CONCEPTUAL AND PRACTICAL DIMENSIONS OF ISLAMIZATION OF KNOWLEDGE

Introduction In the 1980s, the understanding and practice of Islam in Malaysia entered a new phase. The global Islamic resurgence coupled with local Malaysian factors saw numerous important events talcing place. First, in 1981 Dr. Mahathir Mohamed became Malaysia's fourth prime minister. Secon...

Descripción completa

Guardado en:

Detalles Bibliográficos
Autores principales:	Mohamed Aslam Mohamed Haneef, Ruzita Mohammad Amin
Formato:	article
Lenguaje:	EN
Publicado:	International Institute of Islamic Thought 1997
Materias:	Islam BP1-253
Acceso en línea:	https://doaj.org/article/736f3d84ba524fa192ae504d20a37224
Etiquetas:	Agregar Etiqueta Sin Etiquetas, Sea el primero en etiquetar este registro!

id	oai:doaj.org-article:736f3d84ba524fa192ae504d20a37224
record_format	dspace
spelling	oai:doaj.org-article:736f3d84ba524fa192ae504d20a372242021-12-02T19:41:18ZCONCEPTUAL AND PRACTICAL DIMENSIONS OF ISLAMIZATION OF KNOWLEDGE10.35632/ajis.v14i2.22492690-37332690-3741https://doaj.org/article/736f3d84ba524fa192ae504d20a372241997-07-01T00:00:00Zhttps://www.ajis.org/index.php/ajiss/article/view/2249https://doaj.org/toc/2690-3733https://doaj.org/toc/2690-3741 Introduction In the 1980s, the understanding and practice of Islam in Malaysia entered a new phase. The global Islamic resurgence coupled with local Malaysian factors saw numerous important events talcing place. First, in 1981 Dr. Mahathir Mohamed became Malaysia's fourth prime minister. Second, in 1982 the opposition Islamic Party of Malaysia (PAS) was taken over by new leadership that claimed total commitment to setting up an Islamic state and rejecting nationalism and ethnic politics. Also, in the same year, Anwar Ibrahim, then the president of the Malaysian Islamic Youth Movement (ABIM), joined Dr. Mohamed's government, winning the United Malays National Organization (UMNO) youth movement's presidency and joining the UMNO-led cabinet as a junior minister. The Mohamed administration, unlike its predecessors, openly supported Islamic reform at all levels of society. Islam's role became more than ceremonial; it became a source of values for development, facilitated through the Inculcation of Islamic Values Policy (in 1981) and the estab lishment of numerous Islamic institutions such as the Islamic Bank of Malaysia and the International Islamic University, Malaysia (IIUM) in 1983. Although many see these developments as being merely politically motivated to counter the influence of PAS, it is without doubt that Dr. Mohamed was quite consistent with his earlier Views which he expressed in The Malay Dilemma. In his book he described Islam as the “greatest single influence on Malay value concepts and ethical codes,” thus being a positive factor to develop the Malays ... Mohamed Aslam Mohamed HaneefRuzita Mohammad AminInternational Institute of Islamic ThoughtarticleIslamBP1-253ENAmerican Journal of Islam and Society, Vol 14, Iss 2 (1997)
institution	DOAJ
collection	DOAJ
language	EN
topic	Islam BP1-253
spellingShingle	Islam BP1-253 Mohamed Aslam Mohamed Haneef Ruzita Mohammad Amin CONCEPTUAL AND PRACTICAL DIMENSIONS OF ISLAMIZATION OF KNOWLEDGE
description	Introduction In the 1980s, the understanding and practice of Islam in Malaysia entered a new phase. The global Islamic resurgence coupled with local Malaysian factors saw numerous important events talcing place. First, in 1981 Dr. Mahathir Mohamed became Malaysia's fourth prime minister. Second, in 1982 the opposition Islamic Party of Malaysia (PAS) was taken over by new leadership that claimed total commitment to setting up an Islamic state and rejecting nationalism and ethnic politics. Also, in the same year, Anwar Ibrahim, then the president of the Malaysian Islamic Youth Movement (ABIM), joined Dr. Mohamed's government, winning the United Malays National Organization (UMNO) youth movement's presidency and joining the UMNO-led cabinet as a junior minister. The Mohamed administration, unlike its predecessors, openly supported Islamic reform at all levels of society. Islam's role became more than ceremonial; it became a source of values for development, facilitated through the Inculcation of Islamic Values Policy (in 1981) and the estab lishment of numerous Islamic institutions such as the Islamic Bank of Malaysia and the International Islamic University, Malaysia (IIUM) in 1983. Although many see these developments as being merely politically motivated to counter the influence of PAS, it is without doubt that Dr. Mohamed was quite consistent with his earlier Views which he expressed in The Malay Dilemma. In his book he described Islam as the “greatest single influence on Malay value concepts and ethical codes,” thus being a positive factor to develop the Malays ...
format	article
author	Mohamed Aslam Mohamed Haneef Ruzita Mohammad Amin
author_facet	Mohamed Aslam Mohamed Haneef Ruzita Mohammad Amin
author_sort	Mohamed Aslam Mohamed Haneef
title	CONCEPTUAL AND PRACTICAL DIMENSIONS OF ISLAMIZATION OF KNOWLEDGE
title_short	CONCEPTUAL AND PRACTICAL DIMENSIONS OF ISLAMIZATION OF KNOWLEDGE
title_full	CONCEPTUAL AND PRACTICAL DIMENSIONS OF ISLAMIZATION OF KNOWLEDGE
title_fullStr	CONCEPTUAL AND PRACTICAL DIMENSIONS OF ISLAMIZATION OF KNOWLEDGE
title_full_unstemmed	CONCEPTUAL AND PRACTICAL DIMENSIONS OF ISLAMIZATION OF KNOWLEDGE
title_sort	conceptual and practical dimensions of islamization of knowledge
publisher	International Institute of Islamic Thought
publishDate	1997
url	https://doaj.org/article/736f3d84ba524fa192ae504d20a37224
work_keys_str_mv	AT mohamedaslammohamedhaneef conceptualandpracticaldimensionsofislamizationofknowledge AT ruzitamohammadamin conceptualandpracticaldimensionsofislamizationofknowledge
_version_	1718376208650993664

CONCEPTUAL AND PRACTICAL DIMENSIONS OF ISLAMIZATION OF KNOWLEDGE

Ejemplares similares