Abstract: The abstract summarizes the core research objectives, methodology, participant details, and key findings of the study. It highlights that academic staff hold high perceptions of IOK implementation overall, with the highest scores given to student characteristics and the lowest to supported learning resources. It also outlines key challenges, such as the lack of manuals and adequate training, and lists recommendations for improving the integration of Islamic perspectives.

Acknowledgements: This section expresses the author's gratitude to Allah, family members, supervisors, and colleagues at the Institute of Knowledge Integration (IKI Academy) and the International Institute of Islamic Thought (IIIT). The author specifically thanks academic supervisors and faculty members who provided guidance, administrative support, and resources necessary to complete this research report for the Postgraduate Certificate program.

Chapter 1: Introduction: This chapter establishes the background of the study, describing the educational crisis of dualism in Muslim societies and introducing the concept of the Islamization of Knowledge (IOK). It details the problem statement, which focuses on curriculum integration at Fatoni University. Additionally, it outlines the specific research questions, objectives, significance, scope, and operational definitions of key terms used throughout the study.

Chapter 2: Review of Related Literature: This chapter reviews scholarly literature concerning the integration of knowledge from an Islamic perspective. It covers theoretical concepts of Islamic curriculum design and the historical background of Islamizing academic curricula. It also discusses challenges identified in previous studies, focusing on higher education institutions like the International Islamic University Malaysia (IIUM) and Syarif Hidayatullah State Islamic University (UIN) Jakarta.

Chapter 3: Research Methodology: This chapter details the mixed-mode research methodology used in the study, combining quantitative surveys and qualitative interviews. It describes the target population, consisting of academic staff at the Faculty of Education at Fatoni University, and the purposive sampling criteria. The chapter also outlines the development of research instruments, methods of data collection, and statistical tools used for analysis.

Chapter 4: Presentation and Analysis of Data: This chapter presents the statistical data collected from the survey questionnaires and qualitative insights from key informant interviews. It provides a demographic profile of the participants and details the mean scores and standard deviations for the six components of IOK implementation. It also presents qualitative findings regarding the specific challenges and prospects perceived by the academic staff.

Chapter 5: Summary and Discussion: This chapter analyzes and interprets the research findings in relation to existing literature and theoretical frameworks. It breaks down each of the six components of curriculum integration, discussing why certain aspects received higher ratings and addressing the implications of identified problems, such as a lack of materials, funding issues, and the absence of concrete assessment criteria.

Chapter 6: Conclusion and Recommendations: This chapter presents the final conclusions derived from the research findings. It outlines practical recommendations for university administrators, such as creating structured guidelines and training plans, and for academic staff to improve teaching skills. Finally, it suggests directions for future research, including studies focusing on student perceptions and qualitative curriculum analysis.

Bibliography: The bibliography provides a comprehensive list of scholarly references, including books, journal articles, and conference papers cited throughout the research report. The sources focus on Islamic education, curriculum development, the Islamization of knowledge, and previous research on higher education institutions across Malaysia, Indonesia, and Thailand.

This research report, completed in October 2023, explores the practical application of integrating Islamic knowledge into the curriculum of the Faculty of Education (FED) at Fatoni University in Thailand. Fatoni University is recognized as the first private Islamic higher education institution in Thailand, a country where Muslims constitute a minority population. The main purpose of the study is to evaluate academic staff members' perceptions of this implementation, identify the critical problems they face, and propose prospects for improvement.

The author structures the study around a mixed-mode research design, combining quantitative data from survey questionnaires with qualitative details from in-depth interviews. The theoretical foundation is rooted in the "Islamization of Knowledge" (IOK), a movement initiated by prominent Muslim scholars to resolve the crisis of educational dualism. Dualism refers to the existence of parallel secular and religious education systems, which often leads to fragmented perspectives among students. To counter this, the study argues that an integrated curriculum must harmonize revealed knowledge (al-ilm al-naqliyyah) and acquired knowledge (al-ilm al-aqliyyah), building well-balanced individuals.

