Assessing the Implementation of the International Institute of Islamic Thought

Workplan for Islamization of Knowledge: A Case Study of the

International Islamic University Malaysia (1990-2020)

By:
Shahran Kasim
G 2011199

Supervisor:
Prof. Dr. Thameem Ushama

Co-Supervisor:
Assoc. Prof. Dr. Imtiyaz Yusuf

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1.0 Background

The International Institute of Islamic Thought (IIIT) was established in 1981 in the

United States of America. The establishment of IIIT did not come out of a vacuum. The

founders and early supporters of the Institute were Muslim students from Muslim countries

studying in North America as early as the 1950s. These students were affiliated with the

Muslim Student Association, which had branches in most universities. This select group of

students realised that the reasons for the decadence of the Muslim Ummah were due to the

Ummah’s inability to confront the onslaught of Western colonisation and imperialism and

impractical traditional teaching methods of Islam. The students felt the need for a dedicated

institution to look after the issue in earnest. After deliberation, the Institute was established to

promote and implement the Islamization of Knowledge agenda.

The Institute’s strengths are based on the solid academic credentials of its founders,

strong collaboration with Muslim institutions, and financial independence. The founders of the

Institute, Ismail al Faruqi and Abdul Hamid Abu Sulayman, are prominent both in academic

circles and in community activism. Both of them had a unique relationship which will be

illustrated in greater detail in this study. They have been able to lay a solid theoretical

foundation and work plan for the Institute. Al Faruqi has successfully argued on the need for

Islamization of Knowledge in response to the rise of Western social sciences based on a

positivist/secularist worldview. Abu Sulayman adds to this discourse with his positive outlook

of the Ummah’s future regarding Islamic tradition and revivalist movement. The Institute

benefitted tremendously from the network of MSA alumni who had graduated and returned to

their respective countries as scholars and leaders. This network assisted the Institute to expand

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its programs and activities worldwide. Through this network, the Institute raised funds that

were then invested professionally. Profits from this investment were put aside as a waqf to fund

IIIT operational expenditures.

Both Al Faruqi and Abu Sulayman published IIIT Workplan in 1982 and later on edited

and expanded by Abu Sulayman in 1988. The Workplan clarifies the Institute’s vision, mission

and strategies to achieve the stated agenda and objectives. The Workplan discussed the need

for a university to implement the Islamization agenda in detail. They proposed courses and

syllabus which are required to produce a wholistic graduate. The opportunity came in 1988

when Abu Sulayman was invited to be the Rector for the International Islamic University

Malaysia by Anwar Ibrahim, who was then the President of the University and the Minister of

Education Malaysia. Throughout his ten years tenure as the Rector, Abu Sulayman had

successfully implemented the Islamization agenda being propagated by the Institute. Abu

Sulayman also successfully oversee the building of a new sprawling campus. The IIUM

experiences are considered the practical manifestation of IIIT ideals and aspirations.

With this background, there is an urgent need to evaluate the successes and failures of

the Institute. There are still lingering questions on the concept of Islamization itself. Opponents

of the Islamization project have argued that Islamization’s concept lacks clarity and is an

unrealistic workplan. Some scholars argue that Islamization is an ethical project rather than

epistemological. Due to political pressures in the US, the Institute has recently decided to use

the term ‘integration of knowledge’ rather than ‘Islamization of knowledge.’ Although the

Institute claims it has published more than 500 books on the subject matter, these books have

yet to become primary references in universities. Textbooks on Islamic perspectives on each

social science discipline are almost non-existent. The second generation of scholars on

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Islamization is yet to be seen. Opportunities for promising students to be involved with IIIT

are not prioritised. Exposure to social media on Islamization programs and activities is very

minimal.

2.0 Statement of the Problem

Many Islamic universities and colleges are mushrooming throughout the Muslim world.

There are also many Islamic institutes and Islamic studies programs in Western universities.

Due to societies’ needs, these new universities, institutes, and centres plan to consider the

Philosophy of Islamisation of Knowledge as part of their mission, objectives, or programs.

