Transcript PRESENTATION NAME

SEJARAH PENDIDIKAN ISLAM 2
Ukhti Diwi Abbas
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Topik
Tokoh-Tokoh pada zaman moden
Imam Qardawi
Prof Ismail Faruqi
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Egyptian Scholar
Modern era
Name
Yusuf al-Qardawi
Birth
Born in 9 September 1926 in Sift Turab, a small village on the Nile
Delta, Egypt
Place of
Studies
Al-Azhar University (PhD) in 1973
Work
Teacher, Writer
Dean of College of Shariah and Islamic Studies
Director of the Center for Sunnah and Sirah Studies, University of Qatar
Chairman of the Islamic Councils of Algerian Universities and Institutions
Head of the European Council for Fatwa and Research
Publication
100 works
Early Life
• His father died when he was two
years old
• Traditional, Religious family
• Finished memorising the Quran
when he was nine years old
• A student of Hassan al-Banna
(Muslim Brotherhood)
• At 14, became an imam at the
mosque of his village
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Early Life
• Continued schooling at Azhari
secondary school
• started teaching fiqh at 19
• Was imprisoned several times for
his involvement with the Muslim
Brotherhood Movement
• Continued his studies at Al-Azhar
University for his degrees (BA &
PhD)
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Secularism
• Defined Secularism as ‘la dini’
(irreligious or not religious)
• Division between ‘dini’ (religious)
and ‘ghayr dini’ (not-religious) is unIslamic, Western in origin
• He disagrees with Mawdudi’s
definition of secularism as Ilhad
(atheism) as Ilhad means denying
the existence of God – but
secularism does not deny God.
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Secularism
• The secularists in the West denied
church’s right to interfere in
government, politics, economics,
education, culture, matters of
science and in daily life
• Islam cannot accept this division
• Secularism calls for separation
between religious and worldly
affairs – leads to kufr
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Secularism
• Secularism can be accepted in a
Christian society but it can never be
accepted in an Islamic society
• Acceptance of secularism means
abandonment of Sharia and a
denial of divine guidance
• A call for secularism among
Muslims is akin to atheism and a
rejection of Islam
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Palestinian Scholar
Modern era
Name
Isma’il Raji Al-Faruqi
Birth
Born in 1 January 1921 in Jaffa, Palestine
Death
Died 27 May 1986 in America
Places of
Studies
French Domonican College des Freres (SLTA)
American University of Beirut (B.A.)
Indiana University’s Graduate of School of Arts and Sciences (M.A.)
Harvard University (M.A.)
Indiana University (PhD)
Al-Azhar University (Post-Graduate)
Islamization
• As social scientists, we have to look back at
our training and reshape it in the light of the
Qur’an and the Sunnah. This is how our
forefathers made their own original
contributions to the study of history, law
and culture. The West borrowed their
heritage and put it in a secular mold. Is it
asking for too much that we take this
knowledge and Islamize it?
Al-Faruqi
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Early Life
• Studied Islam from his own father
and the local mosque
• His father was an Islamic judge
• When Israel occupied Palestine, he
and family left for Beirut
• Work as a Registrar of Cooperative
Societies (1941-1945)
• Left for US in 1948 to further his
studies
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Life (C’td)
• 1953 – started to travel back to the
Muslim world, to Syria and then to
Egypt
• (1954 - 1958) Studied at Al-Azhar
• (1958 – 1960) Visiting Professor of
Islamic Studies at McGill University
• (1960 – 1963) Professor of Islamic
Studies at Karachi’s Central
Institute of Islamic Research
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Life (C’td)
• (1963 – 1964) – Professor at
University of Chicago
• (1964 – 1968) – Professor at
University of Syracuse
• (1968 – 1986) – Professor at
Temple University
• Founded International Institute of
Islamic Thought (IIIT)
• Founded The Association of Muslim
Social Scientists (AMSS)
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Books
(1953) From Here We Start, tr. from the Arabic
of K.M. Khalid. Washington, DC: American
Council of Learned Societies
(1953) Our Beginning in Wisdom, tr. from the
Arabic of M. al Ghazali. Washington, DC:
American Council of Learned Societies
(1953) The Policy of Tomorrow, tr. from the
Arabic of M. B. Ghali. Washington, DC:
American Council of Learned Societies
(1962) `Urubah and Religion: An Analysis of
the Dominant Ideas of Arabism and of Islam
as Its Heights Moment of Consciousness, vol. 1
of On Arabism, Amsterdam: Djambatan
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• (1964) Usul al Sahyuniyah fi al Din al Yahudi (An
Analytical Study of the Growth of Particularism in
Hebrew Scripture). Cairo: Institute of Higher Arabic
Studies
• (1968) Christian Ethics: A Systematic and Historical
Analysis of Its Dominant Ideas. Montreal: McGill
University Press and Amsterdam: Djambatan,
Amsterdam
• (1980) Islam and the Problem of Israel. London:
The Islamic Council of Europe.
