Ismail al-Faruqi: Perbedaan antara revisi
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'''Ismail Raji al-Faruqi''' ({{lahirmati||1|1|1921||27|5|1986}}) adalah seorang cendekiawan [[Muslim]] |
'''Ismail Raji al-Faruqi''' ({{lahirmati||1|1|1921||27|5|1986}}) adalah seorang cendekiawan [[Muslim]] dalam bidang studi Islam dan dialog antaragama. Ia dikenal melalui pemikirannya perihal islamisasi ilmu pengetahuan dan '''Urubah'' (Arabisme). Ia juga dikenal atas kritik-kritiknya terhadap politik Zionisme. |
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== Masa muda == |
== Masa muda == |
Revisi per 15 Juli 2024 07.41
Ismaʻīl Rājī al-Fārūqī | |
---|---|
![]() | |
Nama asal | إسماعيل راجي الفاروقي |
Lahir | 1 Januari 1921 Jaffa, Palestina |
Meninggal | 27 Mei 1986 Wyncote, Pennsylvania, Amerika Serikat | (umur 65)
Kebangsaan | Palestinian-American |
Suami/istri | Lois Lamya al-Faruqi
(m. 1951; her death 1986) |
Anak | 4 |
Latar belakang akademis | |
Alma mater |
|
Karya akademis | |
Disiplin ilmu | Falsafah |
Cabang disiplin ilmu |
|
Mahasiswa doktoral | John Esposito |
Minat utama |
|
Pemikiran penting |
|
Situs web | https://ismailfaruqi.com |
Tanda tangan | |
![]() | |
'Ismail Raji al-Faruqi (1 Januari 1921 – 27 Mei 1986) adalah seorang cendekiawan Muslim dalam bidang studi Islam dan dialog antaragama. Ia dikenal melalui pemikirannya perihal islamisasi ilmu pengetahuan dan Urubah (Arabisme). Ia juga dikenal atas kritik-kritiknya terhadap politik Zionisme.
Masa muda
Ismail Raji al-Faruqi lahir di Jaffa, Palestina pada tanggal 1 Januari 1921. Ayahnya, 'Abd al-Huda al-Faruqi, adalah seorang hakim Islam (qadi). Al-Faruqi menerima pendidikan agama awalnya di rumah dan di masjid setempat. Pada tahun 1936, ia mulai bersekolah di Collège des Frères di Jaffa.
Pada tahun 1941, ia lulus dari American University of Beirut. Kemudian, ia melanjutkan pendidikannya di Indiana University, di mana ia memperoleh gelar Master dalam filsafat dengan tesis berjudul The Ethics of Reason and the Ethics of Life (Kantian and Nietzschean Ethics) pada tahun 1949.[1] Ia juga meraih gelar Master kedua dalam filsafat dari Harvard University pada tahun 1951 dan gelar Ph.D. dengan tesis berjudul On Justifying the Good dari Indiana University pada tahun 1952.[2]
Karier
Setelah menyelesaikan pendidikannya, al-Faruqi bekerja untuk pemerintah Inggris di Palestina. Pada tahun 1945, ia diangkat sebagai Gubernur Galilea. Setelah pencaplokan Palestina oleh Israel, al-Faruqi pindah ke Amerika Serikat.
