World Library  
Flag as Inappropriate
Email this Article

Islamization of knowledge

Article Id: WHEBN0000173094
Reproduction Date:

Title: Islamization of knowledge  
Author: World Heritage Encyclopedia
Language: English
Subject: Islamism, Cairo Declaration on Human Rights in Islam, Islamic fundamentalism, Islamic revival, Islamization of the Gaza Strip
Collection: Epistemological Theories, Eurocentrism, Islam and Science, Islamic Philosophy, Islamism
Publisher: World Heritage Encyclopedia

Islamization of knowledge

Islamization of knowledge is a term which describes a variety of attempts and approaches to synthesize the ethics of Islam with various fields of modern thought. Its end product would be a new ijma ("consensus") among Muslims on an appropriate fiqh ("jurisprudence") and a scientific method that did not violate Islamic ethical norms. However, some Muslims both liberal and traditional are skeptical of the approach, viewing the construction of fields such as Islamic science and Islamic economics largely as propaganda created to further the Islamist view that Islam is an all-encompassing social system.


  • History 1
  • Criticism and debate 2
  • Modern Islamic philosophy of science 3
  • See also 4
  • External links 5


The phrase "Islamization of knowledge" was first used and proposed by the Malaysian scholar Syed Muhammad Naquib al-Attas in his book "Islam and Secularism" ISBN 983-99628-6-8 (first published in 1978).

It was also proposed by the Palestinian philosopher Ismail Al-Faruqi, in 1982, in response to what he called "the malaise of the ummah" (faithful). He argued that by using tools, categories, concepts and modes of analysis that originated wholly in the secular West (like Marxism), there was a disconnect between the ecological and social reality of Muslim nations, and worse, a total inability to respect or even notice the violations of ethics of Islam itself. In his view, clashes between traditionalist ulema and reformers seeking to revive Muslim society with modern science and professional categories, were inevitable without the strong ethical constraints that applied to methods of early Muslim philosophy. He proposed therefore to revive those methods, restore ijtihad and integrate scientific method within Islamic limits.

A body of modern knowledge that had been so 'Islamized' would not offend the traditionalists, since it would place ethics before knowledge or curiosity or power, and provide for curtailment of scientific or professional activities that offended those ethics.

However, if it were sufficiently broad and integrative to support inquiry across all vital fields including medicine, agriculture, ecology, and technology, it would provide ample opportunity for a modern professional class to mentally and economically liberate the Muslim societies. They would ally with, not fight with, the ulema.

Al-Faruqi died in 1986, but his program has already had a profound effect, especially on Islamic economics, which operates under traditional zero-interest, participatory labor-capital structures, and supports stronger community control of land (as in the traditional practices of haram and hima, the equivalent of the modern watershed protection and wilderness reserve laws). These practices were already well on the way to revival before Al-Faruqi's work, however. Islamic banks remain a relatively minor force in world finance.

There are also debates on Islamic science and what it would mean to do science in a way that reflects the ethical teachings of Islam, and accept direction from the ijma on the priorities of such research.

Al-Faruqi's analysis, called the "Islamization of Knowledge: General Principles and Workplan" remains the primary source for this program. Nasr's work on the congruence between classical Islam and the modern ecology movement is thought by some to be even more fundamental, and to suggest parallels between the ethical constraints that secular activists seek to place on science and technology, and the ethical constraints that Islam sought to place on philosophy and politics. An Islamic ecology would then converge with economics and put Islamic pillars under a form of ecological economics, with religious authority backing up sustainable development. This would be a significant first step towards Al-Faruqi's overall program.

Criticism and debate

Critics argue that there are vast differences between the kind of ethics that are applied in, say, the modern labour movement or the anti-globalization movement, and those that would be applied by any believer in the literal interpretation of the Qur'an. Thus, any cooperation of modern ethical reformers and those seeking guidance from classical Islam would be doomed from the start.

There are, however, lively debates regarding Islamic feminism and ethics of technology wherein secular concerns (like vanity, consumerism, competing for attention, technological one-upmanship, runaway technologies) seem to often echo the terms of reference of a classical critique:

Catholic theology was well integrated with scientific knowledge from the time of Aquinas to the time of Galileo, and that too was a deliberate program. Critics suggest that this also demonstrates the futility of trying to inhibit scientific research with reference to any religious fundamentalism.

But that doesn't stop clerics from trying. In modern times, Pope John Paul II called at times for restraining the sciences to work strictly within a Christian ethical framework, and respect the boundaries between what is known by faith versus reason - his "Fides et Ratio" and "Gospel of Life" make some points in common with Al-Faruqi, calling likewise for strong ethical limits and a curtailment of curiosity or "knowledge for knowledge's sake".

Modern Islamic philosophy of science

Modern Islamic philosophy has, in response to challenges of secular science and concerns that secular society is unwilling or unable to limit its uses of "dangerous technology", especially nuclear weapon or biotechnology, begun to look at the origins of science to determine what ethics or limits can or should be imposed, and what goals or visions are appropriate for science. Key figures in these debates are:

It is more a work of history. Also of some note in these debates have been

See also

External links

  • The Islamization of science or the marginalization of Islam: The positions of Seyyed Hossein Nasr and Ziauddin Sardar
  • The Islamization of Social Sciences
  • Liberal and progressive Islam from Alan Godlas' Islamic resources page at the University of Georgia
This article was sourced from Creative Commons Attribution-ShareAlike License; additional terms may apply. World Heritage Encyclopedia content is assembled from numerous content providers, Open Access Publishing, and in compliance with The Fair Access to Science and Technology Research Act (FASTR), Wikimedia Foundation, Inc., Public Library of Science, The Encyclopedia of Life, Open Book Publishers (OBP), PubMed, U.S. National Library of Medicine, National Center for Biotechnology Information, U.S. National Library of Medicine, National Institutes of Health (NIH), U.S. Department of Health & Human Services, and, which sources content from all federal, state, local, tribal, and territorial government publication portals (.gov, .mil, .edu). Funding for and content contributors is made possible from the U.S. Congress, E-Government Act of 2002.
Crowd sourced content that is contributed to World Heritage Encyclopedia is peer reviewed and edited by our editorial staff to ensure quality scholarly research articles.
By using this site, you agree to the Terms of Use and Privacy Policy. World Heritage Encyclopedia™ is a registered trademark of the World Public Library Association, a non-profit organization.

Copyright © World Library Foundation. All rights reserved. eBooks from Project Gutenberg are sponsored by the World Library Foundation,
a 501c(4) Member's Support Non-Profit Organization, and is NOT affiliated with any governmental agency or department.