual ownership, state ownership and
communal ownership exist parallel to one another in Islamic law. Siddiqui
mentions a third category of scholars who emphasize on central place to
individual ownership in Islam. These scholars include Mawdudi, (Ma'ashiat-e-
Islam; i.e. Economics of Islam) and Sayyid Qutb, {Social Justice in Islam). ^"^
Another important issue is the issue of distribution of wealth. According to
Abul Hasan M.Sadeq {Distribution of Wealth in Islam), in principle, there are
three ways of acquiring and distributing wealth in Islam. These are (i)
inheritance in the wealth left by a relative at the time of death (ii) direct
participation in the process of production and (iii) right of share of the poor

15
 Chapter One

and the needy in the wealth of the rich declared by Allah, compulsory and
optional.•^^
Another issue discussed by Muslim thinkers concerns the abolition of
interest. The Islamic economists have analyzed the role of interest in the
economy and have traced the consequences of its abolition. According to M.N.
Siddiqui, the main reason why Islam abolishes interest is that it is oppression
involving exploitation. In the case of consumption loans it violates the basic
function for which God has created, which envisages that the needy be
supported by those who have surplus wealth. In the case of productive loans,
guaranteed return to capital is unjust in view of the uncertainty surrounding
entrepreneurial profits.
The second reason why interest has been abolished is that it transfers
wealth from the poor to the rich, increasing inequality in the distribution of
wealth. It also negates the values of co-operation and brotherhood which are
seen as basic values in Islamic philosophy.
The third reason for its abolition is that it creates an idle class of
people who receive their income from accumulated wealth. The society is
deprived of the labour and enterprise of these people^'.
Another issue is the issue of growth and development. Islam insists on
equitable distribution of wealth. Likewise it insists on development that does
not lead to the widening of inequalities in the society. In fact, basing its
concept of development on the principles of Tawhid, Khilafah, universal
brotherhood, justice, resource as trust, need fulfillment, respectable source of
earning, equitable distribution of income and wealth, growth and stability,
Islam encourages what is now popularly termed as "sustainable
development." It guarantees both intra-generational and intergenerational

16
 Chapter One

equity. All its teachings cater to the premise "To meet the needs of present
without destroying the abilities of future generations to meet their own needs."

Political Science:
One of the prime objectives of Islamization of knowledge is to address
the problem of methodological deficiency besetting the Ummah. 'Abdul Hamid
Abu Sulayman finds this methodological deficiency in the realm of Islamic
political studies and international relations. According to him, the deficiency in
methodology has rendered Islamic political studies inadequate and this is
despite the loftiness of principles such as the system of caliphate, Slnira.
justice, brotherhood, equality, freedom and responsibility behind them. There
are two types of inadequacies in Islamic political studies according to him.
These are:
(i) Misconceptions about original texts and models which are the source of
Islamic vision that regulates thought and Jihad.
(ii) The perilous, waive, mindless drive for westernization, whose influence
some of our intellectuals have opted for embracing concepts and systems
which have distorted our thought and blurred our vision.'^
Islamization of knowledge in general and that of political science in particular
is essential according to him for the Ummah to bring about a genuine reform.
Without eliminating the inadequacies of this discipline, the Ummah according
to him will not be able to reconstruct itself and produce able cadres of leaders.
Muslim scholars have written a lot about Islamic politics. While the traditional
works in this field discuss issues like nature of Caliphate, qualifications of
Caliph, election of Caliph, Shura and the system of justice and so on. the
contemporary Muslim writings in this field seem to be baffiing with such
issues as Islam and democracy, Islam and secularism, Islam and the new World

17
 Chapter One

order and so on. In the realm of Islamic International relations, scholars like
Majid Khadduri (The Islamic theory of International relations and its
Contemporary relevance) and 'Abdul Hamid Abu Sulayman (Towards an
Islamic theory of International relations: New directions for methodology and
thought) have made immensely valuable and original contributions. Khadduri
argues in his work, that the "ultimate objective of Islam was to establish peace
within the territory brought under the pale of its public order and to expand the
area of the validity of that order to include the entire World."
In a similar vein 'Abdul Hamid Abu Sulayman contends that "Islamic
theory and philosophy of relations among nations is the only adequate
philosophy of peace in the contemporary world. It is the only philosophy,
concept or approach that emphasizes the common origin, interest and destiny of
man as the only firm base for understanding man's nature, interpersonal
relations and group interactions. Man's interests and relations in Islam look
like overlapping circles. Other World ideologies and philosophies focus on
conflict management and consequently on war. The western philosophies of
nationalism and class conflict emphasize the negative factor of conflicting
perceptions, interests, and destinies. This attitude of conflict also leads to war
and destruction"^^
Some of the other notable scholars who have made valuable
contributions to Islamization of political science include, Mahmud A. Ghazi
'political and constitutional thought: some guidelines for Islamization" in
Islam: source and Purpose of knowledge, (Herndon, Virginia, HIT. 1988, Pp.
119-130.), Obaidullah Fahad, 'Islamization of political science: some
methodological issues' in journal of objective studies,(^ew Delhi, India), Vol.
3, N o . l , January 1991, Pp. 107-123, 'Abdul Rashid Moten, Political science .
An Islamic perspective, Basingstake, UK: Macmillan, 1996, Muhammad

18
 Chapter One

Anisuzzaman, 'Outlining Islamic Public Administration: An exploratory

approach' in AJISS Vol.7, No.3, 1990, Pp 305-313, and Mona "Abdul F a d l
'Paradigms in Political Science Revisited: critical; options and Muslim
perspective' in yi7/55 Vol. 6, No. 1, 1989, Ppl 19-124.