Moreover, they are searching for a successful model to be considered and used. However, they

are not clear whether institutions that adopted this philosophy of Islamisation of Knowledge

are successful or not.

The IIUM has adopted the Islamisation of Knowledge since 1990 till now, and a few

Kulliyyahs are very active, manifest in their teaching and learning, research, and publications.

However, they are not scientifically and methodologically documented so far, although there

are some reports, articles and write-ups, which are not sufficient for other universities’

reference. In addition, the IIIT has been closely working with the IIUM in this respect, mainly

writing textbooks from the Islamisation of knowledge perspective. Quite many projects have

been implemented jointly by the IIIT and the IIUM.

Hence, the purpose will be to study and analyse the implementation of Islamisation of

Knowledge projects in the IIUM in collaboration with the IIIT to explore the degree of success

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or failure and document all intellectual activities based on the concept and the philosophy of

knowledge.

3.0 Research Questions

The research will attempt to answer the following questions.

1. What are the critical conceptual dimensions of IOK as defined by the original

thinkers of the movement?

2. How did the IIIT work plans set to implement the IOK framework in tertiary

educational institutions practically?

3. How has the IIUM managed to implement the goals of IOK as identified in the

IIIT workplan?

We hope that by asking these questions, we will be able to find answers to either

Islamization of Knowledge is a practical solution for problems and challenges confronted by

the Muslim Ummah.

4.0 Objectives of Research

The study aims to achieve the following objectives:

1. To analyse the conceptualisation of IOK based on the writings of the

movement’s founding members.

2. To explore the IIIT Workplan set to implement the IOK framework in tertiary

educational institutions practically.

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 3. To evaluate the intellectual activities and contributions of the IIUM Faculties

(Kulliyyahs) in implementing the goals of the IOK framework in the period

under study.

5.0 Literature Review

5.1 Overview

Islamization of Knowledge is a response of Muslim intellectuals to contemporary

challenges. This response must be studied from a holistic historical, conceptual and practical

perspective. There are scholars who attempted to study the Islamization project from one

perspective only, which resulted in distorted findings and conclusions. One common mistake

in these writings is the failure to understand the historical context of the birth of the idea of

Islamization of Knowledge and the establishment of the Institute. These writers will usually

immerse in the argument of the conceptual framework of the idea without giving proper

treatment to the historical context of the idea. Bassam Tibi, for example, has argued that

Islamisation is a “fundamentalist agenda” and “revolt against the West.” Tibi argues that the

Islamization of Knowledge proponents have failed to understand the difference between

Western civilisation’s “structural” and “institutional” modernity. Tibi purposely ignored the

fact that Islamization of Knowledge is a part of the tajdid and islah movement in the Muslim

world. Moreover, Tibi failed to analyse the historical context of how the idea is being

promulgated and disseminated. Mixing the idea of Islamization with a confrontation with brutal

regimes in the Middle East or an effort to globalise Islam so that Islam will be accepted in the

West is vain and myopic.

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 Significant literature related to the Islamization of Knowledge will be categorised

loosely from historical, conceptual and practical perspectives. Since the topic is broad and over

a long time, there will be literature covering more than one perspective. There are also edited

works with contributions of several authors in one book. The selection of the literature is based

on its originality and depth. Works by IIIT ideologues and comprehensive responses by others

will be given in-depth treatment. Particular focus will also be given to quantifiable work by

IIUM scholars and researchers on the implementation of Islamization of Knowledge in the

university. Other related works will be referred to in passing, and proper acknowledgement

will be given when due. Due to language limitations, the literature cited will be from English

and Bahasa only. References from other languages, mainly Arabic and other European

languages, will be consulted with the aid of a specialist in the progression of the study.

5.2 Identifying Gaps

Despite the vast collection of literature on the subject of the study, we can detect several

gaps or areas that are yet to be written by future authors and researchers. Three obvious gaps

can be highlighted:

1. The absence of a critical evaluation of the success and failures of the project. IIIT

has been in existence for almost 40 years and has published more than 500 books

in major languages. The Institute also has organised major conferences and

seminars. Unfortunately, we have not seen a serious study on the success and

failures of their works and what is the strategic plan for the future.

