As the Greek Philosopher Heraclitus stated one cannot step twice into the same river. (Vago S, (1999)) similarly the world is constantly changing as well. There have been pivotal junctions in time when nations and civilisations took turns towards reform and exponential development. The revolutions that have taken places over time, amongst them the industrial revolution, scientific revolution, French revolution, and other such transformations have always had a critical element of technology and science behind the proponents of the transformative efforts. Engines and machines, the glorious products of science began to revolutionise the idea of progress itself (Steven Kreis, (2001)). Defining science has been a colossal effort for proponents of scientific and technical methods due to the different perspectives and the multiple conceptual angles pertaining to the subject. Some simplified definitions include 'Science uses unfounded empirical tests to develop, discover, and explain systematic frameworks within which relationships can be explored' and 'Science is a knowledge generating activity which is based on systematically organized bodies of accumulated knowledge obtained through objective observations' (SEBAC, (2007)).

The world today has become a heterogeneous village with multiple cultures, religions and ethnicities competing for wealth and prestige. We are so diverse that even among the similar, differences surface over time. In such a world it is a real challenge to manage and disseminate true knowledge. Distortions, influences and manipulations among others shape the knowledge before reaching its intended audiences. Thus what is usually referred to as 'knowledge' may not be the true or comprehensive knowledge. With a broader degree of distortion due to proponents of various ideologies attempting to manipulate knowledge to their advantage it is crucial that knowledge be understood as a mere stool pigeon rather than an absolute. Some may raise the question of knowledge being Islamic as 'truth' is in direct conformity with Islam and cannot be contradictory as god is the source of both. The common misconception of knowledge already being Islamic will be discussed in this paper and will also attempt to highlight the major epistemological dimensions of knowledge both from secular and Islamic perspective. Why one may arrive at the connotation would also be discussed. Islamising something Islamic does not seem viable and thus the paper will try to shed light on the need to Islamise knowledge and the Islamisation of knowledge movement.