Sociology:
Sociology is regarded as the vastest discipline, among social sciences
covering political, economic, psychological and historical realms as well.
Many Muslim thinkers have made significant contributions in this field.
Notably Ibn Khaldun (1332-1406 AD)* and al-Biruni** among the classical
thinkers have made seminal contributions. In fact Sorokin Zimmerman and
Gilpin have regarded Ibn Khaldun to be the father of sociology and Toynbee
hailed his Muqadimah as the greatest work in the philosophy of history.
However, the discipline of sociology as we have it today has its origins in the
West. Its methodological and conceptual corps was by and large rooted in the
West. Thus Euro-centrism is one of the easily discernible underlying
philosophies of modern sociology .In addition the scientific or Cartesian
epistemology which emphasizes the objectivity and value neutrality, inform the
edifice of sociology.'^''
According to A. R. Momin, there is a sharp divergence between the
Cartesian epistemology which projects a reductionist and deterministic
conception of man, mechanist conception of society and a duality of mind and
body on the one hand, and Islamic epistemology and ontology, which is
characterized by the noble principles of Tawheed, universalism, egalitarianism,
the brotherhood of mankind and the ascendancy of moral dimension of

' Wall al-Din 'Abd al-Rahman ibn Muahmmad Ibn Hasan ibn Khaldun, the greatest Arab historian, who de\eloped one of
the earliest non religious philosophies of history, contained n his master piece, Muqaddimah.
" Abu Rayhan Muhammad bin Ahmad al- Biruni, renowned as the Ptolemy of his age, was a distinguished astronomer,
mathematician, geologist, geographer and physicist.

19
 Chapter One

mankind on the other hand. Therefore, he suggests that all professional

disciplines should be informed with Islamic epistemology.
A. R. Momin argues that the Islamic sociology, informed by Islamic
epistemology has the potential and the promise to offer a corrective to the
pervasive Euro-centrism of western sociology. It can critically, he adds,
examine in a broad cross cultural perspective and within the framework of
Islamic epistemology, the adequacy and universality of key conceptual
categories in western sociology: role, status, socialization, community, power
alienation, the dichotomy of the sacred and the profane and of tradition and
modernity.^^ Many Muslim scholars have attempted to devise a methodological
and conceptual framework of what they conceive to be an Islamic sociology.
Some important of such scholarly attempts include.
(i) "Sociological Realism: an Islamic Paradigm" by BA- Yunus, Ilyas, in
^ J / 5 5 Vol.8 No. 1 1991 PP-45-66)
(ii) Aspects of Sociology of Islam by Serif Mardin.
(iii) Islamic Sociology: Towards a conceptual framework by A.R. Momin.
(iv) Towards a definition of Islamic Sociology by Hasan Zaman.
Closely related to sociology is the discipline of Anthropology which
broadly deals with the study of mankind. Among the Muslim scholars who
have made attempts towards the Isamization of this discipline, the contribution
of S. Akbar Ahmad of Pakistan is remarkable. After undertaking a serious and
systematic analytical study of western Anthropology, Akbar arrived at some
useful conclusions, needed for the Islamization of this discipline. According to
him, there are three methodological assumptions in western Anthropology that
must be removed. First, he states that most anthropologists are ethno-centrists.
They define the human person or society in terms of the natural, physical and
psychic characters of the ethnic group to which the object of study belongs.

20
 Chapter One

They do not see human person as a universal phenomenon transcending space,

time and ethnicity, though standing within them. In their view man is not the
vicegerent of Allah, the cosmic agent who is capable of manifesting the
absolute on earth.
Second, most Anthropologists regard Muslim societies as fossils drawn
from a past age, not as living contemporaries with as much or greater claim to
the present and the future of this globe. Their judgment is vitiated by this
prejudice which causes them to identify with the present and worthiness with
their own ideology and civilization, he contends. Third, Akbar states that most
anthropologists perceive man as the necessary consequence of the interplay of
geographic, historical and social forces to which he adjusts by reaction to their
pressure or influence. They assume that an understanding of this ''natural"
process of human development is a necessary and exhaustive understanding of
human nature. For them, only what is observable, measurable and materially
sensible is "natural". In their study man seems to be made as well as dwarfed-
by circumstances of his existence, he is always the product of historical and
natural factors, never the master to whom the angels were ordered to prostrate
themselves.''°
Towards the end of his paper. Towards an Islamic Anthropology, Akbar
makes following recommendations.
(i) A simple, lucid sociological account of the life of the Prophet
Muhammad (SAW) be prepared by a Muslim and it should address a
wide audience-both Muslim and non-Muslim and should be neither too
academic nor too abstruse,
(ii) One major anthropological textbook of high standard should be produced
and then translated into the main languages of the Muslim World. It