2. The absence of documentation on the main actors. Imtiyaz Yusuf’s work on Al

Faruqi is the best example of fulfilling this gap. However, there is a lack of

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 documentation on Abu Sulayman’s contributions to IIIT or IIUM. There are other

prominent scholars such as Taha Jabir, Malik Badri and others whom we have

insufficient knowledge of their contributions. In the context of IIUM, there is a lack

of publications to document their experience in implementing the Islamization of

Knowledge. We would suggest an in-depth engagement with the past, and current

Rectors of IIUM and other prominent professors and administrators to share their

efforts and contributions to Integration of Knowledge.

3. Engagement with the current post-colonial studies in the West. Western universities

are currently re-looking at colonialism by promoting Post-colonial Studies based on

Edward Saed idea of Orientalism. We have not seen serious engagement or

participation from IIIT scholars to promote or place IIIT as an example of a

successful project of post-colonial studies. We hope more writings will be published

in this area.

6.0 Research Design and Methodology

6.1 Conceptual and Theoretical Framework

The theoretical framework of the research is based on the theory of social and

educational change. Paulston1 analyses eight conceptual frameworks on educational change:

evolutionary, neo-evolutionary, functionalist, systems, Marxist, neo-Marxist, cultural

revitalisation, and anarchistic-utopian. tional changepotentials and constraints. Paulston

attempts to “delineate the total range of theoretical perspectives that have been used to

1
Paulston, R. G. (1977). Social and Educational Change: Conceptual Frameworks. Comparative Education
Review, 21(2/3), 370–395. http://www.jstor.org/stable/1187667

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support educational reform strategies and to suggest how individual choice behavior follows

from basic philosophical, ideological, and experimental orientations to perceived social

reality.” He acknowledges that,

In presenting this highly selective review, it is well to acknowledge at the outset my

predisposition to view ideology, power, and perceived group selfinterest as key factors
influencing planning and implementation of basic educational reforms. Although these
three concepts have been repugnant to the liberal/conservative world view long
predominant in U.S. reform and innovation efforts, there are indications that ideology
at least may at long last become regardedas a respectable independent variablein U.S.
reform studies.

For this research, the theory of cultural revitalisation is best suited. Paulston notes that

socio-educational reform is dominated by Marxist theory, which is based on “normative

consensus or an ethos shared across major social groups-i.e., the working class, the middle

class, and conflict between classes” whereas cultural revitalisation theory focuses not on social

classes but “deliberate, organised conscious efforts by members of a society to construct a more

satisfying culture.” Such efforts are viewed as constantly recurring phenomena, a type of

culture-creating activity in collective efforts of varying size which seeks social and cultural

change that may take place at local or national levels. This activity has considerable potential

for both conflict and social change.

In contrast to more gradual culture change processes as exemplified by evolution,

acculturation, and diffusion of innovations; cultural revitalisation efforts may be viewed as

attempts to “innovate not merely discrete elements, but largely new cultural systems specifying

new social norms and behaviours.” Anthony F.C. Wallace2, introduces the concept of

revitalization and describes uniformly found processual phases of revitalization movements.

According to Wallace as quoted by Paulston,

2
Anthony F. C. Wallace. (1956). Revitalization Movements. American Anthropologist, 58(2), 264–281.
http://www.jstor.org/stable/665488

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 Revitalisation movements are a form of “collective action, “occurring under two
conditions: high stress for individual members of society and disillusionment with a
distorted cultural Gestalt. Where such processes take place, as in mass movements,
messianic movements, ethnic movements, or revolutionary movements, they all
require members to profess adherence to the movement’s ideology or evaluative
principles about the ends and means of human action and emphasise the need to
reduce stress through collective efforts for change.

The revitalization movements are all characterized by a uniform process and the motive

of constructing a more satisfying cultural system. The processual structure of revitalization

movements include:

1) a steady state,
2) a period of individual stress,
3) a period of cultural distortion, and
4) a period of revitalization.