The investigation focuses on six core curricular components: curriculum content, instructors' characteristics, students' characteristics, teaching-learning activities, learning resources, and evaluation methods. The target population consists of academic staff at the Faculty of Education who have taught for more than one year. Through purposive sampling, 25 academic staff participated in the quantitative survey, while 5 key informants provided qualitative depth through interviews.

The empirical findings show that academic staff generally view the overall implementation of IOK favorably, resulting in a high grand mean score of 3.59. Among the six components, "student characteristics" received the highest score (3.87). Instructors perceive that students possess positive attitudes and some basic Islamic knowledge, which facilitates integration. "Curriculum contents and implementation" scored the second highest (3.85). This high rating is attributed to the presence of foundational Islamic worldview courses in the study program. "Teaching-learning activities" also scored highly (3.83), as teachers actively strive to establish an Islamic classroom atmosphere, initiating and closing lessons with prayers and reciting Qur'anic verses.

However, components related to resources and evaluations scored significantly lower. "Evaluation and assessment" received a moderate score (3.24), reflecting a lack of concrete evaluation criteria and standard assessment tools. "Materials and supported learning resources" scored the lowest (3.14), highlighting a severe deficiency in integrated textbooks, reference materials, and dedicated institutional funding.

Qualitative interviews reveal that academic staff face numerous structural and practical hurdles. The foremost problem is a lack of clear manuals, guidelines, and handbooks to assist teachers in integrating Islamic values into secular subject matter. Many instructors possess varying educational backgrounds and lack formal training in IOK methodology. There is also a notable deficiency in Arabic language proficiency, which limits instructors' ability to access primary Islamic sources. Similarly, students enter the university from diverse educational backgrounds, and some lack a deep understanding of Islamic concepts or the purpose of integration.

To address these issues, the report suggests several potential prospects. First, university administrators must develop a comprehensive IOK framework, alongside practical manuals and handbooks. Second, systematic teacher development programs and workshops should be organized at least twice a year to equip instructors with modern pedagogical skills and practical integration techniques. Third, the university must establish clear criteria and standardized tools for measuring students' ethical and spiritual development, rather than relying solely on academic examinations. Finally, administrators must allocate adequate funds to produce quality, Islamic-integrated teaching materials, especially in the Thai language, since the majority of existing resources are in Arabic or English.

The study emphasizes that teachers are key agents in this educational reform. For integration to succeed, academic staff must serve as moral role models, embodying the qualities of a "Muallim Rabbani" (a nurturing teacher). By combining professional competence with spiritual dedication, educators can successfully guide students toward holistic development, benefiting both Muslim society and the wider community in Thailand. In Chapter 1, the background details the historical shift from the Makkah conference of 1977, which called for a unified system of education, to the present conditions in Thailand. Chapter 2 builds a solid theoretical foundation by contrasting the approaches of the International Islamic University Malaysia (IIUM) and Syarif Hidayatullah State Islamic University (UIN) Jakarta, explaining that "integration of knowledge" is often preferred over "Islamization of knowledge" in multicultural settings to minimize Islamophobia and promote inclusivity. Chapter 3's focus on mixed methodology ensures that the findings are both statistically robust and contextually nuanced. Chapter 4 and Chapter 5 analyze the empirical data, linking quantitative measurements to qualitative observations. Ultimately, Chapter 6 provides actionable recommendations that call for administrative reform and professional development. Through this systematic approach, the research highlights the vital role of institutional support, specialized training, and localized materials in overcoming the persistent challenges of educational dualism in Islamic higher education.