Di Amerika, ia melanjutkan pendidikan Master dalam bidang filsafat di Indiana University dan Harvard University. Ia memperoleh gelar Ph.D. dengan tesis berjudul On Justifying the Good dari Indiana University pada tahun 1952.[3]
Dia kemudian mengajar di berbagai universitas di seluruh dunia, termasuk di Kanada, Pakistan, dan Amerika Serikat. Pada tahun 1968, dia menjadi guru besar Studi Islam di Temple University, Amerika Serikat.[4] Selama di Temple University, John Esposito menjadi mahasiswa doktoral pertamanya.[5][6]
Pada bulan Maret 1977, al-Faruqi memainkan peran penting dalam Konferensi Dunia Pertama tentang Pendidikan Muslim di Mekah. Konferensi ini dihadiri oleh tokoh-tokoh seperti Muhammad Kamal Hassan, Syed Muhammad Naquib al-Attas, dan Syed Ali Ashraf, antara lain. Konferensi ini menetapkan dasar untuk pendirian universitas-universitas Islam di Dhaka, Islamabad, Kuala Lumpur, Kampala, dan Niger. Al-Faruqi berperan penting dalam musyawarah dan pengembangan rencana aksi konferensi tersebut.[7]
Pemikiran
Al-Faruqi terkenal dengan pandangan-pandangannya tentang Islamisasi pengetahuan. Dia menekankan pentingnya mengintegrasikan prinsip-prinsip Islam dengan disiplin ilmu modern, yang tetap relevan bagi para cendekiawan dan pendidik yang bertujuan untuk mengharmonisasikan iman dan akal.[8]
Urubah
Pemikiran awal al-Faruqi difokuskan pada urubah (Arabisme). Ia berpendapat bahwa urubah adalah inti dari identitas dan seperangkat nilai yang menyatukan semua Muslim menjadi satu komunitas orang beriman (ummah). Al-Faruqi percaya bahwa bahasa Arab, sebagai bahasa Al-Qur'an, sangat penting untuk memahami sepenuhnya konsep Islam tentang dunia. Ia menganggap urubah tidak terpisahkan dari identitas Muslim, mencakup dimensi bahasa dan agama.[9] Konsep tauhid juga menjadi elemen sentral dalam kesadaran agama Arab, yang ditemukan dalam agama Yahudi, Kristen, dan Islam. Al-Faruqi menyoroti aliran keyakinan monoteistik yang dimiliki oleh ketiga agama ini, yang berakar pada budaya dan bahasa Arab.
Islamisasi Pengetahuan
Al-Faruqi mengembangkan konsep Islamisasi pengetahuan, yang bertujuan untuk mengintegrasikan prinsip-prinsip Islam dengan disiplin ilmu kontemporer. Ia berpendapat bahwa ilmu pengetahuan modern harus didasarkan pada nilai-nilai Islam untuk menghindari sekularisasi dan disintegrasi moral. Al-Faruqi menekankan pentingnya prinsip-prinsip Islam dalam pendidikan, politik, dan etika.[10] Karyanya di bidang ini memuncak dengan pendirian IIIT, yang bertujuan untuk mengembangkan epistemologi dan metodologi Islam untuk berbagai bidang studi.
Pandangannya tentang Zionisme
Sebagai anak Palestina, al-Faruqi mengecam keras apa yang telah dilakukan oleh Zionis Israel yang menjadi dalang pencaplokan Palestina. Namun, ia dengan tegas membedakan antara Zionisme dan Yahudi. Dalam bukunya Islam and The Problem of Israel, ia menyatakan bahwa Islam menghormati agama Yahudi sebagai agama Tuhan, namun menentang politik Zionisme.[11]
Kematian
Ismail Raji al-Faruqi dan istrinya dibunuh di rumah mereka pada tanggal 27 Mei 1986. Pembunuhan ini dilakukan oleh Joseph Louis Young, juga dikenal sebagai Yusuf Ali, yang kemudian dihukum mati dan meninggal di penjara karena sebab alami pada tahun 1996.[12][13]
Bibliografi
Buku
Dalam Bahasa Inggeris
- 'Urubah and Religion: An Analysis of the Dominant Ideas of Arabism and of Islam as Its Highest Moment of Consciousness. On Arabism. 1. Amsterdam: Djambatan. 1962.
- Christian Ethics: A Systematic and Historical Analysis of Its Dominant Ideas. Montreal and Amsterdam: McGill University Press and Djambatan. 1968.
- W.T. Chan; P.T. Raju; J. Kitagawa (1969). The Great Asian Religions. New York: Macmillan.
- Historical Atlas of the Religions of the World. New York: Macmillan. 1975.
- Sources of Islamic Thought: Three Epistles on Tawhid by Muhammad ibn 'Abd al Wahhab. Indianapolis: American Trust Publications. 1980.
- Sources of Islamic Thought: Kitab al-Tawhid by Muhammad ibn 'Abd al-Wahhab. London: IIFSO. 1980.
- Islam and Culture. Kuala Lumpur: ABIM. 1980.
- Islam and the Problem of Israel. London: The Islamic Council of Europe. 1980. ISBN 983954134X.
- A. O. Naseef, ed. (1981). Social and Natural Sciences. Sevenoaks, UK and Jeddah: Hodder and Stoughton and King Abdulaziz University.
- The Hijrah: The Necessity of Its Iqamat or Vergegenwartigung. Kuala Lumpur: ABIM. 1981.
- Essays in Islamic and Comparative Studies. Herndon, VA: IIIT. 1982.
- Islamic Thought and Culture. Herndon, VA: IIIT. 1982.
- Trialogue of the Abrahamic Faiths. Herndon, VA: IIIT. 1982. ISBN 0915957256.