Within the revitalization period six major tasks occur:

1) “mazeway” reformulation,
2) communication to others,
3) organization of followers,
4) adaptation to contention and conflict,
5) cultural transformation, and
6) routinization of the new culture system.

When this occurs, the revitalization creates a new steady state. Though process is

basically the same, revitalizations vary in structure. Revitalizations can seek to revive

traditional culture, they can seek to import a foreign cultural system, or they can seek a never

before seen utopia. They can be achieved either through secular or religious means or start off

as one type but then proceed with the means of the other. The degree of nativism can vary from

movement to movement as well as within a movement processually. Finally movement

participants vary in their ability to gauge the effectiveness of their revitalization campaigns and

ability to strategize against contention thus affecting success or failure.

6.2 Research Design and Methodology

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 The research is based on interpretive philosophy where multiple realities exist

compared to positivistic philosophy, where only one reality is based on the scientific method.

Interpretivism attempts to discover the meaning, motives or causes of the action. In

descriptive studies, subjects are studied in a completely natural environment meaning that the

researcher is not manipulating any variables. The study is static or passive and aims to

unearth the facts related to the problems. Among the several methods used one will be

descriptive with the purpose to obtain “information concerning the current status of

phenomena and to describe the state of a problem, variables or conditions in a situation.”

The study is based on qualitative method, which is effective in obtaining culturally

specific information about the values, opinions, behaviours, and social context of particular

populations. The strength of qualitative research is its ability to provide complex textual

descriptions of how people experience a given research issue. It provides information about

the human side of an issue, including the contradictory behaviours, beliefs, opinions, and

relationships of individuals. Grounded analysis through interviews will allow data to speak

by themselves to establish similarities and differences.

Data collection will be based on primary and secondary data. Primary data will include

internal reports from relevant institutions, especially from IIIT offices and IIUM’s various

kuliyyahs and departments. Secondary data will include all the published data available in the

public domain, such as libraries and online resources. In-depth interviews will be conducted

with selected actors or Islamizers including former Rectors, selected scholars and selected

alumni of IIUM.

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 6.3 Limitation of the Study

There are limitations to this study. Primary among them is the contexts, situations,

events, conditions and interactions cannot be replicated, nor can generalisations be made to a

broader context than the one studied within confidence. The study’s fieldwork is on IIUM;

therefore, data collection and observations derived are only applicable to IIUM. This will be

the same for data collected from interviews, which cannot be generalised. The time needed for

data collection to conduct in-depth interviews, analyse preliminary reports and review a vast

collection of published literature will be lengthy. It may take around two years to complete the

study.

7.0 Significance of the study

As stated in the problem statement, there is an increasing demand for expertise and

teaching materials on IOK from newly established Islamic universities, institutes and centres.

On the other hand, extremism and liberalism in society have contributed to confusion in

understanding the ideals of the Islamization project. This study will help the Institute improve

its deliveries and provide clear direction to navigate and move forward. In a broader context,

this study will add to the body of knowledge on the discourse on Islamization of Knowledge

by providing new perspectives and experiences from the actors and Islamizers.

The study hypothesises that the Islamization of Knowledge Project has successfully

contributed to developing a wholesome Muslim personality with a comprehensive

understanding of Islamic worldview and lifestyle (insan kamil). From a research standpoint,

the Islamization of Knowledge project is the independent variable which is the cause, whereas

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the insan kamil is the dependent variable is the effect where its value depends on changes in

the independent variable. In other words, the insan kamil may not be achievable if the

Islamization of Knowledge Project fails. We can test the hypothesis with a null hypothesis

where we can observe the outcome of a community or graduates who do not go through the

process of Islamization of Knowledge. The hypothesis is verifiable where we can obtain data

from various aspects of the Islamization project through published reports, feedback from

people involved and active observation. The hypothesis is also achievable where we can test it

anytime, and it will produce the desired outcomes.