21
 Chapter One

should be used at the B.A. level and include sections on each major
cultural zone,
(iii) Anthropological monographs on each major Islamic region should be
produced for distribution in the Muslim World. These monographs
should be simple, lucid, with attractive photographs, and used in
Colleges and Universities,
(iv) Visits of Muslim Anthropologists within Muslim countries should be
arranged and encouraged and joint projects initiated.
(v) Long-term studies should be conducted comparing the major social
categories, which would help us better understand and reach conclusions
regarding Muslim society and its immediate contemporary problems,
(vi) Practical and development-oriented social studies should be framed in
order to enable us to better plan for Muslim society in 20'^ and 2 P '
centuries.

(vii) The ethnographic and anthropological content from the writings of the
great Muslim writers should be extracted and compiled in a discrete set
of volumes. In this exercise classical Islamic scholars will have to assist
the anthropologists^\
Psychology:
Islamization of knowledge primarily deals with the social sciences, as
they play an important role in shaping people's values and regulating their
lives in this world. Psychology being the study of behaviour is of special
interest for Islamization in that it will help people understand and remodel their
behaviour within the Islamic framework. The western Psychology operates
largely in the materialistic system dictated by materialistic values while
ignoring the spiritual aspect in the study of human personality. Islamic
Psychology on the other hand, aims at regulating behaviour in the direction of

22
 Chapter One

the divine will, with the goal of bringing worldly as well as spiritual success to
man^^. Quite a few attempts have been made at integrating Psychology into the
Islamic framework. One such recent attempt took place in the form of a major
conference on counseling and psychotherapy from the Islamic perspective held
in Kuala Lumpur, Malaysia in 1997. It gave birth to the International
Association of Muslim Psychologists (lAMP). In 1980^ a similar conference
was held in Lahore, Pakistan. The noted scholars who have made valuable
contributions to the development of Islamic Psychology include, Louay M. Safi
{Isldmization of Psychology from adoption to sublimation), Al-Zubair Bashir
Taha (The Quranic technique of cognitive behaviour), Z.A. Ansari (Quranic
concept of human Psyche HIT, Pakistan 1994); M. Najati {Quran and
Psychology, Beirut: Dar-al-Shuruq-1981), Shafiq Alawneh {Human motivation:
an Islamic perspective), and Akbar Hussain {Islamic psychology : Emergence
of a new field. New Global Vision publications, 2006)
Education:
Muslim Scholars find the modern concept of education as being
materialistic in nature, ethnocentric and based on the denial of truth and hatred
for religion. Although they realize that it has brought creativity in education,
but it has also resulted in the breakdown of family life and the spreading of
unethical behaviour. Viewed from these perspectives of values, the
Islamization of Education in their view means to bring morality back to
education and restore family and communities. This can be done by giving up
the principles of secularism that rest on the presumed materlization of value
and bracketing of morality. What they try to convince is that Islamic principles
of education are in no way an obstacle to creativity or to scientific inventions.
Instead, an Islamic education shall restore the belief in God, the unity of life,
the universality of mankind. This argument is based on the empirical

23
 Chapter One

observation that the material methodologies presently taught in Muslim World

are copied from the western one's and are devoid of the vision which animated
them in the West.^^
It is pertinent to quote from the recommendations of the first World
Conference on Muslim education held in 1977 at Makkah:
"Education should aim at the balanced growth of total personality of
man both individually and collectively, through the training of man's spirit,
intellectual, the rational self, feelings and bodily senses. Education should
therefore, cater to the growth of man in its entire aspects- spiritual, intellectual,
imaginative. Physical, Scientific, Linguistics and motivate all these aspects
towards goodness and attainment of perfection. The ultimate aim of Muslim
education is the realization of complete submission to Allah on the level of the
individual, the Community, and humanity at large". '^ The noteworthy scholars
who have made valuable contributions in the field of education include Syed
Ali Ashraf (Islamization of Education: The Islamic frame of reference II,
Muslim Educational Quarterly, Cambridge, UK Vol. 6, No. 4, 1989, Ppl-6),
Syed Muhammad al-Naquib al-Attas {The concept of Educational in Islam: A
framework for an Islamic philosophy of Educational, Kualalumpur:
International Institute of Islamic Thought and Civilization, 1991) S. A. A.
Hosseini ( Some remarks on the principle of Islamic Education, Tehran, Iran:
Office of the Islamic publication, 1992), and M. Hasan Siddiqui {Islamic
Education: An objective Analysis, Aligarh, India: AMU press, 1999).
Pure or Abstract Science:

