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The Islamization of Knowledge traces its roots to the 1977 Makkah conference, [2] an influential event that initiated a dialogue among Islamic intellectuals regarding the role of Islam in shaping knowledge in the modern world. [3] Among these intellectuals, Isma'il Raji al-Faruqi played a pivotal role in formalizing and articulating the concept.
Several Sunnah encourage the seeking of Islamic knowledge, such as "Seeking knowledge is a duty upon every Muslim" (Vol. 1, Book 1, Hadith 224) and "Whoever goes out seeking knowledge, then he is in Allah's cause until he returns" (Vol. 5, Book 39, Hadith 2647). Supporters of the almajiri education system believe that it teaches children to be ...
Islamization of Knowledge: General Principles and Work Plan is a book published by the International Institute of Islamic Thought (IIIT) in 1981. The primary authors are Ismail al-Faruqi, who played a significant role in the initial edition, and Abdul Hamid AbuSulayman, who revised and expanded the work in later editions.
In one of the verses, the Quran states that "above every person who has knowledge is the all-knowing" (q 12:76). [12] In the Quran, every occurrence of the term "knower" (ālim [sing.]), the word used later for a learned scholar, is always followed by "unseen" (ghayb), referring to God Himself.
The importance of learning in the Islamic tradition is reflected in a number of hadiths attributed to Muhammad, including one that states "Seeking knowledge is obligatory upon every Muslim". [49] This injunction was seen to apply particularly to scholars, but also to some extent to the wider Muslim public, as exemplified by the dictum of al ...
[19] [22] Finally, to understand the Quran, the sayings and actions of Muhammad as recorded in Hadith collections are considered by Islamic scholars. Taken together, the vast majority of Islamic scholars of every fiqh have traditionally held with the position that there should be punishment for apostasy in Islam. [50] [not specific enough to ...
Khomeini says that Islamic government "truly belongs to the people", not in the sense of being made up of representatives chosen by the people through an election. but because it enforces Islamic laws recognized by Muslims as "worthy of obedience," [25] and it is "not constitutional in the current sense of word, i.e., based on the approval of ...
'Islam is first of all the name of knowledge [ʿilm] and, after knowledge, the name of action [ʿamal]', that 'after you have acquired knowledge it is a necessity to also act upon it', and that 'a Muslim is distinct from an unbeliever [kāfir] only by two things: one is knowledge, the other action [upon it]'.