• (1982) Trialogue of the Abrahamic Faiths, ed.
Herndon, VA: IIIT
• (1982) Islamization of Knowledge. Herndon, VA:
IIIT
• (1982) Tawhid: Its Implications For Thought And
Life. Kuala Lumpur: IIIT
• (1985) Islam. Beltsville, MD: Amana Publications
• (1986) The Cultural Atlas of Islam. New York:
Macmillan
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Islamization
‘ The process of making
things conform to
Islamic teachings and
perspectives’
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Islamization: Some Issues
• Is Islamization a new
concept?
• What is Islamization?
• Who needs to do Islamization
• Why do you need
Islamization?
• How do we do Islamization?
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Islamization of Knowledge
Aspects
Al-Faruqi
Problems
Identified
1) Educational Dualism
2) Loss of Islamic Vision
3) Crisis of Ummatic
identity
Root Causes
Secularism & Nationalism
Reform Focus
Premise
Thought and Social Life
Knowledge is Value-Bound
Philosophical
Framework
Goal
Tawhid
Social
Manifestation
Ummatic Order
Islamized Textbook
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Islamisasi Ilmu
Objektif Perancangan Kerja :
1) Penguasaan disiplin ilmu moden
2) Penguasaan warisan ilmu Islam
3) Penentuan penyesuaian Islam
dengan setiap bidang pengetahuan
ilmu moden
4) Pencarian sintesis kreatif antara 2
5) Pengarahan ke jalan Allah SWT
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IOK : Langkah-Langkah
1) Penguasaan dan
Kemahiran Displin Ilmu
Pengetahuan
2) Tujuan Disiplin ilmu
3) Penguasaan Warisan Ilmu
Islam: Antologi
4) Penguasaan Warisan Ilmu
Islam: Analisis
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IOK : Langkah-Langkah
5) Penentuan Penyesuaian Islam
yang khusus terhadap disiplindisiplin ilmu
6) Penilaian Kritikal terhadap
Disiplin Ilmu Moden
7) Penilaian Kritikal Terhadap
Warisan Islam
8) Kajian Masalah Utama Umat
Islam
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IOK : Langkah-Langkah
9) Kajian tentang masalah umat
manusia
10) Analisis Kreatif dan Sintesis
11) Membentuk semula Disiplin
Ilmu Moden ke dalam rangka
kerja Islam: Buku Teks
Universiti
12) Pengagihan Ilmu yang telah
diIslamkan
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Secularism
• Term has dual connotation: time
and location – now and this world
• Worldly life in Islam is governed by
divine laws
• Legitimacy of any social or political
organization depends on obedience
to divine laws
• Secularization is un-Islamic
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A Gentle Reminder:
This advice is for those who are
upon the course of study, generally
regarded as “Islamic Studies” – a
label of convenience in the
‘Dualistic’ system of education –
the effect of secularism. Sadly:
“... many Muslims may have learnt
Islam as a subject, but not
subjecting themselves to Islam.”
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Resources
1) Ismail al-Faruqi [translated by Mustafa Kasim].
(1991). Islamisasi Ilmu. Kuala Lumpur Dewan
Bahasa dan Pustaka.
2) Muhammad Shafiq [translated by Suhadi].
(2000). Mendidik Generasi Baru Muslim .
Yogyakarta: Pustaka Pelajar.
3) Muhammad Khalid Masud. (2005). The
Construction and Deconstruction of Secularism
as an Ideology in Contemporary Muslim
Thought. AJSS 33:3.
4) Soage, A.B. (2008). Shaykh Yusuf Al-Qaradawi:
Portrait of a Leading Islamic Cleric. Middle East
Review of International Affairs, Vol. 12 (1).
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Takeaways?
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