Islamization of modern empirical knowledge is an effort to assimilate

this knowledge in an Islamic framework with a view to use this knowledge for
the greater good of Muslim society. It is an attempt to understand and adopt all

24
 Chapter One

that is good in this knowledge by integrating it with traditional Islamic

knowledge.^^
The modern science and technology is value-neutral, yet leading
among other things, to unprecedented damage to man's social, moral,
psychological, economic and environmental systems. The Islamization of this
discipline is likely to contribute to the checking and stoppage of its misuse; and
make it serve humanity with due regards to religious beliefs and moral
values.^^
Other Disciplines:
In addition to the Islamization of these disciplines, attempts have also
been made towards the Islamization of English, Linguistics, Law, Philosophy
and Science and Technology as well. In the field of English, Al-Faruqi"s
Towards Islamic English is worth mentioning. In this work he has attempted to
clarify terms, phrases, words and concepts whose meanings have become
distorted due to faulty translations and transliterations. As for as the
Islamization of Law is concerned, Ahmad Ibrahim opines that "the study of
Fiqh (Islamic Law) and of UsUl al-Fiqh (Islamic Jurisprudence) should be
linked with and bear on our contemporary lives, as they are actually lived and
experienced, and their problems and issues, with particular emphasis on
Islamic solutions as they must be applied in an integrated form in Muslim
society. The study oi Shariah with all its related braches should form the core
course in the faculties of law together with comparative studies between
Shariah and secular laws in the advanced stages of study. Such courses should
be given by a panel of specialists who, in virtue of their deep faith,
commitment and scholarship, are competent to elucidate the integral,
comprehensive, and sublime character of the Shariah as an effective instrument
in serving the interests of the people, meeting the needs of the community, and

25
 Chapter One

avoiding the pitfalls arising from the application of secular laws as have been
recognized by contemporary capitalist and communist societies alike.' In the
field of philosophy, Roger Garaudy presents useful views in his article ""The
Balance Sheet of Western Philosophy in this Century. According to him the
central problem for Muslims today is not the integration of the philosophy of
Aristotle and the Greeks into Islamic view, which in the past had severed the
Muslims from the straight path. Nor is it the integration of that philosophy into
the Islamic view which has dominated the West since the Renaissance and
which has only deepened man's doubt of his own significance and even driven
him to despair.

On the contrary the Muslim thinker today needs to learn from western
philosophy nothing but its critical methodology, which is really its essential
core, from Socrates to Galileo, from Kant to Husserl. The Muslim thinker
needs to go back to the period of the first "secession" of the West (6'^ century
B.C) when human thought first posed the fundamental issues of life: (1) the
relation of man to God, to other men and to nature: and (2) the meaning and
TO

purpose of life, of death, of history". In the field of Linguistics Sayjid

Mohammad Seyed has made a valuable contribution towards Islamization of
this discipline. According to him, "the ultimate goal of Linguistics is not to
study a particular language and discover language-specific rules but to find out
the universal features of human language in general-their structures and
behaviours in so far as they help one to understand the innate capacity of
human beings to acquire a language and to produce infinite sentences after
being exposed to a limited corpus of that language".^^

26
 Chapter One

SOME PROMINENT ORGANIZATIONS AND INSTITUTIONS

Association of Muslim Social Scientists (AMSS):
This association owes its origin to the realization on the part of a
group of Muslim youth that the crisis besetting the Ummah is primarily in its
thought. Such group of Muslim youth reached this conclusion after
reevaluating and reassessing various Islamic movements in the Islamic World
while attending different Universities in the United States and by holding a
series of Seminars between 1968 and 1977. The AMSS was founded in 1972
under the umbrella of the MSA (The Muslim Students' Association of the US
and Canada). The AMSS reached out to many movement leaders, scholars, and
social scientists, both within and outside the US, to debate the issue of crisis of
thought and seek their critical evaluation. Such efforts culminated in the
holding of "The first International Conference on Islamization of knowledge"
in Switzerland in 1977. About 30 invited participants of this conference
coming from different parts of the world reached to a unanimous consensus
that the crisis of the Ummah is rooted in the thought and mind of the
Muslims.'*'^

The main purpose of AMSS was to provide a forum for both Muslim
and non-Muslim social scientists interested in pursuing Islamically-orientcd
research and scholarship in the social sciences.
In order to help scholars with their activities, AMSS organizes
specialized seminars and an annual conference to help its members keep
current on those developments and people who are relevant to their particular
fields, and identifies other social scientists who share similar interests. The
AMSS then encourages them, through its seminars, conferences and annual
convention to discover the many ways in which Islam is relevant to their
disciplines.

