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SEJARAH PENDIDIKAN ISLAM 2 Ukhti Diwi Abbas 1. Topik Tokoh-Tokoh pada zaman moden Imam Qardawi Prof Ismail Faruqi 2.

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Presentation on theme: "SEJARAH PENDIDIKAN ISLAM 2 Ukhti Diwi Abbas 1. Topik Tokoh-Tokoh pada zaman moden Imam Qardawi Prof Ismail Faruqi 2."— Presentation transcript:

1 SEJARAH PENDIDIKAN ISLAM 2 Ukhti Diwi Abbas 1

2 Topik Tokoh-Tokoh pada zaman moden Imam Qardawi Prof Ismail Faruqi 2

3 Egyptian Scholar Modern era NameYusuf al-Qardawi BirthBorn in 9 September 1926 in Sift Turab, a small village on the Nile Delta, Egypt Place of Studies Al-Azhar University (PhD) in 1973 WorkTeacher, 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 Publication100 works

4 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 4

5 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) 5

6 Secularism Defined Secularism as ‘la dini’ (irreligious or not religious) Division between ‘dini’ (religious) and ‘ghayr dini’ (not-religious) is un- Islamic, 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. 6

7 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 7

8 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 8

9 Palestinian Scholar Modern era NameIsma’il Raji Al-Faruqi BirthBorn in 1 January 1921 in Jaffa, Palestine DeathDied 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)

10 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 10

11 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 ( ) Left for US in 1948 to further his studies 11

12 Life (C’td) 1953 – started to travel back to the Muslim world, to Syria and then to Egypt ( ) 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 12

13 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) 13

14 14 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

15 15 (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

16 Islamization ‘ The process of making things conform to Islamic teachings and perspectives’ 16

17 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? 17

18 Islamization of Knowledge AspectsAl-Faruqi Problems Identified 1)Educational Dualism 2)Loss of Islamic Vision 3)Crisis of Ummatic identity Root CausesSecularism & Nationalism Reform FocusThought and Social Life PremiseKnowledge is Value-Bound Philosophical Framework Tawhid GoalIslamized Textbook Social Manifestation Ummatic Order 18

19 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 19

20 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 20

21 IOK : Langkah-Langkah 5 ) Penentuan Penyesuaian Islam yang khusus terhadap disiplin- disiplin ilmu 6)Penilaian Kritikal terhadap Disiplin Ilmu Moden 7) Penilaian Kritikal Terhadap Warisan Islam 8)Kajian Masalah Utama Umat Islam 21

22 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 22

23 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 23

24 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.” 24

25 Resources 25 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).

26 Takeaways? 26 1) 2) 3) 4) 5)


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