- Islamization of Knowledge. Herndon, VA: IIIT. 1982.
- Al-Tawhid: Its Implications For Thought And Life. Kuala Lumpur: IIIT. 1982.
- Divine Transcendence and Its Expression. Kuala Lumpur: ABIM. 1983.
- Islam. Beltsville, MD: Amana Publications. 1985.
- The Cultural Atlas of Islam. New York: Macmillan. 1986.
Dalam Bahasa Arab
- 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. 1964.
- Al Milal al Mu'asirah fi al Din al Yahudi (Contemporary Sects in Judaism). Cairo: Institute of Higher Arabic Studies. 1968.
Teks Terjemahan
- K.M. Khalid (1953). From Here We Start. Diterjemahkan oleh Ismail Raji al-Faruqi. Washington, DC: American Council of Learned Societies.
- M. al Ghazali (1953). Our Beginning in Wisdom. Diterjemahkan oleh Ismail Raji al-Faruqi. Washington, DC: American Council of Learned Societies.
- M. B. Ghali (1953). The Policy of Tomorrow. Diterjemahkan oleh Ismail Raji al-Faruqi. Washington, DC: American Council of Learned Societies.
- Haykal, Muḥammad Ḥusayn (1933). The Life of Muhammad. Diterjemahkan oleh Ismail Raji al-Faruqi. Islamic Book Trust. ISBN 9789839154177.
Dalam Proses Penerbitan
- An Anthology of Readings on Tawhid. Kuwait: IIFSO.
- Training Program for Islamic Youth. Kuwait: IIFSO.
- The Life of Muhammad Ibn Abdul Wahhab. Riyadh: The Ministry of Higher Education.
Artikel
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- Al-Faruqi, Isma'il R. (1962). "Towards a Historiography of Pre-Hijrah Islam". Islamic Studies. 1 (2): 65–87. JSTOR 20832632. Diakses tanggal 20 December 2023.
- Al-Faruqi, Isma'il R. (1962). "Towards a New Methodology for Qur'ānic Exegesis". Islamic Studies. 1 (1): 35–52. JSTOR 20832619. Diakses tanggal 20 December 2023.
- "On the Significance of Reinhold Niebuhr's Ideas of Society", Canadian Journal of Theology, vol. 7, no. 2, pp. 99–107. Reprinted in Muslim Life, vol. 11, no. 3 (Summer 1964): 5–14.
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- "Muhadarat fi Tarikh al Adyan” (“Lectures on the History of Religions”), a précis of lectures delivered in the Faculty of Arts, Cairo University, Bulletin of the Faculty of Arts, vol. 21, no. 1 (May 1959, published 1963), Cairo: Cairo University Press, pp. 65–74.
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- "Nazariyat Islami Dawlat," (in Urdu) Chiragh-i-Rah, Nazariyat Pakistan Number (December 1960): 383–89; ibid., in English, "The Nature of the Islamic State," The Voice of Islam, vol. IX, no. 4 (January 1961): 169–77.
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- "Science and Traditional Values in Islamic Society," Zygon: Journal of Religion and Science, vol. 11, no. 3 (September 1967): 231–46; also in Science and the Human Condition in India and Pakistan, ed. W. Morehouse. New York: The Rockefeller University Press, 1968.
- "Islam and Christianity: Prospects for Dialogue," The Sacred Heart Messenger (September 1967): 29–33.
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- "Islam and Christianity: Problems and Perspectives," The Word in the Third World, ed. James P. Cotter. Washington–Cleveland: Corpus Books, 1976, pp. 159–181; comments on pp. 181–220.
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- "The Ideal Social Order in the Arab World, 1800–1968," Journal of Church and State, vol. XI, no. 2 (Spring 1969): 239–51.
- "Forward: Six Basic Economic Principles in Islam," Proceedings of the Third East Coast Regional Conference. Gary, IN: Muslim Students’ Association, 1968, pp. 1–8.
- "The Challenge of Western Ideas for Islam," Islamic Literature, (September 1969): 1–6.
- "Misconceptions of the Nature of the Work of Art in Islam," Islam and the Modern Age, vol. 1, no. 1 (May 1970): 29–44.
- "On the Nature of the Work of Art in Islam," Islam and the Modern Age, vol. 1, no. 2 (August 1970): 68–81.
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- "Introduction," Proceedings of the Third National Seminar of the Association of Muslim Social Scientists. Gary, IN: Association of Muslim Social Scientists, 1974, pp. v–ix.
