s history has it, the knowledge of Islamic Studies was a traditional form of knowledge in Islamic civilization and was taught at various levels of learning process, namely hut schools, madrasah and religious schools. Meanwhile, the aristocrats, rulers and the wealthy people underwent formal education in Islamic Studies taught in the palace (Abdul Monir Yaacob, 2003). Nowadays, the interest among students towards Islamic Studies is undeniable. This is evident from the increase of demand in this field of studies each year from the school level to the higher institution of learning. This positive response from both parents and students is brought about by the acceptance of the society towards the significance and the encouraging future prospects of this field of knowledge. The establishments of administrative institutions and Islamic organizations have opened up employment opportunities for Islamic Studies graduates since the prospective employers and employment sectors now realize the importance of having Islamic knowledge background among the employees. Hence, the government effort and policy to implement Islamic Studies program have given a positive impact to uphold Islam in whatever forms of employment (Marzuki Haji Mahmood, 2003).

Kamus Dewan (2005) defines integration as a merger between two or several entities to form unions or consolidations. Muhammad Solikin (2008) and Muhammad Muda (2008) explain the concept of integration with the corpus of knowledge today by highlighting that the integration of knowledge and religion refers to the integration of knowledge and Islam as a unit. Muhammad Muda (2008) As such, Muslims need to grab this opportunity in order to develop the society and promote the socioeconomic status and customs comparable to that of the western society.

Several researches have been carried out by overseas scholars pertaining to the integration of knowledge particularly Islamic Studies. Among them are Huzni Thoyyar (t.t) and Mohamad Solikin (2008). These two scholars raise the concept of knowledge integration in general and its relevance to Islamic Studies. Huzni Thoyyar (t.t) highlights the knowledge integration models and the capacity to develop Islamic knowledge on the right path. He further states that there are several factors that trigger the integration of knowledge particularly Islamic Studies. First, the history of science and religion. Second, the strong pressure from scholars who oppose the freedom of science. Third, the crisis that occurs from science and technology. Fourth, Muslims fall behind in science and technology. The abovementioned factors lead to the emergence of several knowledge integration models:

i Mohamad Solikin (2008) discusses the concept of knowledge integration and religion according to Ismail Raji Al-Faruqi dan Kuntowijoyo. In his study, he compares the concept of knowledge integration and religion (Islamic Studies) involving the thoughts of two prominent Islamic figures, Ismail Raji Al-Faruqi and Indonesian intellectual Kuntowijoyo. The relationship between knowledge and religion has created some changes either in integration or secularism. Integration involves the process of reuniting knowledge and Islam. Separating these two elements may lead to secularism which can have disastrous effects on Islamic civilization. The fundamental concept proposed by Mohamad Solikin (2008) is the integration of modern/general knowledge and religion referring to the union of knowledge and Islam that are never again separated. This general observation is based on the comparison made on the thoughts of the two selected prominent figures.

The Integration of Islamic Knowledge and the West Rasid Muhamad (2010) states that, Islam is a system of life that includes three patterns of human relationships: relationships between man and God, man and man, and man and other creatures. According to him, in order to recognize the three patterns of relationships, three basic axes were formed in Islam as the core, namely faith, worship and morality. As such, it can be summarized that knowledge of Islamic Studies is based on the three basic patterns mentioned earlier. Kamarul Azmi Jasmi & Ab. Halim Tamuri (2011) state that there are several other names that are being used to refer to the knowledge of Islamic faith such as knowledge of tawheed, usuluddin, al-Fiqh al-Akbar and kalam. The knowledge of faith specifically discusses the Divine faith, prophetic and apolistic work that need to be believed as true. The aspect of Divine faith encompasses debates on the nature of Allah s.w.t. Meanwhile the prophetic aspects and apolistic work are related to the nature of task characteristics and revelation of scriptures revealed to them. Both these aspects include beliefs that must be believed by all Muslims alike. This description is amplified by Mohd 2010) states that all the teachings and practices of Islam begin with the good or bad moral character. Syariah teachings form positive minds and morals while the inhibitions distance people from negative values and morals. Therefore, knowledge of Islamic Studies covers a very wide range of subject areas and is the foundation for the Muslims' lives. Thus, new knowledge arising from Al-Quran and Al-Sunni should be explored by the community in order to strengthen the faith/tawheed, daily worship and morality, leading to real perfection.