27
 Chapter One

AMSS co-operates in a variety of ways with other research and

Islamic organizations with similar goals. In addition, AMSS introduces its
members to placement opportunities and explores possibilities of initiation and
participation in research projects through active contact with Universities and
research centers interested in Islam and its role in the modern world.
AMSS has contributed immensely to the Islamization of knowledge
movement through holding annual conferences, publishing books, particular
the American Journal of Islamic social sciences in association with III I.
Among the annual conferences held so far, the following may be mentioned:
1. The 35"" annual conference of AMSS, "Muslim identities: Shifting
boundaries and Dialogues" Co-sponsored by Hartford seminary, Hartford,
Connecticut. October 27-29, 2006.
2. The 34"* annual conference of AMSS, "Muslims and Islam in the chaotic
Modern world: Relations of Muslims among themselves and with other"
Co-sponsored by Temple University, Philadelphia, Pennsylvania, September
30-October2, 2005.
3. The 33"^ annual conference of AMSS, "Revising Modernity: challenges and
possibilities for ISLAM" Co-sponsored by George Mason University:
Center for Global studies and Islamic studies program, Arlington campus,
Virginia, September 24-26, 2004
4. The 32"'' annual conference of AMSS, "East meets West: understanding the
Muslim presence in Europe and North America" co-sponsored by Indiana
University: Middle Eastern and Islamic studies program and Department of
Near Eastern Languages and Cultures, 2003
5. The 3 1 " annual conference of AMSS, "The Muslim World After September
11; Agenda for change" Co-sponsored by the American university,
Washington, DC October 25-27-2002.

28
 Chapter One

6. The 30th annual conference of AMSS, "Religion and Society in the Global
Epoch" Co-sponsored by Muslims in the American public squat project
(MAPS), University of Michigan Dearborn, Michigan 26-28-October,
2001.^^
International Institute of Islamic Thought (HIT):
Besides concluding that the crisis of Ummah is in its thought, the
Switzerland Conference also concluded that the complexity of the crisis, both
in its historical and present day dimensions, make it far beyond the capability
of individual efforts, no matter how dedicated and sincere one may be. It was
then agreed that a collective effort is needed in the form of specialized
institutions working specifically toward a resolution of the crisis. It was in
response to this call that, in 1981, the International Institute of Islamic thought
(HIT) was founded and registered in the United States of America to:
(i) Provide a comprehensive Islamic outlook through elucidating the principles
of Islam and relating them to relevant issues of contemporary thought,
(ii) Regain the intellectual, cultural, and civilizational identity of the Ummah
through the Islamization of the humanities and Social Sciences.
(iii) Rectify the methodology of contemporary Islamic thought in order to
enable it to resume its contribution to the progress of human civilization and
give it meaning and direction in line with the values and objectives of Islam.'''
The institute seeks to achieve its objective by:
A. Holding focused academic Seminars and Conference. The institute has so
far held a number of International Conference. Three of them deserve mention
here.
The second international conference on "Islamization of knowledge"
(Islamabad, Pakistan, 1983): This Conference was held by the HIT in co-
operation with the International Islamic University, Islamabad and was

29
 Chapter One

attended by a number of prominent scholars and leaders who presented and

discussed issues on Islamic thought and knowledge. The participants called for
a first step to be taken in the reform of Muslim thought by addressing the
problem of the body of western knowledge and Islamic heritage and legacy.
The need to critique, analyze and reformulate western disciplines in a form that
deals with revelation as a source of knowledge was heavily stressed.
(II) The third International Conference on Islamization of knowledge
(Kuala Lumpur, Malaysia-1984):
This conference was co-sponsored by the Malaysian Ministry of Youth and
Culture. The call for papers was sent to an extensive list of about 10,000
individuals and organizations all over the world. The working paper presented
a summary of the earlier conferences of the condition of Muslims and the need
for Islamization of knowledge. Scholars and researchers were urged to submit
their papers in the disciplines of Economics, Sociology, Psychology,
Anthropology, Political Science and International Relations and Philosophy.
The paper called for a survey of the present state of each discipline, a
critical evaluation of its achievements, and suggestions for its Islamization.
Among other things, the third conference aimed at the following,
(i) To develop plans for the reform of the foundation of thinking in the
Muslim mind, with specific reference to its methodology and future
priorities,
(ii) To critique and discuss the forty papers which were accepted for
presentation (out of more than 150 papers received),
(iii) To develop an outline for the Islamization of each of the above seven
disciplines.''^
The fourth international conference on Islamization of knowledge (Khartoum,
Sudan. 1987):