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- "Ab’ad al Ibadat fi al Islam," Al Muslim al Mu’asir, no. 10 (1977 / 1397): 25–38.
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- "Our Moral Dilemma," The Voice of Islam, vol. VIII, no. 5 (February 1978): 9–11.
- "Uber das Wesen der Islamischen Da’wa," Al-lslam, no. 2/77, pp. 2–8.
- "Nahnu wa al Gharb" (We and the West), Al Muslim al Mu’asir no. 11 (July 1977): 21–35.
- "On The Nature of Islamic Da'wah". and "Commentaries" on Christian Missions in the Muslim World, International Review of Mission, vol. LXV, no. 260 (October 1976): 391–400; 385–460; reprinted in Risalah (February 1977): 2–6.
- "On the Metaphysics of Ethics in Islam," Listening: Journal of Culture and Religion, vol. 14, no. 1 (Winter 1979): 25–43.
- "Is the Muslim Definable in Terms of His Economic Pursuits?," in Khurshid Ahmad and Z. Ansari, eds., Islamic Perspectives: Essays in Honor of A. A. Mawdudi. London: The Islamic Foundation, 1979, pp. 183–93.
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- "Umat Islam — Cabaran-cabaran Pemikiran Kini," Diskusi (Malaysia), vol. 5:12 (December 1980): 2–5.
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- "Islam and Labour," in Islam and a New International Economic Order. Geneva: International Institute for Labour Studies, 1980, pp. 79–101.
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- "The Ummah and Its Civilizational Christ," (trans.) by AbdulHamid AbuSulayman, in Social and Natural Sciences, eds. Isma’il R. al-Faruqi and Abdullah O. Naseef. Sevenoaks, UK: Hodder and Stoughton, and Jeddah: King Abdulaziz University, 1981, pp. 100–15.
- "Islamizing the Social Sciences," Islamika, Kuala Lumpur (Malaysia): Sarjana Enterprise, 1981, pp. 1–8.
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- "Islam and the Theory of Nature," The Islamic Quarterly, vol. XXVI, no. 1 (1982): 16–26.
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- "Report of the Seminar," in Knowledge for What? (Proceedings of the Seminar of Islamization of Knowledge, Rabi’ al Awwal 1402 / January 1982), Islamabad: Institute of Education, 1982, pp. xxii–xxvi.
- "Islamization of Knowledge: The General Principles and the Work-plan," in Knowledge for What? (Proceedings of the Seminar of Islamization of Knowledge, Rabi’ al Awwal, 1402 / January 1982), Islamabad: Institute of Education, 1982, pp. 1–49.
- "Nahwa Jami’ah Islamiyah," Al Muslim al Mu’asir, vol. 9, no. 33 (November 1982–January 1983): 47–56.
- "Islamization of Knowledge: The General Principles and the Work Plan," reprinted in Pakistan Journal of History and Culture, vol. 3, no. 1 (January–June 1982): 21–69.
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Diedit dan Karya Anumerta
- Ataullah Siddiqui, ed. (2007). Islam and Other Faiths. Islamic Foundation.
- Imtiyaz Yusuf, ed. (2012). Islam: Religion, Practice, Culture & World Order. London: IIIT.
- Imtiyaz Yusuf, ed. (2021). Essential Writings: Ismail Al Faruqi. Kuala Lumpur: IBT Books.
Catatan Kaki
- ^ Al-Faruqi, Isma'il Raji (1949). The Ethics of Reason and the Ethics of Life (Kantian and Nietzschean Ethics) (Tesis). Bloomington: Indiana University.
- ^ Al-Faruqi, Isma'il (1952). On Justifying the Good (Tesis PhD thesis). Bloomington: Indiana University.
- ^ Al-Faruqi, Isma'il (1952). On Justifying the Good (Tesis PhD thesis). Bloomington: Indiana University.
- ^ Fletcher, Charles (2014). Muslim-Christian Engagement in the Twentieth Century: The Principles of Inter-faith Dialogue and the Work of Ismail Al-Faruqi. United Kingdom: I.B.Tauris.
- ^ Quraishi, M. Tariq (1986). Ismail al-Faruqi: An Enduring Legacy. MSA Publications. hlm. 9.
- ^ "Editorial". The American Journal of Islamic Social Sciences. 28 (3): ii–xii. 2011.
- ^ "Editorial". The American Journal of Islamic Social Sciences. 28 (3): ii–xii. 2011.
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