Abstract:
The Abstract serves as a concise yet thorough overview of the entire research study. It outlines the primary research goals, which are to examine the perceptions of academic staff regarding the implementation of the Integration of Knowledge (IOK) from an Islamic perspective in the curriculum of the Faculty of Education at Fatoni University, Thailand, and to analyze the specific problems and future prospects of this integration. The study adopts a mixed-mode research design, incorporating both quantitative and qualitative methods to ensure a balanced analysis. The target group consisted of 25 academic staff members and 5 key informants from the 2022 academic year, selected via purposive sampling based on their educational background and teaching experience. Data collection techniques included content analysis, surveys, non-participant observations, and in-depth interviews. To evaluate quantitative reliability, the researcher utilized SPSS to calculate percentages, means, and standard deviations, alongside the Cronbach's alpha formula.
The main findings are split into two categories: perceptions and problems/prospects. Overall, perceptions toward IOK implementation were found to be high, with a grand mean score of 3.59. Among the six components analyzed, "characteristics of students" was rated highest (mean = 3.87), followed by "curriculum contents and implementation" (mean = 3.85), "teaching-learning activities" (mean = 3.83), and "characteristics of instructors" (mean = 3.60). Conversely, "evaluation and assessment" (mean = 3.24) and "materials and supported learning resources" (mean = 3.14) received the lowest ratings, indicating moderate satisfaction.
Regarding problems, the abstract notes a critical lack of manuals, guidelines, and specialized workshops. Academic staff also reported a weak foundation in the Arabic language and limited skills in designing integrated content. Learning resources and funds were deemed inadequate, and concrete criteria for assessment were missing. To address these limitations, the abstract highlights several prospects, suggesting the development of an official IOK framework and handbook, continuous teacher training, the promotion of the "Muallim Rabbani" role model, systematic training in pedagogical methods, and the creation of standardized evaluation tools.

Acknowledgements:
The Acknowledgements section is a reflective and personal introduction where the researcher expresses gratitude to those who facilitated the completion of the study. Written in a traditional Islamic style, the section begins with an invocation of Allah's name, thanking the Creator for the mercy, blessings, and strength granted during the pursuit of knowledge. The researcher emphasizes that this study is not merely an academic exercise but a spiritual journey of seeking knowledge for the sake of Allah's cause.
The author extends appreciation to the Institute of Knowledge Integration (IKI Academy) in Georgia and the International Institute of Islamic Thought (IIIT) for providing the opportunity to pursue studies in the Postgraduate Certificate of Islamic Thought and Integration of Knowledge program. Special thanks are given to the research supervisor, Prof. Dr. Elmira Akhmetova, for her encouragement, continuous guidance, and valuable advice throughout the drafting of the report.
Furthermore, the author acknowledges several key figures at the IKI Academy, including the first director, Dr. Ildus Rafikov, and faculty lecturers such as Dr. Omar Hisham Al-Talib, Assoc. Prof. Dr. Fatmir Shehu, Assoc. Prof. Dr. Gapur Oziev, Dr. Bukuri Zejno, and Dr. Iakhin Filius. Their lectures, shared experiences, and insights are credited with shaping the academic perspective of the researcher and fellow students.
In addition to academic mentors, the author expresses deep gratitude to her family, specifically mentioning her husband, who supported her search for knowledge, and her children (Nasree, Fathee, Shahida, and Ashrof) for their understanding, patience, and prayers. The section concludes with a prayer that Allah accepts this research as a positive contribution to the development of Muslim education, the local society, and the broader Ummah, asking for divine rewards for everyone involved in the research process.