30
 Chapter One

The theme of this conference was "Methodology of Islamic thought

and Islamization of Behavioral Sciences". A total of 38 papers were accepted
for presentation and some 50 scholars were selected to present and discuss, fhe
results of this conference, however, fell short of aspirations and hopes of ;'
International Institute of Islamic thought.''
The other methods adopted by the institute for achieving its goals include:
B: Supporting and publishing selected works of scholars and researchers in
academic research centers in the Muslim world and the West and:
C. By directing academic studies toward furthering work on issues of Islamic
thought and Islamization of knowledge. The institute has published a number
of works in this direction. Some of the important works are listed below:
1. Toward an Islamic Theory of International Relations; New Directions for
Methodology and Thought, 2"'' revised edition (1414/1993), by '"Abdul
Hamid Abu Sulayman.
2. Islamization of knowledgeiGeneral Principles and Work Plan, 3rd edition
(1409/1989.
3 Toward Islamic Anthropology: Definition, Dogma, and Directions
(1406/1986) by Akbar S. Ahmad.
4 Toward Islamic English (1406/1986) by Ismail Raji al-Faruqi.
5 Modelling Interest-Free Economy: A Study in Microeconomics and
Development (1407/1987), by Muhammad Anwar.
6 Islam: Source and Purpose of Knowledge, papers presented to the Second
International conference of Islamic Thought and the Islamization of
knowledge (1409/1988).
7 Toward Islamization of Disciplines, Papers presented to the Third
International Conference on Islamic Thought and the Islamization of
knowledge (1409/1988).

31
 Chapter One

8 The Organization of the Islamic Conference: An Introduction to an Islamic

Political Institution (1409/1988).
9 Where East Meets West: The West on the Agenda of the Islamic Revival
(1412/1992) by Mona Abul-Fadl.
10 Qur'anic Concept of Human Psyche: Papers presented to a special seminar
organized by HIT Pakistan (1412/1992), edited by Zafar Afaq Ansari.
11 Islam and the Economic Challenge by M. Umer Chapra, published jointly
with the Islamic Foundation (U.K.) (1412/1992).

12 Resource Mobilization and Investment in an Islamic Economic Framework.

Papers presented to the 3''' International Islamic Economics Seminar
(1412/1991), edited by Sattar Zaidi.
Journals:
1. American Journal of Islamic Social Sciences (AJISS). A quarterly published
jointly with AMSS, U.S.A
2. Muslims World Book Review and Index of Islamic Literature (MWBR). A
quarterly published jointly with the Islamic Foundation (U.K)
3. Isldmiyat al-Ma'rifah.
Achievements:
According to Jamal Barzinji, the most valuable achievement of HIT in
the first 15 years has properly been the awareness it brought among the
scholars and intellectuals world over. HIT seminars and publications assured
that the need for ISLAMIZATION OF KNOWLEDGE and dilemma of the
Ummah in its crisis of thought is debated, discussed and researched in every
serious institution of Islamic learning.''^ Outside the US, the International
Islamic University Malaysia and the International Islamic University Pakistan
have been two big contributors to the Islamization of knowledge movement. In

32
 Chapter One

India it has been the Institute of Objective Studies (lOS) which took keen
interest in promoting the Islamization of knowledge.
Institute of Objective Studies (India).
This institute was founded in 1986 to promote directional and purposive
research with a view to generating understanding and awareness about
conceptual issues and current problems, and it highlights the ethical and moral
dimensions of social dynamics.
Objectives of lOS are:

(i) To set up institutes, centers and research facilities in various fields of the
social sciences.

(ii) To undertake research on problems and issues of social importance.

(iii) To provide a forum for contact and exchange of views among social
scientists.

(iv) To co-operate and co-ordinate with all individuals, organizations and

institutions that are working for identical objectives at the national or
international level.

(v) To award fellowships and scholarships for promoting the aims and
objectives of the lOS.

To publish books, pamphlets, periodicals, monographs and project

reports for wider dissemination of the Institute's programmes and point of
48
View.

In specific terms, the lOS has contributed to Islamization of knowledge

movement through (i) publication of books, research papers etc. and (ii)
through organizing workshop and symposiums.

33
 Chapter One

Besides publication of books, papers and articles the Institute has

conducted a number of seminars, workshops and symposia for the promoting of
Islamization of knowledge. Here is a list of some of the important ones:

S.NO THEME CATEGORY DATE PLACE

1 Identification of Issues and Seminar 19-20 March New
problems of Muslims and 1988 Delhi
the Nation and
"Islamization of
knowledge"
2 Towards Understanding Seminar 26-27 Madras
History In Islamic December,1988
Perspective
3 Islamic Economics and International 21-24 July, New
Economy of Indian Seminar 1989 Delhi
Muslims
4 ""Islamization of Workshop 28-31 New
knowledge" December, 1989 Delhi
5 Research Methodology in Seminar 24-25 AHgarh
Islamic Perspective February, 1991
6 Islamic Perspective Regional 31August- Madras

