THE CONCEPT AND PRACTICE OF ISLAMIZATION OF

KNOWLEDGE (IOK) IN IIUM (INTERNATIONAL ISLAMIC

UNIVERSITY MALAYSIA)

Subjects: Islamic Epistemology

Lecturer : M. Abdul Fattah Santoso, Dr. M.Ag

BY:
Alif Dhita Aprillia Haya (G000204245)
Fauziyah Qurrota A'yun Tamami (G000204332)

INTERNATIONAL CLASS
ISLAMIC RELIGIOUS EDUCATION STUDY
FACULTY OF ISLAMIC RELIGION
MUHAMMADIYAH SURAKARTA UNIVERSITY
2022
 FOREWORD

ُ ْ ‫َل‬
‫ال َلا ُم يك ْم ا ِلله ا ُت ُه‬

Alhamdulillah, all praise and gratitude are always given to the author for the
presence of Allah SWT who has given His mercy and grace so that the author can
complete this paper with the title “THE CONCEPT AND PRACTICE OF
ISLAMIZATION OF KNOWLEDGE (IOK) IN IIUM (INTERNATIONAL
ISLAMIC UNIVERSITY MALAYSIA)” as expected. Shalawat and greetings also
don't forget to our out to our great Prophet, Muhammad SAW and his family and
friends who brought us all from the age of ignorance to an era that is bright with the
lights of your knowledge full of blessings. May we always be in His intercession.
Aamiin yaa rabbal'alamin.

The purpose of this paper is to fulfill the task of the Islamic Epistemology
course.We hope that this paper can provide benefits to various parties.The author
realizes that in this paper is still available many defects and blemishes. Therefore,
constructive criticism and suggestions are needed for meaningful improvement.
We, therefore, convey. Hopefully this paper can be useful for writers in particular,
and for readers in general. Aamiin yaa rabbal'alamin

ُ ْ ‫َل‬
‫ال َّس َلا ُم يك ْم ا ِلله ا ُت ُه‬

Surakarta, June 21, 2022

Writer,
 INTRODUCTION

Syed Muhammad Naquib Al-Attas introduced the concept of Islamization of

science at the inaugural International Islamic education conference in Mecca in
1977. The concept arose in reaction to the comprehension and dissemination of
Western knowledge, which has generated difficulties as a valid epistemology for
gaining information, particularly in the sphere of education.

According to al-Attas, Islamization of science is the liberation of humans from

magical, mythological, animistic, national-cultural (which is against Islam)
traditions and from the shackles of secular understanding of thought. It is also the
liberation of humans from the desire to control his physique, which tends to be
secular and unfair to the nature of himself or his soul, because humans in their
physical form tend to forget to his true self.

To perform knowledge Islamization According to al-Attas, this information is

required because of two interconnected processes.

The first is to carry out the process of separating important components and
concepts that shape Western culture and civilization, and the second is to include
Islamic features and key concepts into each relevant modern discipline of science.
"Knowledge should be assimilated," without a doubt, with the major parts and
concepts of Islam eliminated from every discipline of study knowledge.
 DISCUSSION

A. DEFINITION OF ISLAMIZATION

Islam is a da'wah religion, meaning that it must be prepared, disseminated and

developed by its adherents regardless of any situation and condition. Thus what was
done by the traders, people in ancient times who acted as da’i or people who spread
the religion of Islam in various ways or methods used to develop Islam as widely
and as much as possible in Indonesia. From here the term Islamization emerged.

Islamization can be understood or interpreted as a process of inviting or

converting to matters relating to existing aspects of human life, including one
example, namely science or the simple language is inviting people of other faiths
to embrace or follow Islam. Islamization itself has occurred since ancient times so
that every human being embraces Islam as a guide in his life to achieve the goal of
meeting God himself. Islamization is basically a science, the science of Islam itself.
According to experts, one example according to Al-Faruqi, Islamization is the
process of recasting knowledge as desired by Islam, namely by providing new
definitions or meanings, evaluating and re-projecting the goals of Islam.

Islamization in Indonesia spread and developed rapidly through traders and

fishermen. Here, the process of Islamization and Hinduization experienced
similarities, namely spreading through trade routes. This is what makes Islam grow
rapidly because of its spread through trade and fishermen, which in fact is that they
went around selling spices in ancient times. Islamization was rampant in ancient
times through traders and fishermen in Indonesia. On the other hand, Islamization
apart from trading and fishing, Islamization also spread throughout Indonesia
through preachers or Islamic religious leaders and religious leaders who logically
understand and know more about Islam. From the ulama, ustadz, this is where the
emergence of Islamic boarding schools in order to deepen or facilitate the process
of Islamization in Indonesia, because it is more easily accepted by the people in
Indonesia. In addition to this, the teachings of Islam or Islamization were also
spread by nine guardians who spread Islam on the island of Java or commonly
known as Wali Songo. This Islamization is very easy to accept and spread
throughout Indonesia due to various factors, such as the atmosphere in Indonesia,
namely openness in cities that creates greater mobility, besides that, what is even
bigger is the decline in Hindu-Javanese power, so changes in the structure of power
occupying positions. in cities.

Islamization has developed until now and has never been separated from our
lives as human beings. Even in today's rapidly growing society, not only traders or
fishermen like in the past, but almost all who are Muslims either want to or have
already carried out the process of Islamization.

B. CONCEPTS AND PRACTICE OF IOK IN IIUM

Different perspectives on Islamization exist at IIUM and have coexisted.