Chapter 1: Introduction:
Chapter 1 introduces the background, problem statement, objectives, and parameters of the study. It starts with the background of the study, defining education as a holistic process that aids in the balanced growth of a human being's total personality. It discusses the critical issue of "educational dualism" in the Muslim world, where secular and religious systems operate separately, resulting in a fragmented approach to knowledge. The author references the 1977 First World Conference on Islamic Education in Makkah, which defined the goal of education as fostering complete submission to Allah through balanced spiritual, intellectual, and physical training. The chapter details how the concept of the Islamization of Knowledge (IOK) emerged to bridge the gap between revealed and acquired sciences.
The problem statement focuses on Fatoni University, the first private Islamic higher education institution in Thailand. While the university has committed to integrating Islamic teachings since its founding in 1998, no research had been conducted to evaluate the actual implementation of this curriculum in the Faculty of Education. Personal observations indicate that while integration is practiced, it remains far from perfect. Therefore, this study aims to examine the perceptions of academic staff regarding the implementation of IOK and analyze the associated problems and prospects.
To guide the research, the author lists two central research questions: What are the perceptions of academic staff toward the implementation of IOK in the existing curriculum? And what are the problems and prospects of this integration? The corresponding research objectives are to examine staff perceptions and analyze the challenges and potential of the curriculum.
The significance of the study lies in its potential to provide a concrete plan for curriculum improvement, benefit administrators in aligning the program with the university's mission, and assist educators and policy makers across Thailand. The scope is limited to the Faculty of Education during the first semester of the 2023 academic year, specifically focusing on staff who have taught for over a year. The chapter ends with operational definitions for key terms, including "Integration of Knowledge," "Curriculum," "Fatoni University," and "Academic Staff."

Chapter 2: Review of Related Literature:
Chapter 2 provides a detailed review of literature on Islamic education and curriculum integration. It is divided into several thematic subsections. In "Islam and Integration of Knowledge," the author notes that Islam views education as a form of worship and a prerequisite for fulfilling the role of "khalifah" (viceregent) on Earth. Scholarly opinions from Al-Attas, Al-Alwani, and AbuSulayman emphasize that true knowledge requires combining divine revelation with empirical observation. The author explores how educational dualism has led to a decline in Islamic civilization, quoting Al-Faruqi, who argued that integrating secular and religious systems is the most critical task facing the Muslim community.
In "Concept of Islamic Curriculum," the text defines curriculum as a purposeful blueprint containing aims, contents, methodologies, and evaluations. An Islamic curriculum is characterized as comprehensive, balanced, and divine, aiming to develop students' moral-ethics, critical thinking, and social responsibility under the umbrella of "Tawhid" (the unity of Allah).
The section "Islamization of Curriculum" discusses practical steps to modify curricula. Prominent scholars suggest removing secularist, humanist, and anti-Islamic elements and reinforcing concepts such as the Islamic view of the Creator, the purpose of human existence, and human relationships with the environment. It also references resolutions from the 15th International Islamic Fiqh Academy Conference in Muscat (2004), which recommended expanding Arabic language instruction, purifying subjects from alien concepts, and preparing teachers behavioral-wise.
Finally, the "Previous Studies" section analyzes research on curriculum integration at other major institutions, including the International Islamic University Malaysia (IIUM), Syarif Hidayatullah State Islamic University (UIN) Jakarta, and UiTM Melaka. These studies demonstrate that while educators generally maintain a positive attitude toward integration, they consistently struggle with a lack of guidelines, inadequate teacher training, and a shortage of integrated textbooks. The chapter concludes by noting that while literature on IOK is extensive worldwide, there is a critical gap in research regarding Thailand's minority-Muslim context, which this study intends to address.