The Western world has been invading the Islamic world through modern sciences expressed through certain channels. These modern sciences that exclude the spiritual norms have led to the loss of direction among Muslims who are devoted solely to Allah SWT (Che Haslina Abdullah, 2004). Science revolution in the West was originally planned by the Jews for two centuries either by individuals or organizations. This revolution has led to positive developments in the knowledge of science which benefit mankind. However, due to the influence of secularism in this revolution, the negative impact is seen to be greater than the positive impact which causes the thinking of human mind based on religion, in particular Islam. The agenda of the Jewish people to destroy human civilization based on religion and spirituality were realized through this revolution. As a result, some Islamic scholars who are aware of these problems feel that the best way to overcome it is to look at science from the Islamic perspective in order to return man to his fitrah (Abdul Rahman, 2003). As such, every Muslim must be careful in the appreciation of science and must instill confidence in his mind that the truth and the reality come only from the verses revealed by Allah (Zainal Kifli b. Abdul Razak, 2005).

The Integration of Knowledge in Islam: Concept and Challenges

According to Muhamad Muda (2008), Islamic Education in Malaysia has to go through various challenges in order to uphold Islam in the world arena. A variety of accusations and ridicule about Islam have caused many Muslims to be influenced by Western propaganda which leads them to slowly straying away from the teachings of Islam. His article focuses on the four key challenges and the realities of Islamic Education in Malaysia today.

The first challenge involves the Government or the Ministry of Education (MOE) to coordinate the existing school curriculum so that it is in line with the requirements of the universities. Candidates with Islamic Studies background have limited choices of programs offered at the universities. This is because the subjects taken at school levels are incompatible with these programs. As a result, these students do not have the opportunities to take up other disciplines such as Science and Technology, only programs pertaining to Islamic Studies are opened to them. Therefore, those responsible in designing the school education system need to look into this and take measures and initiatives to review the current syllabus so that it meets the needs of the programs offered at the higher institution of learning. This recommendation is in line with Abdul Shukor Hj. Husin's (2008) statement that appreciation of knowledge should not be limited to mere Islamic studies but also serious emphasis on modern sciences and technology.

The second challenge involves graduates competing for employment opportunities. In this era of globalization, graduates are required to be well-versed in a variety of disciplines and skills to attract employers to offer them jobs. Islamic Studies graduates have been seen to have basic ethics, values and integrity of Islamic knowledge, but current employment sectors require other additional skills such as interpersonal skills (communication skills) and information and communication technology (ICT) in their job applications. Therefore, there is a need to integrate all these additional skills at higher levels so that the skills needed for employment are met. Muhamad Muda (2008)

The latest challengeis to putIslamic educationin parallel position with religion and industry. Islamic educationis on eelement that can push Malaysiato achieve Vision 2020. One ofthe visions contained in the vision 2020 is to create alabor force that is not only knowledge able and skillfulbut also with high morals and ethical standards. In today's world, the industrial sectors provide enough jobs for the population.

Industries play a very important rolein forming a better, more comfortableand competitive society. To be really comfortable, religious factors must be in corporated in the daily work practices. At present, food production is an important issue, particularly in Islamic countries in order to over come the problems of malnutrition and hunger. With out adequatenutrition, the Muslim community cannotlead a healthy and comfortable life.Technological applications such asbiofood techno-logy used to solve the problem of food shortages is seen to have a positive impact on society. The technology used must however, be guided so as not to endanger the users. Thus, knowledge of the Islamic religion applied in industrial sectors leads to cautious manipulation of technology.

V.

The Integrationof Islamic knowledge and the Westhasa positive impact leading to a better life,in line with the rapid development of today's world. Muslim community can apply the knowledge of science and technology together with other foreign knowledge as required by Islamic lawto attaina civilizedstandard of livingin terms of morality, ethicsandhuman capital and in turnto achievemardhatillah.