(i) Research methodology in Islamic perspective: (by Muhammad Muquim; published in 1994)
(ii) Islamic Perspective of methodology in Social Phenomenal Context ( by Jamil Faruqi in Journal of
objective studies (JOS) (New Delhi, India, Vol.3, No.2 July 1991)
(iii) Islamization of economics: The Indian and global context" (by F.R. Faridi in JOS, Vol 2. No 1.
1990).
(iv) 'The case of Islamic economics' (by F.R. Faridi in JOS, Vol.6 No.I 1994).
(v) Islamic Economics methodology (by Muhammad Anwar in JOS, Vol.2, No.2 1990).
(vi) "Ethics and Economics: An Islamic perspective" (by Syed Iqbal Mehdi in JOS. Vol.7, No.2, Jul.
1995).
(vii) "Population growth and Economic Development: An Islamic perspective" (by P. Ibrahim in JOS,
vol.6. No.2 July.1994).
(viii) "Islamic Banking: Some unlettered issues of stability and growth" (by T.R. Bishani in JOS.
Vol.4, No. I, July 1992.
(ix) "Contemporary experiences of Islamic Banks : A Survey" (by Ausaf Ahmad in JOS Vol.4. No.I
1992)
(x) "Islamic Sociology: Towards a conceptual framework" (by A.R. Momin in JOS. Vol. 4. No 1 Julv
1992)
(xi) "Islamic Concept of Society" (by Jamil Farooqi in JOS, Vol.4, No. I, July 1992)
(xii) "The Structure of society-The Islamic concept" (by M.K.A. Siddiqui in JOS Vol: 6, No.2 Julv
1994).
(xiii) "Islamization of political Science: Some methodological issues" (by Obaidullah Fahad in JOS.
Vol: 3, No:I, January 1991).
(xiv) "A brief note on Psychology in Islamic perspective" (by Shamim Ahmad Ansari in JOS. Vol.8.
No.I, 1996).

34
 Chapter One

Seminar 01 September, 1
991
7 Sociology in Islamic Workshop 16-17 New
Perspective NOV.1991 Delhi
8 Islamization of Disciplines Orientation 27-30 New
Programme December, 1991 Delhi
9 Psychology in Islamic Workshop 02-03May, New
Perspective 1992 Delhi
10 Historiography in Islamic Seminar 19-21 Febuary, New
Perspective 1993 Delhi
11 Islamic Social System Workshop 30-31 New
October, 1994 Delhi
12 Epistemology in Social Workshop 28-29 New
Sciences: Towards An January, 1995 Delhi
Islamic Framework
13 Theory of Knowledge in Seminar 10-12 Aligarh
Islamic Perspective March, 1995
14 "Islamization of Workshop 09-12 Jan,1996 New
knowledge" and Research Delhi
Methodology in Islamic
Perspective
15 Global Scenario and Seminar 09 New
Alternate Islamic Model November,199 Delhi
6
16 Islamization of Social Workshop 16 March, Calicut
Sciences 1997
17 Islamic Economics and Orientation 09-10 May, Calicut
Interest Free Banking Programme 1998
18 Islamic Economics Orientation 27-28 Chennai
Programme February, 1999

The Muslim Association for Advancement of Science (MAAS) and Centre

for Studies on Science (Aligarh):
MASS was established on 30'*^ April 1983 at Aligarh, India in a meeting
of young Muslim Scientists coming from different parts of India.
Aims and Objective of MASS are:
(i) To foster the study of Science among the young Muslim scientists in the
Islamic perspective.

35
 Chapter One

(ii) To study the development of Science in meeting the spiritual and moral
requirements of human beings and encourage efforts meant for
integrating Science and Humanities with life,
(iii) To propagate among the Muslim masses, the importance of study of
Science and to inculcate a true spirit of enquiry in them,
(iv) To foster among young Muslim scientists the study of History,
Philosophy and Sociology of Science, in order to understand, ascertain
and critically assess the factors and the turning points responsible for
developing Science along the mechanistic lines, resulting in alienation
between animate and inanimate constituents of the world,
(v) To foster the study of Science in a systems framework, as provided by
religion and work out its foundation in religious term of reference,
(vi) To co-operate in all such efforts which are directed at developing
Science and scientific method, consistent with the human nature, capable
of appreciating both the tangible and intangible relatives.'*'^
Mass also conducts orientation programmes essentially meant for
integrating Science with Ethics, seminars and workshops meant for introducing
young scientists with newer and latest developments in scientific research
methods, and training courses in collaboration with Centre for Studies on
Science, meant for teaching History, Sociology, Philosophy and current issues
related to Science and society debate to fresh research scholars. Here is a list of
seminars and workshops conducted by MASS so far:
1. Quest for New Science, 8-11 Nov. 1984, Aligarh, India
2. Islam and science, August, 1986, Calicut, India.
3. Muslims in science and Technology, November. 1990, Kolkta, India.
4. Global warming climate changes, March, 2003, Aligarh
5. Consciousness: Problems and Approaches, April, 2003, Aligarh

36
 Chapter One

6. Education of Science and Indian Muslims, May, New Delhi, India.

Research Schemes: MAAS sponsors two types of research schemes, one in the
experimental Science and the other related to Science and Ethics. The former
type is run in laboratories of the Universities while the latter is carried out at
Centre for Studies on Science, Aligarh.
Publications: Apart from books and monographs the MASS publishes MASS
newsletter for free distribution, biannual journal of Islamic Science, a quarterly
journal of Chemical and Environmental research and an Urdu magazine Ayat in
collaboration with Centre for Studies on Science*.