Chapter 3: Research Methodology:
Chapter 3 outlines the research methodology used to gather, analyze, and verify data. The study is based on a mixed-mode research design, combining descriptive quantitative methods with qualitative tools. This approach enables the researcher to obtain a comprehensive understanding of academic staff perceptions while explaining the underlying problems and prospects through interviews and observations.
The target population consists of academic staff at the Faculty of Education, Fatoni University, which employed 52 staff members in the 2023 academic year. Using purposive sampling, the researcher selected 25 participants for the survey and 5 key informants for in-depth interviews. The criteria for selection required that participants hold at least a Bachelor's degree, have taught at the faculty for more than one year, and have experience with integrating Islamic perspectives into their curriculum.
The primary research instrument was a researcher-developed questionnaire consisting of three parts. Part 1 collected demographic information, such as age, gender, educational background, and level of exposure to IOK training. Part 2 measured perceptions using a five-point Likert scale across six components: curriculum content, instructors, students, instructional activities, materials, and evaluations. Part 3 consisted of open-ended questions targeting specific problems and prospects. To ensure validity, three experts checked the instruments, and a pilot study with 10 lecturers was conducted. The Cronbach's alpha coefficient was calculated at 0.973, confirming high reliability.
Data collection occurred in three distinct phases. Phase 1 involved documentary research of university records, articles, and curriculum outlines. Phase 2 utilized Google Forms to distribute the quantitative survey. Phase 3 involved telephone and video-call interviews with key informants, lasting 20 to 30 minutes each. Quantitative data were analyzed using SPSS to determine means, standard deviations, and percentages. Qualitative data were analyzed using descriptive statistics and a triangulation method to cross-reference surveys, interviews, and document reviews, ensuring the accuracy and validity of the final report.

Chapter 4: Presentation and Analysis of Data:
Chapter 4 presents the empirical findings and statistical analysis of the study. The data are organized into three main sections: demographic profile, quantitative perception scores, and qualitative problems and prospects.
The demographic profile reveals that out of 25 respondents, 72% were male and 28% were female. Most participants were aged 45 and above (40%), followed by the 40–44 age bracket (32%). Regarding educational qualifications, 80% held a Master's degree, and 20% held a Doctorate. Fifty-two percent had a Bachelor's degree in Islamic Studies, and 28% had taught at the faculty for 10 years or more. Significantly, 100% of participants obtained their knowledge of IOK through documents, books, and research, while only 56% attended training programs once a year.
The perception scores indicate that academic staff maintain a high perception of IOK implementation, with a grand mean of 3.59. "Characteristics of students" scored the highest (mean = 3.87), indicating that instructors believe students have a positive attitude and sufficient foundational Islamic knowledge. "Curriculum contents and implementation" followed with a mean of 3.85, highlighting that the curriculum successfully integrates Islamic worldview concepts. "Teaching-learning activities" scored 3.83, as instructors frequently create an Islamic classroom environment through prayers and religious recitations. "Characteristics of instructors" scored 3.60, indicating that teachers strive to serve as good role models. However, "evaluation and assessment" (mean = 3.24) and "materials and supported learning resources" (mean = 3.14) scored significantly lower, indicating moderate satisfaction.
The qualitative analysis details specific problems and prospects. Key issues include a lack of structured manuals and guidelines, limited workshops, and low Arabic language proficiency among instructors. Additionally, the study notes an acute shortage of budget and materials for producing Islamic-integrated learning tools. Suggested prospects focus on developing an official IOK handbook, establishing continuous training programs, and producing standardized, uniform assessment tools.

Chapter 5: Summary and Discussion:
Chapter 5 provides a detailed discussion of the study's results, linking them to existing scholarly literature and theoretical frameworks. The chapter is structured around the six core components of IOK implementation and the identified problems and prospects.
First, the high perception of overall curriculum implementation (mean = 3.85) is discussed. The author attributes this to the staff's alignment with Fatoni University's vision and mission. This result mirrors studies from UiTM Melaka and IIUM, which showed that educators generally support the concept of Islamizing education.
Second, regarding "student characteristics" (mean = 3.87), the author notes that most students graduated from private Islamic schools and participated in university-led spiritual activities, which contributed to their positive attitude. This supports the theoretical view that curriculum design must produce a balanced, holistic individual.
Third, the discussion on "curriculum contents" highlights that while Islamic worldview courses are embedded in the program, the faculty lacks manuals and guidelines. The author references Sultan and Al-Alwani, emphasizing that a truly integrated system must avoid merely "labeling" secular courses with Islamic terms and must instead reconstruct the syllabus under a "Tawhidic" framework.
Fourth, "instructor characteristics" (mean = 3.60) show that while teachers are highly dedicated and serve as moral role models, they struggle with a lack of Arabic language skills, preventing them from accessing primary Islamic sources. This finding is consistent with research at IIUM, indicating that many modern-trained lecturers lack specialized knowledge in Islamic traditions.
Fifth, the low score for "materials and supported resources" (mean = 3.14) is discussed as a major barrier. The author argues that without adequate funding, teachers cannot produce localized, Thai-language textbooks, which are sorely needed because most available resources are in Arabic or English.
Finally, "evaluation and assessment" (mean = 3.24) is highlighted as an area of concern due to a lack of concrete criteria. The author suggests introducing authentic assessment methods, such as problem-based projects and continuous evaluation, to measure students' spiritual and ethical development effectively.