8.0 Work Schedule

2021 2022 2023

Q1 Q2 Q3 Q4 Q1 Q2 Q3 Q4 Q1 Q2 Q3 Q4
Identify research
area
Formulate research
questions, strategies,
design and method
Formulate research
proposal
Literature review
Data collection
Data Analysis
Write the first draft
Write second draft
Write final draft
Dissertation due

9.0 Chapterisation

The study will be presented in six chapters:

Chapter I: Introduction, Literature Review and Methodology

Chapter II: Conceptual Dimension of IOK

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 Chapter III: IIIT Workplan

Chapter IV: IOK and Contributions of IIUM

Chapter V: Result and Discussion

Chapter VI: Conclusion and Recommendation

10.0 References

A. Selected References on IIIT

1. AbūSulaymān, ‘AbdulHamīd. & International Institute of Islamic Thought. (1989).
Islamization of Knowledge: General Principles and Work Plan. Herndon: International
Institute of Islamic Thought.

2. AbūSulaymān, ‘AbdulHamīd. (2004). Crisis in the Muslim Mind. Herndon:

International Institute of Islamic Thought.

3. AbūSulaymān, ‘AbdulHamīd. (2011). The Qur’anic Worldview: A Springboard for

Cultural Reform. Herndon: The International Institute of Islamic Thought.

4. Ismā’īl Rājī al-Fārūqi (1982). Islamization of Knowledge: General Principles and

Workplan. Herndon: The International Institute of Islamic Thought.

5. Al-Faruqi, I.R and Abdullah Omar Naseef. eds (1981). Social and Natural Sciences:
The Islamic Perspective. Jeddah: King Abdulaziz University.

6. Al-Faruqi, I.R. (2000). Tawhid: Its Implications for Thought and Life. Herndon: The
International Institute of Islamic Thought.

7. Elmessiri, Abdelwahab M. ed. (2006). BIAS: Epistemological Bias in the Physical

and Social Sciences. Herndon: International Institute of Islamic Thought.

8. Malkawi, Fathi Hasan. (2014). Epistemological Integration: Essentials of Islamic

Methodology. Herndon: The International Institute of Islamic Thought

9. Ba-Yunus, Ilyas. (1988). Al Faruqi and Beyond: Future Direction in Islamization of

Knowledge. American Journal of Islamic Social Sciences, 5(1), 13-28.

10. Safi, Louay. (1993). The quest for Islamic methodology: The Islamization of
knowledge project in its second decade. American Journal of Islamic Social Sciences, 10(1),
23-48.

11. Barzanji, Jamal. (1999). History of Islamization of Knowledge and Contributions of

the International Institute of Islamic Thought. In Amber Haque (Ed.), Muslims and
Islamization in North America: Problems and Prospects (pp. 13-33). Beltsville, Md.: Amana.

B. Selected References on IIUM

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1. Centre for Islamisation. (2013). IIUM Policies and Guidelines on Islamisation. Kuala
Lumpur: CENTRIS-IIUM.

2. Kamaruddin, Zaleha and Moten, Abdul Rashid, eds. (2013). IIUM: The Premier
Global Islamic university. Kuala Lumpur: IIUM Press.

3. Hashim, Rosnani & Abdallah, Ssekamanya Siraje. (2013). Islamization of Human

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

4. Abdallah, Ssekamanya Siraje et al. (2011). The Experience of Islamization of

Knowledge at the International Islamic University Malaysia: Successes and Challenges. In:
New Intellectual Horizon in Education (pp. 91-111). Gombak: IIUM Press.

5. Ismail, Nik Ahmad Hisham, Mustafa Tekke, and Faizah Idrus. (2017). Islamization of
Knowledge in the curriculum among academics at the International Islamic University
Malaysia: A structural equation modeling (SEM) approach. Al-Shajarah: Journal of the
International Institute of Islamic Thought and Civilization (ISTAC), (Special Issue:
Education), 51-75.

6. Mamat, Arifin et al. (2012). Developing indicators for evaluating the integration of
Islamic values in the academic curriculum at International Islamic University Malaysia: A
preliminary findings. The paper was presented at 8th World Conference on Muslim Education
2012 (WORLD-COME 2012), 12-13 November 2012, Shah Alam Convention Centre, Shah
Alam, Selangor, Malaysia.

