Islamization of Human Sciences, edited by Mohd Yusof Hussain and published by IIUM Press, is a comprehensive compilation of selected papers originally presented at the International Conference on Islamization of Human Sciences held in August 2000.

The book serves as an academic guide to help students and scholars understand the philosophical and practical dimensions of integrating Islamic values into modern disciplines.

The primary goal of the book is to provide a conceptual framework and work-plan for the Islamization of Knowledge (IOK) specifically within the human sciences. It addresses the educational dilemma faced by Muslims due to the prevalence of secular Western models of thought, aiming to produce a re-integration of Islamic perspectives across all academic disciplines. The book is structured into several chapters that analyse both general theories of knowledge and specific applications in social sciences.

On the definition of Knowledge, Dr. Louay Safi discusses the classification and definition of knowledge from an Islamic standpoint. In discussing Al-Farabi’s Theory, Prof. Osman Bakar provides an analysis of the theory of knowledge proposed by the classical philosopher Al-Farabi. In another chapter, Dr. Jamil Farooqui explores how Qur’an serves as the ultimate source of guidance for understanding human existence and social relations.

The book also discusses the key methodologies and approaches to Islamization of Knowledge (IoK) including the approach of Al-Attas and Al-Faruqi. A comparative analysis reconciles the methodologies of the two pioneers of the IOK movement, Syed Muhammad Naquib al-Attas and Isma’il Raji al-Faruqi. In discussing the role of scholars, Prof. Mohd Yusof Hussain outlines the critical responsibilities of Muslim scholars in actively participating in and leading the Islamization project.

In chapters on Islamization of particular disciplines, different authors shed light on the prospects and challenges of Islamizing sociology, psychology, communication and language.

Dr. Jamil Farooqui’s chapter on Islamic Sociology outlines a vision for a discipline that moves beyond secular paradigms to understand human society through the lens of divine guidance.

Dr. Farooqi argues that modern Western sociology is rooted in secularism and materialism, which limits its understanding of human existence to observable, physical phenomena. He contends that by ignoring the spiritual dimension, secular sociology fails to address the underlying moral crises and social ills affecting modern society.

The chapter emphasizes that Qur’an is the ultimate source of knowledge for understanding social relations and the purpose of human life. The author suggests that social structures and human behaviour must be studied in the context of man’s relationship with Allah.

Unlike secular models that view humans as mere products of their environment, Dr. Farooqui defines the human being as a moral agent with an innate inclination toward the Creator. The author thinks that Islamic sociology prioritizes the establishment of justice (Adl) and the promotion of virtue (Maruf) over simple utility or power dynamics.

The concept of the Ummah (the global Muslim community) is used as a primary sociological unit, emphasizing a collective identity based on shared faith rather than ethnicity or geography. The author calls for a re-examination of social issues—such as family structures, crime, and education—using Islamic ethical standards rather than purely functionalist or conflict-based theories.

The author opines that the ultimate aim of Islamic sociology is not just to describesociety, but to provide a framework for transforming it into a virtuous society that reflects Islamic values. The author stresses that Muslim sociologists have a duty to actively participate in this Islamization process to offer a viable alternative to the prevailing secular worldview.

In the chapter on Islamization of communication, Prof. Mohd Yusof Hussain emphasizes that communication is not a value-neutral activity but a purposeful process that should align with the ethical and spiritual framework of Islam. He argues that modern communication studies are heavily dominated by Western secular paradigms that often ignore the moral responsibilities of the communicator.

The author emphasizes that every message should ideally promote truth and goodness. He highlights Tabligh (conveying the message) as the prophetic model of communication, which is characterized by honesty, clarity, and a focus on guidance.

Communication in Islam is not just human-to-human, but also involves the relationship between the Creator and the created through prayer and revelation.

The author outlines specific Qur’anic principles that should govern the behavior of a Muslim communicator:

• Truthfulness: Communicators must ensure that their speech is firm, honest, and free from ambiguity.

• Gentleness: Even when correcting others or engaging in Dawah, the approach must be kind and persuasive rather than harsh.

• Verification: In an era of misinformation, Hussain stresses the Islamic obligation to verify news before believing or spreading it to avoid harming others.

• Dignity and Respect: Communication must avoid mockery, backbiting, and defamation, which are strictly prohibited in Islamic social ethics.

The author critiques Western models (like the Laswell or Shannon-Weaver models) for focusing primarily on the efficiency of the message transfer rather than the moral quality of the content. He argues that secular media often prioritizes profit and entertainment over the spiritual and educational needs of the community.

Unlike Western frameworks that emphasize absolute freedom of expression, Prof. Hussain proposes a model where freedom is balanced with social responsibility and divine accountability.

In discussing the objectives of Islamized communication, the author thinks that the primary goal is to foster unity (Ukhuwah) and understanding within the Ummah and with humanity at large. Media and communication tools should be used for the intellectual and moral re-integration of the Muslim mind. Prof. Hussain suggests that by Islamizing communication strategies, Muslims can better project the true image of Islam and counter negative stereotypes in global media.

Dr. Mohammed Galander contributes a chapter that focuses on the theoretical and practical framework for an Islamic approach to communication, moving beyond mere translation of Western concepts.

The author argues that contemporary communication studies are products of Western social experiences, which are heavily influenced by secularism and materialism. He points out that Western theories often view communication as a tool for persuasion, control, or commercial gain, whereas Islamic communication should be viewed as a means of seeking and spreading truth. He critiques the value-neutral stance of Western journalism, suggesting that it often masks a bias toward secular and liberal ideologies.