'Some MAAS publications related to "Isiamization of knowledge"

(i) Nasim, Butt, "al Faruqi and Ziauddin Sardar: "Isiamization of knowledge" or
the Social construction of New Disciplines" MASS Journal of Islamic Science
(Aligarh I n d i a ) , Vol.5, No. 2, 1989.
(ii) Askari, Muhammad Hassan : " A critique of Western intellectual heritage : An
Islamic perspective"-part 1,2, & 3 In MASS Journals of Islamic Science, Vol. 3,
No 1, 1987; Vol. 4 N o . l , 1988 and Vol. 4, No.2 1988 respectively.
(Mi) Ilyas, Muhammad, "The importance of Islamic Astronomy In Islamic Studies as
a civilization Element In MASS Journal of Islamic Science Vol. 13 No. 1 and 2
Jan. - D e c , 1997.
(iv) Farshid far, Abollghassem, "Basic elements of Islamic Psychology' MASS
Journal of Islamic Science, Vol. 2 No 1 January-June 1986.
(v) Atta, S. Muhammad. "Psychiatry: An Islamic approach, MASS Journal of
Islamic Science Vol. 8 No.2 July-Dec. 1992.
(vi) DhaoudevI, Mahamoud, " An exploration Into the nature of the making human
and artificial Intelligence and the Quranic perspective" MASS journal of Islamic
Science, Vol. 12, N o . l , Jan.-June
(vii) Waghid, Yusuf "Could the practice of Islamic education research be scientific?
MASS journal of Islamic science \/o\. 10, No. 2, 1994.
(vlii) Rahman, Iqbalur (Review article), "The concept of an Islamic Univerisity, MASS
Journal of Islamic science. Vol. 3, No.2 July-Dec.-1987.
(ix) Raufat, Muhammad," Debate on value oriented Education: An instance of modern man" dilemma" MASS
Journal of Islamic Science, July-December, 1985. See also www.maasindia.org

37
 Chapter One

Notes and References:

'Moten, Abdul Rashid, Islamization of Knowledge in Theory and Practice, Islamic Studies.
Vol. 43:2, 2004, p.257.
^ Al-Attas, Sayyid Muhammad Naquib, Islam and Secularism, Hindustan Publications,
Delhi, 1984 p.41
^ Siddiqui, Ataullah, Islam and other Faiths (book review), American journal of Islamic
social science (AJISS), Herndon, Virginia, International Institute of Islamic Thought (HIT)
and Association of Muslim Social Scientists (AMSS), Vol.16, No.l, p. 124.
"* Al-Faruqi, Ismail Raji, Islamization of Knowledge: General Principles and Work Plan,
Herndon, Virginia, International Institute of Islamic Thought (HIT), 1982, p.l
^ Ibid.,p.5
^ Shehu Salisu; Islamization of Knowledge : Conceptual Background, Vision and Tasks.
HIT, Nigeria Office, 1998, p.34
^ Ibid., p.35
^ Al-Faruqi, Ismail Raji, op.cit., pp.17-18.
^ Ibid., pp.8-9.
'"ibid., p. 14
"lbid.,pp.l5-16
'^ Ibid., pp.39-47.
'^ Abu Sulayman, Abdul Hamid, Towards an Islamic Theory of International Relations:
New Directions for Methodology and Thought, Herndon, Virginia, HIT, 1993, Ilnd ed.
p.xm.
Khalil, Imad al Din, Islamization of Knowledge : A Methodology, HIT, Herndon,
Virginia, London, 1995, pp 11-12
' Al-Alwani, Taha Jabir, The Islamization of Knowledge: Yesterday and Today, translated
by Yusuf Talal Delorenzo, HIT, Herndon, Virginia, 1995, p. 13
'^ Ibid., p.5
'^ al-Faruqi, op.cit, pp. 18-19
' Siddiqui M. N, Muslim Economic Thinking: A Survey of Contemporary Literature,
Studies in Islamic Economics, ed. by Khurshid Ahmad, Islamic Foundation, London,
1980, pp. 196-197
'^ Ibid., pp. 197-199
Sadeq, Abdul Hasan M, Distribution of Wealth in Islam, Thoughts on Islamic
Economics , ed. by Ali Ahmad Rushdi, Bangladesh Islamic Economics Bureau, 1980,
p.49
^' Siddiqui, M.N, op.cit, p.253
" Abdullah, Haj Atikullah, Sustainalbe Development for a Better Quality of Life: An
Islamic View, Islam and the Modern Age, New Delhi, May:2005, pp. 35-38.
Abu Saulayman Abdul Hamid, Islamization of Knowledge with Special Reference to
Political Science, American Journal of Islamic Social Sciences (AJISS), Vol.2, No.2, pp.
280-281

38