7. Rahman. Adeela. (2017). Islamization of Human Sciences: Need, Prospects and

Challenges. Proceeding of International Conference on Empowering Islamic Civilization, 7-8
Oktober 2017. Research Institute for Islamic Product and Malay Civilization (INSPIRE),
Universiti Sultan Zainal Abidin (UniSZA).

8. Shahdan, Azura et al. (2018). A Pilot Survey on Knowledge, Attitude and Practice
Towards the Islamisation of Knowledge as Perceived by the Staff of Kulliyyah of Allied
Health Sciences, International Islamic University Malaysia. IIUM Medical Journal Malaysia,
17(1), 77-82.

9. Al Mamun, Abdullah et al. (2020). Islamisation of Engineering Education – A Case at

IIUM. Universal Journal of Educational Research, 8(2), 355-361.

10. Hamzah, Fazlinda et al. (2017). Investigation on The Awareness, Attitude and
Implementation of The Concept of Islamization of Knowledge among University Educators
[Special Edition]. Ulum Islamiyyah, 19, 5-22.

11. Horstmann, Alexander. (2004). Mapping the Terrain: Politics and Cultures of
Islamization of Knowledge in Malaysia. Kyoto Review of Southeast Asia, Issue 5 (March).

C. Selected References on IOK from Multiple Perspectives

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1. Al-Attas, S. M. N. (1993). Islam and Secularism. Kuala Lumpur: International
Institute of Islamic Thought and Civilization.

2. Al-Attas, S. M. N. (1980). The concept of education in Islam. Kuala Lumpur: Muslim

Youth Movement of Malaysia.

3. Nasr, Seyyed Hossein. (1989). Knowledge and the Sacred. New York: Crossroad.

4. Rahman, Fazlur. (1984). Islam and Modernity: Transformation of an Intellectual

Tradition. Center for Middle Eastern Studies: University of Chicago Press.

5. Rahman, Fazlur. (1988). Islamization of Knowledge: A Response. American Journal

of Islamic Social Sciences, 5(1), 3-11.

6. Hassan, MK. (2013). Islamization of Human Knowledge. In Barom, Mohd Nizam et

al. (2013). Islamic Economics Education in Southeast Asian Universities. Malaysia: CIE and
IIIT.

7. Bakar, Osman. (2011). Islamic Science, Modern Science, and Post-odernity:Towards

a New Synthesis through a Tawhidic Epistemology. Revelation and Science, 1(3), 13-20.

8. Berghout, Abdelaziz. (2007). Toward an Islamic Framework for Worldview Studies:

Preliminary Theorization. American Journal of Islamic Social Sciences, 24(2), 22-43.

9. Berghout, Abdelaziz. (2011). Islamisation in Modern Sciences: The Way Forward.

Revelation and Science, 1(3), 21-34.

10. Ali, M. M. (1999). Reconstruction of Islamic Thought and Civilisation: The Case of
Islamation of Knowledge. American Journal of Islam and Society, 16(1), 93–109.
https://doi.org/10.35632/ajis.v16i1.2132

11. Imtiyaz Yusuf. (2012). Islam and Knowledge: Al Faruqi’s Concept of Religion in
Islamic Thought. London: I. B. Tauris.

12. M. A. Haneef. (2015). A Critical Survey of Islamization of Knowledge. Kuala

Lumpur: IIUM.

13. Arif, Muhammad. (1987). The Islamization of Knowledge and Some Methodological
Issues in Paradigm Building: The General Case of Social Science with a Special Focus on
Economics. American Journal of Islamic Social Sciences, 4(1), 51-71.

14. Dangor, S. (2005). Islamization of Disciplines: Towards an Indigenous Educational

System. Educational Philosophy and Theory, 37 (4), 519-531.

15. Keim, Wiebke. (2017). Islamization of Knowledge – Symptom of the Failed

Internationalisation of the Social Sciences? Méthod(e)s: African Review of Social Sciences
Methodology, 2(1-2), 127-154.

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16. Muhammad, Garba Bala. (2001). A Critique of Theories and Theorising in Social
Sciences: Special Reference to Islamic Political Experience. American Journal of Islamic
Social Sciences, 18(2), 33-60.

