The Islamization of Knowledge (also abbreviated as IoK) is a conceptual framework that originates from Islamic philosophy, advocating for the integration of Islamic teachings with modern academic disciplines, such as the social sciences, management sciences, humanities, sciences, engineering, and technology. This model posits that all knowledge and science should be consistent with the principles of Islam, aiming to foster a holistic understanding of the world through an Islamic worldview.[1]
Origins
editThis initiative traces its roots to the 1977 Makkah conference,[2] an influential event that triggered a dialogue among Islamic intellectuals regarding the role of Islam in shaping knowledge and understanding in the modern world.[3] Among these intellectuals, Isma'il Raji al-Faruqi played a pivotal role in formalizing and articulating the concept. Al-Faruqi expressed his concerns about the secularization of knowledge in Muslim societies.[4] He discussed "the malaise of the ummah" (the faithful) and argued that the reliance on Western secular tools, categories, and analytical methods led to a disconnect with the ecological and social realities of Muslim nations, and often resulted in the overlooking of breaches of Islamic ethics.[5]
Al-Faruqi advocated for the revival of methods used in early Muslim philosophy, the restoration of ijtihad (independent reasoning), and the integration of scientific methodologies within the boundaries of Islam. His theoretical framework and work plan for this concept were outlined in his 1982 book, "Islamization of Knowledge: General Principles and Work Plan," which continues to be a seminal reference for this project.[6]
Principles and approach
editThe Islamization of Knowledge proposes an integrated approach to education that combines Islamic teachings with modern academic disciplines, including scientific, social, and humanistic fields. This concept involves critiquing and re-evaluating these disciplines through an Islamic perspective.[7]
Abdullah Berghout, a contemporary scholar, has developed a framework that adapts a quality-management system model for the Islamization process. This framework aims to incorporate Islamic perspectives into modern academic disciplines and focuses on the development of educational policies, curricula, and continuous improvement.[8]
Frameworks and Implementation Steps
editAl-Faruqi’s 12-step work plan and Berghout’s framework are two models discussed in the context of Islamization. Al-Faruqi's framework involves integrating Islamic principles with modern disciplines by becoming proficient in modern science, understanding Islamic knowledge in those fields, and demonstrating the relevance of Islam to these disciplines. The goal is to compare and relate Islamic values and ethics with modern social sciences and introduce an Islamic perspective that aligns with Muslim values.[9]
Berghout’s framework emphasizes the development of educational policies, curricula, and continuous improvement processes to ensure the effectiveness of Islamization. This model views Islamization as a quality process involving input, procedure, output, and feedback, integrating Islamic perspectives into all stages of the educational process. Berghout's approach focuses on three essential domains of learner progression: intellectual, psychomotor, and affective, with particular emphasis on the affective domain.[10]
The implementation steps include becoming proficient in modern disciplines, providing an overview of disciplines including their history, approach, and primary contributors, mastering the Islamic legacy through anthology and analysis, establishing the significance of Islam to various disciplines, critically evaluating modern disciplines from an Islamic perspective, creatively examining and synthesizing the Islamic legacy with modern disciplines, and recasting these disciplines within an Islamic framework.[11]
Reception and critiques
editSupporters of this concept argue that it allows Muslims to maintain their religious identity in a secular world while simultaneously benefiting from modern scientific and technological advancements.[12][13] Critics, however, express concerns over the potential conflation of religion and science and its impact on free inquiry, as well as the risk of imposing a single interpretation of Islam on diverse Muslim societies.[14][15]
Impact and legacy
editThe concept of the Islamization of Knowledge has significantly influenced the establishment of various academic institutions, leading to the establishment of institutions such as the International Institute of Islamic Thought, which focuses on intellectual development and research inspired by the principles of the Islamization of Knowledge.[16][17]
See also
edit- Islamization
- Islamic advice literature
- Islamic revival
- Early Islamic philosophy
- Islamic philosophy
- Torah Umadda, a philosophy concerning the interrelationship of secular knowledge and Jewish knowledge
References
edit- ^ Rosenthal, Franz (2006). Knowledge Triumphant: The Concept of Knowledge in Medieval Islam. Boston; Leiden: Brill.
- ^ Maiwada, Danjuma A. (1997). "Islamization of Knowledge: Background and Scope". The American Journal of Islamic Social Sciences. 14 (2).
- ^ Ahmed, Mohammad Kaosar (2014). "Perspectives on the Discourse of Islamization of Education". American Journal of Humanities and Social Sciences. 2 (1). doi:10.11634/232907811402449 (inactive 1 November 2024).
{{cite journal}}: CS1 maint: DOI inactive as of November 2024 (link) - ^ al-Faruqi, Isma'il Raji (1982). Islam: Source and Purpose of Knowledge: Proceedings and Selected Papers of Second Conference on Islamization of Knowledge. IIIT.
- ^ Ahsan, Muhammad Amimul (2013). "Islamization of Knowledge: An Agenda for Muslim Intellectuals". Global Journal of Management and Business Research Administration and Management. 13 (10).
- ^ al-Faruqi, Isma'il Raji (1982). Islamization of Knowledge: General Principles and Work Plan. IIIT.
- ^ Stenberg, Leif (1986). "Seyyed Hossein Nasr and Ziauddin Sardar on Islam and Science: marginalization or modernization of a religious tradition". Social Epistemology. 10 (10).
- ^ Berghout, Abdullah (2011). "Islamisation in Modern Sciences: The Way Forward". Revelation and Science. 1 (3): 21–34.
- ^ Madani, Rehaf A. (2016). "Islamization of Science". International Journal of Islamic Thought. 9: 51–63. doi:10.24035/ijit.09.2016.006.
- ^ Berghout, Abdullah (2011). "Islamisation in Modern Sciences: The Way Forward". Revelation and Science. 1 (3): 21–34.
- ^ Madani, Rehaf A. (2016). "Islamization of Science". International Journal of Islamic Thought. 9: 51–63. doi:10.24035/ijit.09.2016.006.
- ^ Saqeb, Ghulam Nabi (2000). "Some Reflections on Islamization of Education Since 1977 Makkan Conference: Accomplishments, Failures, and Tasks Ahead". Intellectual Discourse. 8 (1).
- ^ El-Affendi, Abdelwahab (2001). Rethinking Islam and Modernity: Essays in Honour of Fathi Osman. Islamic Texts Society.
- ^ Stenberg, Leif (1986). "Seyyed Hossein Nasr and Ziauddin Sardar on Islam and Science: marginalization or modernization of a religious tradition". Social Epistemology. 10 (10).
- ^ Sardar, Ziauddin; Jeremy Henzell-Thomas (2018). Books-In-Brief: Rethinking Reform in Higher Education: From Islamization to Integration of Knowledge. International Institute of Islamic Thought.
- ^ "About Us". International Institute of Islamic Thought. Retrieved June 23, 2024.
- ^ Sinanović, Ermin (April 29, 2016). "International Institute of Islamic Thought and Its Role in Promoting Islamic Studies at Theological Seminaries". Religious Studies News.
External links
edit- Ibrahim Ragab, The Islamization of Social Sciences
- Alan Godlas, Liberal and progressive Islam, University of Georgia
- Imtiyaz Yusuf (ed.), Islam and Knowledge: Al Faruqi's Concept of Religion in Islamic Thought (2012)