Transcript PRESENTATION NAME - al

SEJARAH PENDIDIKAN
ISLAM 2
Kemaskini 29hb Nov 2015
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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
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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
secondary school
at
Azhari
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Started teaching fiqh at 19
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Was imprisoned several times for his
involvement
with
the
Muslim
Brotherhood Movement
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Continued his studies at Al-Azhar
University for his degrees (BA & PhD)
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Secularism
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Defined
Secularism
as
(irreligious or not religious)
‘la
dini’
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Division between ‘dini’ (religious) and
‘ghayr dini’ (not-religious) is un-Islamic,
Western in origin
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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
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Islam cannot accept this division
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Secularism calls for separation between
religious and worldly affairs – leads to
kufr
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Secularism
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Secularism can be accepted in a
Christian society but it can never be
accepted in an Islamic society
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Acceptance
of
secularism
means
abandonment of Sharia and a denial of
divine guidance
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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
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As social scientists, we have to look back at our
training and reshape it in the light of the
Qur’an and the Sunnah.
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This is how our forefathers made their own
original contributions to the study of history,
law and culture.
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The West borrowed their heritage and put it in
a secular mold.
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Is it asking for too much that we take this
knowledge and Islamize it? Al-Faruqi
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Early Life
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Studied Islam from his own father and the
local mosque
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His father was an Islamic judge
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When Israel occupied Palestine, he and
family left for Beirut
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Work as a Registrar
Societies (1941-1945)
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Left for US in 1948 to further his studies
of
Cooperative
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His Life…..
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1953 – started to travel back to the
Muslim world, to Syria and then to
Egypt
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(1954 - 1958) Studied at Al-Azhar
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(1958 – 1960) Visiting Professor of
Islamic Studies at McGill University
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(1960 – 1963) Professor of Islamic
Studies at Karachi’s Central Institute of
Islamic Research
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Life (Continued)
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(1963 – 1964) – Professor at University of Chicago
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(1964 –
Syracuse
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(1968 – 1986) – Professor at Temple University
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Founded International
Thought (IIIT)
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Founded The Association of Muslim Social Scientists
(AMSS)
1968)
–
Professor
at
Institute
University
of
of
Islamic
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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’
Your thoughts on this!
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Islamization: Some Issues
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Is Islamization a new concept?
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What is Islamization?
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Who needs to do Islamization
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Why do you need Islamization?
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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
Thought and Social Life
Premise
Knowledge is Value-Bound
Philosophical Framework
Tawhid
Goal
Islamized Textbook
Social Manifestation
Ummatic Order
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Islamisasi Ilmu
Objektif Perancangan Kerja :
1)
2)
3)
4)
5)
Penguasaan disiplin ilmu moden
Penguasaan warisan ilmu Islam
Penentuan penyesuaian Islam dengan
setiap bidang pengetahuan ilmu moden
Pencarian sintesis kreatif antara 2
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
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Worldly life in Islam is governed by divine
laws
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Legitimacy of any social or political
organization depends on obedience to
divine laws
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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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Diskusi Minda
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Topik 1:
Bagaimana pendidikan Islam masakini
dapat mempengaruhi akhlak dan minda
seora ng Muslims terutama daripa da
dipengaruhi ideologi sesat atau yang
menyelewengkan kita.Bincangkan?
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Diskusi Minda
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Topik 2:
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Adakah para intelek mempunyai
tanggungjawab sebagai atau menjadi
“moral police”?Bincangkan
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Diskusi Minda.
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Topik 3.
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IOK sudah bermula 42 tahun yang lepas
apakah natijah dari cetusan idea para
cendiakawan Islam dalam pertemuan
mereka pada tahun 1973.
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