Chapter 6: Conclusion and Recommendations:
Chapter 6 presents the final conclusions of the study and outlines actionable recommendations for educational practice and future research.
The author concludes that education is the most critical factor in reviving the identity of the Islamic Ummah and eliminating the crisis of educational dualism. The empirical results show that the Faculty of Education at Fatoni University has achieved a high level of IOK implementation, particularly regarding student attitudes and curriculum design. However, the study confirms that teachers represent the most fundamental factor in this process. Therefore, training academic staff in integration techniques is the most urgent task facing the university, alongside developing standard manuals, handbooks, and localized textbooks. The implementation faces persistent challenges, including a lack of structured guidelines, varying teacher backgrounds, low Arabic proficiency, inadequate learning materials, and an absence of clear evaluation criteria.
Based on these findings, the chapter provides structured "Recommendations for Practice." For administrators, the author suggests: systematically analyzing the faculty's philosophy; developing clear, long-term IOK strategies; continuously producing and supporting handbooks and manuals; establishing a systematic staff development plan with workshops held at least twice a year; providing adequate funds to support research and textbook writing; and establishing continuous monitoring and supervision. For academic staff, the recommendations include: actively seeking knowledge in Islamic education and modern teaching methodologies; and improving Arabic language skills to better understand religious texts, such as the Qur'an.
Lastly, the chapter outlines "Recommendations for Further Research." The author suggests: conducting empirical studies to investigate students' perceptions of IOK; finding specific factors that improve instructors' professional efficiency; conducting qualitative research to analyze the manifestation of IOK across all curriculum levels; and performing empirical research to identify the specific problems faced within each of the six curricular components. The chapter and book end with a brief summary reinforcing these key proposals.

Bibliography:
The Bibliography section lists all the academic sources, books, and articles used by the researcher to build the study's theoretical and empirical foundation. It is organized alphabetically by the authors' last names and covers literature from 1961 to 2023.
Key references include foundational works on the Islamization of Knowledge by prominent scholars such as Ismail Raji Al-Faruqi, Syed Muhammad Naquib Al-Attas, Taha Jabir Al-Alwani, and AbdulHamid AbuSulayman. Their publications outline the original work plans, principles, and historical context of curriculum reform in the Muslim world.
Additionally, the list contains numerous empirical studies focusing on curriculum integration in Southeast Asian universities. Notable mentions include studies by Rosnani Hashim regarding educational dualism and higher education development, Arifin Mamat on academic perceptions of integration at IIUM, and Syarif Suryadi on integrated curriculum perceptions at UIN Jakarta. The bibliography also lists local studies, such as Solihah Hayeesama-ae's previous research on Yala Islamic University's role in educational reform.
Methodological references are also included, featuring research design manuals by John W. Creswell, J.W. Best, and local Thai research guides by Supang Chandravanich and C. Podhisita. By referencing a diverse range of international and local scholarship, the bibliography demonstrates the rigorous academic standard of the report and serves as a valuable resource for future researchers studying curriculum integration in Southeast Asia.