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  1. Islamisation of Knowledge: Problems, Principles and Prospective click
  2. Islamic Thought in the Modern World click
  3. An Approach to Knowledge and Human Limitations click
  4. The Balance Sheet of Western Philosophy in this Century click
  5. Man between Two Laws: A Qur’anic Perspective in Understanding Self and Understanding the Other click


Integrating Al-Turath al-Islami to Modern University Curriculum: Issues and the Need for a Benchmark PDF Print E-mail

Mustafa Omar Mohammed
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1. Introduction

Generally speaking, al-Turath al-Islami or Islamic heritage or al-turath in short refers to all the legacies left behind by Muslim individuals and societies throughout Islamic history (Sultan, 1991; Muhammad, 2004). Such legacies can be physical, for instance arts, buildings and they can be abstract such as intellectual properties – on which this chapter will focus. Al-turath constitutes an important reference point for the Ummah. The two primary sources of al-turath are the Quran and the Sunnah. Both connect the Muslim Ummah to their origin and past, provide them with a sense of identity and belongingness and, give them guidance on how to conduct their lives. Both sources also define and explain the relationships of the members of the Ummah with their creator, with one another and with their environment. In short, al-turath is itself the foundation of the Ummah’s existence, direction, development and prosperity. The success of the Muslim Ummah throughout history has primarily depended on them being steadfast in adhering firmly to and integrating the lessons from al-turath in its letter and spirit to their day to day affairs. This of course is in line with their understanding of the prophetic hadith, “I have left for you two sources that you will never go astray if you hold them steadfast: the book of Allah and the Sunnah of his prophet” (al-Imam Malik, Muwatta). Today, the integration of al-turath has assumed different names such as aslamah al-ma’rifah (Islamization of knowledge), al-tasil (Going back to the origin - heritage), reconstruction of knowledge (Abu Bakar, 2010) and of recent al-tasil al-mu’asarah[1]. Whereas the Muslim Ummah have achieved glory by integrating their turath to their daily affairs,  studies have also shown that the plight of the Ummah today is because of their ignorance about their turath and their inability to avail its treasures and integrate them to their lives. The Ummah today is at the cross road of utter confusion. They are in search of their lost identity from al-turath on one hand and wishing to be seen as ‘modern’ on the other. Theoretically there should be no contradiction between al-turath and changes due to the so called modernity from other civilizations. But the problem is when the Muslim Ummah adopt what Kasule (2008) termed as a dualistic approach between al-turath and these changes. Abu Sulayman (1993) argues that the Muslim mind is in crisis due to, among others, his failure to articulate intellectually the right method of dealing with his turath and integrating it to modern discipline to address contemporary challenges.

Higher Education Curriculum Development for Islamization of Knowledge PDF Print E-mail

Rosnani Hashim
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1.  Introduction

There is a great awareness today among faculty members of an Islamic or Muslim university on the need for Islamization of knowledge to ensure that its sacredness and its true purpose are attained.  This awareness arose after observing the effects of the secular education permeating in most education system of the Muslim world. Among the conspicuous consequences are the secularized minds which influenced attitudes and conduct to the point that instead of living within the principles of the Islamic worldview as prescribed in the Qur’an and the Sunnah, it led university graduates to live a life inconsistent with Islam. The problem of value crisis was diagnosed to lie with the value imposed by this kind of knowledge acquired or transmitted to them.  To cure this problem, Muslim scholars have advocated for “Islamization of knowledge” (IOK) and recently to distinguish from revealed knowledge, “Islamization of human knowledge” (IOHK).  Both refer to the process of examining the conventional Western knowledge that have been transmitted and to eliminate values contradictory to Islam or Western science itself and replaced it with Islamic values and sciences.  There have been two proponents of Islamization of knowledge – Al-Attas and al-Faruqi.  The former is more concern with reforming the mind through proper construction of the Islamic worldview which will then yield the right framework for action.  The latter is more concern with the processes that need to be taken in epistemology so that the knowledge is reconstructed or rewritten such that the Islamic values based on the five unities which form the first principles of Islamic methodology are evident in the text.  The five unities are as follows (al-Faruqi, 1982):

Teaching of Economics at IIUM: The Challenges of Integration and Islamization PDF Print E-mail

Mohamed Aslam Haneef
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1. Introduction

The teaching of Islamic economics, in both theory and practice, has not been a widely discussed and debated area among Islamic economists. Islamic reforms in education have taken place in many parts of the world since the 1977 First International Conference on Muslim Education in Makkah. While the ‘theory’ and practice of Islamic economics (mainly banking and finance) has become a relatively wide-spread feature in many Muslim countries since the 1980s, discussions and debates on Islamic economics education have been rather scarce.  In fact, issues relating to curriculum and teaching of Islamic economics is at most, an internal matter, rarely discussed at international Islamic economics conferences and meetings. In this chapter, we discuss the practice of teaching modern economics, within the agenda of integration and Islamization of knowledge, including some observations on the current practice and relevant issues that need to be addressed.

One of the earliest attempts at the ‘practice’ of teaching Islamic economics began formally in 1983 with the setting up of the International Islamic University Malaysia (IIUM). The Kulliyyah (Faculty) of Economics (later, Economics and Management Sciences) has been offering degrees in economics (later, in business administration, accounting and Islamic Finance) at both the undergraduate and graduate/post-graduate levels for the last 30 years. This chapter discusses some issues relating to the agenda of ‘Islamization and Integration’ of knowledge as applied to the discipline of economics and looks specifically at the B.Economics program offered at the IIUM since 1983. The analysis uses the framework developed by Haneef and Amin (1997 and 2005)[1]. It then presents some ‘overall comparative facts’ regarding the extent of Islamization and Integration between 2001 and 2010. A couple of major issues are discussed in this chapter, but many others are taken up in the concluding chapter of the book (Chapter 15).

The reform of Muslim education and the quest for intellectual renewal PDF Print E-mail

Keynote address by Anwar Ibrahim at the Symposium on “Reform of Higher Education in Muslim Societies,” organized by the International Institute of Islamic Thought (IIIT) on December 9-10, 2013 at the Woodrow Wilson International Center for Scholars, Washington, DC


The crisis in higher education in Muslim societies is manifested in myriad ways not the least of which are impacting socioeconomic development. Among the root causes of the crisis are those related to choice, content, quality and financial resources and issues of governance.

It is said that Islamic education has not progressed much from its traditional form with its emphasis on Qur’anic and Hadith studies and while other societies have transformed their systems, Muslim countries are still grappling with the challenges of integrating within modern education.

Another major concern is the accessibility of education to the people. The need to democratize access to education has been canvassed for some time but this has remained a long-standing problem in Muslim countries.

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