Islamization of the Curriculum

This paper makes two important arguments. It demonstrates how the curriculum design is important for the moral and social well-being of individuals as well as societies. Having asserted that, the paper argues that curriculum design depends fundamentally on a well-defined philosophy of education. Without a philosophy of education that can give moral purpose to both individuals as well as societies, it will be difficult to identify a core element that can anchor the curriculum design. The paper then proceeds to identify the fundamental elements of an Islamic education philosophy and from it elicits the core concerns of an Islamic education curriculum. The paper also discusses several strategies to integrate revealed knowledge and acquired sciences for Muslim universities and schools.

Intellectualism in Higher Islamic Traditional Studies: Implications for the Curriculum

The number of faculties and universities offering Islamic traditional sciences or studies has slowly increased over the past decades. However, the Islamic community has not felt their graduates’ impact other than as teachers or religious personnel. In fact, if the criteria used to assess Islamic education is the growth of a genuine, original, and adequate Islamic thought or intellectualism, then most of these institutions have failed to provide such an education. I examine the goals and curriculum of higher Islamic education and the conditions conducive for the growth of intellectualism. I argue that poor pedagogy, which does not offer teaching methods that encourage critical and ethical thinking, contributed to the state of affairs. Further, I argue that the basic problem is the inadequate conceptualization of knowledge as regards Islamic epistemology in the curriculum and the lack of academic freedom. I assert that the issue of what knowledge is most valuable for today’s intellectual and ethical Muslims has not been resolved and that this affects the curriculum structure and, inevitably, the programs of Islamic traditional sciences. The need to reintroduce Islamic philosophy into the curriculum is one of this article’s major arguments. 

Islamization of Knowledge: A Comparative Analysis of the Conceptions of AI-Attas and AI- Fārūqī

Abstract: There has been a lot of discussion and debate on the issue of Islamization of Contemporary Knowledge among Muslim intellectuals. Two Muslim thinkers, namely al-Attas and al-Fārūqī were foremost in the attempt to conceptualise the problem of the Muslim Ummah and the issue of Islamization of knowledge as an epistemological and socio-political solution. This article aims to examine, compare and analyse the ideas of both scholars with respect to the various interpretations of the concept of Islamization of knowledge their definition of the concept, their philosophical framework, and their methodology for achieving the goals of Islamization. It aims at understanding the similarities and differences and the strengths and weaknesses of their conceptions, philosophical framework and methodology. This paper also explores the possibility of reconciliation between their ideas in the hope of further advancing the cause of Islamization of knowledge.

Source :

Higher Education Curriculum Development for Islamization of Knowledge

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.

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