17. Nasr, Seyyed Vali Reza. (1991). Islamization of Knowledge a Critical Overview.
Islamic Studies, 30(1), 387-400.

18. Peow, See Hoon. (2010). Islamisation of knowledge: Islamic sociology and
anthropology in theory and practice. Al Shajarah. 15(1), 83-110.

19. Siddiqi, Mohammad Nejatullah, (2011). Islamization of Knowledge: Reflections on

Priorities. American Journal of Islamic Social Sciences, 28(3), 16-20.

20. Tibi, Bassam. (1995). Culture and Knowledge: The Politics of Islamization of
Knowledge as a Postmodern Project? The Fundamentalist Claim to e-westernization. Theory,
Culture & Society, 12(1), 1-24.

21. Tibi, Bassam. (1995). Islamic Dream of Semi-modernity. India International Centre
Quarterly, 22(1), 79-87.

22. Traore, Abdrahamane. (2019). The Dead Weight That Is Hindering the Islamisation of
Knowledge. Islamic Studies, 58(2), 205–218.

23. Abaza, Mona. (2002). Two Intellectuals: The Malaysian S.N. Al-Attas and the
Egyptian Mohammed ’Immara, and the Islamization of Knowledge. Asian Journal of Social
Sciences, 30(2), 354–383.

D. References on European Renaissance, Positivism and Colonialization

1. Asad, Talal. (2003). Formations of the Secular: Christianity, Islam, Modernity.:

Stanford University Press.

2. Ashcroft, B., Griffiths, G., & Tiffin, H. (2000). Post-colonial Studies. London:
Routledge.

3. Esposito, J. L., & Voll, J. O. (2010). Makers of contemporary Islam. Oxford: Oxford
University Press.

4. Fanon, Frantz. (1952). Black Skin, White Masks. New York. Grove Press.

5. Fanon, Frantz. (1965). The Wretched of the Earth. New York: Grove Press.

6. Kerr, Malcolm H. (1966). Islamic Reform: The Political and Legal Theories of
Muhammad Abduh and Rashid Rida. Berkeley: University of California Press.

7. Said, Edward W. (2019). Orientalism. London: Penguin Books.

8. Said, Edward W. (1994). Culture and imperialism. New York: Knopf.

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9. Young, Robert J. C. (2003). Postcolonialism: A Very Short Introduction. Oxford:
Oxford University Press.

10. Lewis. Bernard. (1990). The Roots of Muslim Rage. The Atlantic Monthly (September
1990). Retrieved from https://www.theatlantic.com/magazine/archive/1990/09/the-roots-of-
muslim-rage/304643/

E. References on Theoretical and Conceptual Framework

1. Paulston, R. G. (1977). Social and Educational Change: Conceptual Frameworks.

Comparative Education Review, 21(2/3), 370–395. http://www.jstor.org/stable/1187667

2. Anthony F. C. Wallace. (1956). Revitalization Movements. American Anthropologist,

58(2), 264–281. http://www.jstor.org/stable/665488

4. Berger, Peter L. (1991). The Social Construction of Reality. Harmondsworth: Penguin

Books.

5. Hintikka, Jaakko. (2007). Socratic Epistemology: Explorations of Knowledge-Seeking

by Questioning. Cambridge: Cambridge University Press.

6. Mannheim, Karl, Louis Wirth, and Edward Shils. (1954). Ideology and Utopia an
Introduction to the Sociology of Knowledge. London: Routledge & Paul.

7. Meyers, Robert G. (2006). Understanding Empiricism. London: Acumen.

8. Weber, Max. (1965). The sociology of religion. London: Methuen & Co. Ltd.

9. Woodhead, L & Heelas, P. & Martin, D. eds. (2001). Peter Berger and the Study of
Religion. London: Routledge.

10. Goldman, Harvey. (1994). From Social Theory to Sociology of Knowledge and Back:
Karl Mannheim and the Sociology of Intellectual Knowledge Production. Sociological
Theory, 12(3), 266-278.

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