Some academics supported SMN al-Attas' method (al-Attas, 1978 and 1980; Wan
Mohd Nor, 1997 and 1998), which centered on desecularization or de-
westernization of Muslims from the secular worldview and replacing it with the
Islamic Worldview. Since its foundation in 1989, the International Institute of
Islamic Thought and Civilization (ISTAC) has primarily employed and popularized
this method (Wan Mohd Nor, 1998). This method has been taken by a number of
educators, psychologists, and economists.

When another nomenclature (islamicization) was established and

popularized by Prof Kamal Hassan, the rector following Abusulayman, the notion
of IOK was reconceptualized. The change in nomenclature represents a conceptual
shift in which the emphasis of Islamicization "should be on developing Muslim
professionals who live in line with the aqidah (faith), shari'ah (law), and al-akhlaq
al-karimah" (good character). This approach involves more than just knowledge.
Our priority should be to assist young Muslims in acquiring valuable information
that will lead to moral action and decent behavior (husnulkhuluq)" (Ssekamanya et
al., 2007). These conceptual and nomenclature discrepancies in Islamization have
resulted in variations in its execution at IIUM.
 This method to Islamization was primarily critical of old Muslim academia,
particularly the mystics, by focusing on the roots of sciences in the Qur'an and the
sunnah. During this time, there were significant attempts at Islamization in the
humanities and social sciences, with the IIUM hosting seminars, workshops, and
conferences that drew the top Muslim intellectuals. There were also practical
initiatives to Islamize the human sciences through workshops that brought together
experts from the Kulliyyah (Faculty) of Islamic Revealed Knowledge and the
Human Sciences (KIRKHS) to debate the idea of publishing an anthology.

C. EVALUATION OF IOK IN IIUM

The university's senior administration has been constant in its dedication to

this objective, as seen by staff advancement and recruiting, university senate debate
in approving course outlines, staff professional development programs, and student
development programs. Along with Islamization, another major objective and
mission has been the integration of revealed and acquired information, as well as
the integration of Islamic Worldview, ethics, and values in all knowledge and
university operations.

The second accomplishment is IIUM's capacity to recruit high-quality

Muslim academics from Malaysia and throughout the world. Intellectual exchanges
between humanities and social science experts and Islamic Revealed Knowledge
scholars have given uncommon opportunities for the sharing of modern theories
and Qur'anic sciences pertinent to their domains.

The third accomplishment is in the IIUM curriculum, where IOK has been
made a fundamental aspect in all program learning outcomes, course contents, and
evaluation methodologies. The Malaysian government and companies now
acknowledge IOK as the IIUM's speciality. The Department of General Studies was
formed to serve students enrolled in fundamental Islamic courses at the institution,
specifically the Islamic worldview and Islamic ethics.
 The fourth achievement is in the students, who are IIUM graduates. Many
IIUM alumni have made significant contributions to their employment in various
locations across the world. Thus, the education provided by IIUM has been
effective in several ways. We anticipate that improvements will occur gradually in
the future when these graduates become instructors at higher education institutions
or social activists in their home countries.

Fifth, IIUM has produced a large amount of research and publications on

the conception of IOK and its methodology. In various fields, such as Islamic
economics, finance, banking, and insurance, and Islamic education, IIUM experts
have gained competence in creating Islamic answers to current challenges
confronting Muslim nations. IIUM academics are increasingly renowned globally
and sought after as experts and consultants in various areas where they have
produced groundbreaking legal advances, particularly in shari'ah, family, criminal,
and commercial law. Their expertise is sought in education for curriculum and
instructional material creation, particularly for Islamic schools, and, more recently,
in the pedagogy of Islamic philosophical inquiry.

Finally, IIUM has been successful in developing Islamic brotherhood and

cultural variety. One of the KPIs connected to foreign students and campus life is
the institution's capacity to create a life in which the international atmosphere is
embraced. Having an international students' office is one method, but other
amenities such as the cafeteria, classroom, residential halls, and co-curricular
activities should also support and cultivate a decent life. Despite sharing the same
faith, Muslims are culturally diverse, as are individuals of other faiths or
civilizations. As a result, it is critical that IIUM fosters fraternity, mutual respect,
and the ethics of diversity among its students.
 CONCLUSION

Sheikh Muhammad Naquib Al-Attas is a modern Muslim scientist who is

well-versed in theology, metaphysics, literary history, and calligraphy. Sheikh Al-
Attas' concept of Islamization of knowledge leads to one primary goal: the
Islamization of the intellect, soul, and body and their repercussions on the lives of
Muslims.

Sheikh Al-Attas begins by defining the concept of the Islamic worldview,

which is vastly distinct from other worldviews, particularly those of the West. Later,
this would expand to extremely important discrepancies in the ontological,
epistemological, and axiological character of science itself.

Understanding the explanation and description above, the author

may infer that Islamization of Science should be pursued since it is consistent with
the concepts and methodological standards.

What is evident is that it is built on monotheism and religion, and that it has
a work plan in place in light of the present catastrophic depression in the Islamic
world. As a result, there is a requirement. Education reform is one of the changes.
 REFERENCES

Adi Setia, Epistimologi Islam Menurut Al-Attas: Satu Uraian Ringkas,

Jurnal Islamia Vol. II, No. 6/Juli/September, 2005.

Muslem, Konsep Islamisasi Ilmu Pengetahuan dan Penerapannya Dalam

Pendidikan Islam, Jurnal Pendidikan Isalm, Vol. VIII, No. 2, Juli-Desember 2019

Rosnani Hashim & Ssekamanya Siraje Abdallah, “Islamization of Human

Knowledge in Theory and Practice: Achievements, Challenges and Prospects in
the IIUM Context,” in IIUM Journal of Educational Studies, 1:1 (2013), pp. 1-12.