The author highlights that the communicator must adhere to absolute truthfulness, avoiding sensationalism or the manipulation of facts for hidden agendas.

Communication should serve the collective interest of the Ummah (community) rather than just the interests of the elite or the individual. He argues for a media culture that respects human dignity, avoids the commodification of individuals, and promotes moral excellence (Ihsan).

Dr. Mohamed Makdad’s chapter on the Islamization of Psychology argues for a paradigm shift that integrates the spiritual nature of the human soul with empirical psychological research to address modern moral and mental health crises.

Dr. Makdad critiques Western psychological schools—such as behaviorism and psychoanalysis—for viewing human beings as purely biological or social products, ignoring the spiritual dimension. He argues that secular psychology fails to provide a holistic view of the human person because it separates the mind and behavior from the Creator.

The chapter suggests that secular models are often ill-equipped to treat social and psychological ills because they lack a definitive moral framework rooted in absolute truth.

Dr.  Makdad emphasizes that Islamic psychology must be centered on the Qur’anic understanding of the Nafs (soul), which includes its varying states like al-nafs al-ammarah (the soul that commands evil) and al-nafs al-mutma’innnah (the soul at peace). He posits that humans have an innate, God-given nature (Fitrah) that inclines them toward goodness and the recognition of Allah, which should serve as the baseline for psychological health.

Dr. Makdad advocates for a methodology that utilizes both Wahy (Revelation) and empirical observation, where the Qur’an and Sunnah provide the metaphysical foundations and modern research provides the tools for observation. He suggests that Muslim psychologists should critically filter Western theories, retaining useful clinical techniques while discarding philosophical assumptions that contradict Islamic creed. Psychological practice should incorporate the concept of Adab (right action and refinement of character) as a therapeutic goal.

The author writes that the ultimate goal of Islamized psychology is to help individuals achieve Falah (success in this world and the hereafter) by aligning their behavior with their spiritual purpose. Dr. Makdad highlights that an Islamic approach can more effectively tackle contemporary issues like addiction, family breakdown, and identity crises by addressing their spiritual roots. He calls for the development of new curricula and textbooks that empower Muslim students to study human behavior without experiencing ‘cultural alienation’.

The chapter on Islamization of language by Prof. Mohd Yusof Hussain explores how the English language can be adapted to carry Islamic values and concepts without the secular or pejorative biases often found in Western linguistics.

Prof. Hussain acknowledges that English is the dominant global language for science, technology, and international communication, making it an essential tool for the Muslim world.

He argues that languages are not neutral; they carry the cultural and philosophical baggage of the civilizations that developed them. Modern English often reflects secular-materialist worldviews that can alienate Muslim users or distort Islamic meanings when used for religious or moral discourse.

He advocates for the retention of original Arabic terms (e.g., Tawhid, Shura, Zakat) rather than using approximate English translations like Monotheism, Consultation, or Alms, which often fail to capture the full depth of the original terms. The chapter calls for the re-evaluation of English words that have negative or pejorative connotations when applied to Islam, such as fundamentalism or crusade.

Prof. Hussain addresses the issue of gender bias in the English language, suggesting that an Islamic approach should promote language that reflects the dignity and equity of both men and women as envisioned in the Qur’an. The chapter links the Islamization of language to the concept of Adab (refinement/decency), arguing that the choice of words should always promote moral excellence and social harmony.

In discussing the operational steps in reforming English, the author writes that the first step involves identifying and removing expressions that imply polytheism (Shirk) or secular assumptions about the nature of reality. The second step is to purposefully use English in a way that reflects Islamic metaphysics and ethical priorities. Prof. Hussain emphasizes that Muslim scholars must take the lead in producing literature and academic textbooks written in Islamic English to provide a model for the next generation.

The author wishes to empower Muslims to use English as a vessel for the Islamic message (Dawah) and academic inquiry without losing their own cultural and religious identity.

On the same theme, the chapter contributed by Dr. Haja Mohideen provides a practical and linguistic roadmap for adapting the English language to serve the needs of the Muslim world without compromising Islamic values.

The author argues that many Islamic concepts lose their essential meaning when translated into standard English equivalents (e.g., using God for Allah or charity for Zakat). He notes that English carries the secular-humanist and materialist worldview of the West, which can subtly influence the thought patterns of Muslim speakers.

The goal is to create a variant of English that allows Muslims to express their faith, history, and social values accurately and with dignity.

Mohideen outlines several methods for the Islamization of the English language:

• Transliteration over Translation: He advocates for the direct use of Arabic Islamic terms within English sentences to preserve their specific theological weight.

• Loanwords and Integration: Terms like Tawhid, Haram, Halal, and Iman should be integrated into the English vocabulary of Muslims as technical terms, much like scientific or legal jargon.

• Redefining Connotations: He suggests that Muslims must actively reclaim and redefine words that have been given negative or biased meanings by Western media, such as Jihad, fundamentalism, and Ummah.

Dr. Mohideen points out that certain common English idioms or metaphors may inadvertently contradict Islamic monotheism (e.g., Mother Nature or lucky stars) and should be replaced with expressions that attribute agency to Allah.

The chapter also addresses gender-biased language, suggesting that English should be used in a way that reflects the Qur’anic view of the equitable status of men and women before God.