Wikipedia

Ismail al-Faruqi

Ismaʻīl Rājī al-Fārūqī (Arab: إسماعيل راجي الفاروقي 1 Januari 1921 – 27 Mei 1986) ialah seorang ahli falsafah Palestin-Amerika yang terkenal kerana sumbangannya dalam pengajian Islam, perbandingan agama dan dialog antara agama. Beliau menghabiskan beberapa tahun di Universiti Al-Azhar di Kaherah dan mengajar di universiti-universiti di Amerika Utara, termasuk Universiti McGill di Montreal, Kanada. Al-Faruqi ialah seorang Profesor Agama di Universiti Temple, tempat beliau mengasaskan dan mengetuai program Pengajian Islam. Beliau juga mengasaskan Institut Antarabangsa Pemikiran Islam (IIIT). Al-Faruqi telah menulis lebih 100 artikel dan 25 buku, termasuk Christian Ethics: A Historical and Systematic Analysis of Its Dominant Ideas dan Al-Tawhid: Its Implications For Thought And Life.

Kehidupan Awal dan Pendidikan

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Al-Faruqi dilahirkan di Jaffa, di bawah pentadbiran British di Palestin.[1] Bapanya, 'Abd al-Huda al-Faruqi, ialah seorang hakim Islam (qadi). Al-Faruqi menerima pendidikan agama awal di rumah dan di masjid tempatan. Pada tahun 1936, beliau mula menghadiri Kolej Dominican Perancis Collège des Frères de Jaffa.

Pada tahun 1942, beliau dilantik sebagai pendaftar koperasi di bawah kerajaan Palestin Bermandat di Baitulmuqaddis. Pada tahun 1945, beliau menjadi gabenor daerah Galilee. Selepas Perang Arab-Israel 1948, al-Faruqi berhijrah ke Beirut, Lubnan, tempat beliau belajar di Universiti Amerika di Beirut. Beliau kemudiannya mendaftar di Universiti Indiana, memperoleh M.A. dalam bidang falsafah dengan tesis yang bertajuk The Ethics of Reason and the Ethics of Life (Kantian and Nietzschean Ethics) pada tahun 1949.[2]

Dalam tesis M.A. beliau, al-Faruqi meneliti etika Immanuel Kant dan Friedrich Nietzsche. Beliau kemudiannya telah menyusul dengan M.A. yang kedua dalam bidang falsafah dari Universiti Harvard pada tahun 1951 dan juga memperoleh Ph.D. dengan tesis bertajuk On Justifying the Good dari Universiti Indiana pada tahun 1952.[3] Dalam tesis kedoktorannya, al-Faruqi berhujah bahawa nilai-nilai adalah mutlak, esensi yang wujud sendiri yang diketahui secara a priori melalui intuisi emosi. Beliau mendasarkan teorinya pada penggunaan fenomenologi oleh Max Scheler dan kajian etika oleh Nicolai Hartmann.[4][5]

Kajian beliau membawa kepada kesimpulan bahawa ketiadaan asas transenden membawa kepada relativisme moral, yang mendorong beliau menilai semula warisan Islamnya. Dalam tempoh enam tahun selepas tiba di Amerika Syarikat, beliau menyedari keperluan untuk kajian yang lebih mendalam mengenai Islam, yang mendorong beliau belajar di Universiti Al-Azhar di Mesir. Apabila beliau meninggalkan Amerika Syarikat, beliau telah mengembangkan persoalan baru mengenai kewajipan moral dan berusaha untuk mengintegrasikan pencarian intelektualnya dengan identiti Islamnya.[6]

Kerjaya Akademik

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Pada tahun 1958, al-Faruqi ditawarkan fellowship lawatan di Fakulti Keagamaan Universiti McGill. Beliau tinggal di Ville St. Laurent dan menyertai Institut Pengajian Islam Universiti McGill atas jemputan pengasasnya, Wilfred Cantwell Smith. Dari tahun 1958 hingga 1968, beliau mengajar bersama Smith dan dikenali kerana pendekatan dinamik dan asli beliau terhadap pemikiran Islam.[7] Semasa tempoh ini, beliau mempelajari teologi Kristian dan Yahudi serta berkenalan dengan ahli falsafah Pakistan, Fazlur Rahman. Pada tahun 1961, Rahman mengatur janji temu selama dua tahun untuk al-Faruqi di Institut Penyelidikan Islam Pusat Pakistan untuk mendedahkan beliau kepada pelbagai budaya Muslim.

Al-Faruqi kemudian berkhidmat sebagai profesor lawatan di Sekolah Keagamaan Universiti Chicago dan sebagai profesor madya di Universiti Syracuse. Pada tahun 1968, beliau menyertai Universiti Temple sebagai profesor agama, tempat beliau mengasaskan Program Pengajian Islam dan memegang jawatan tersebut sehingga beliau meninggal dunia pada tahun 1986.[8] Semasa tempoh beliau di Universiti Temple, al-Faruqi membimbing ramai pelajar, termasuk pelajar kedoktoran pertamanya, John Esposito.[9][10]

Pada bulan Mac 1977, al-Faruqi memainkan peranan penting dalam Persidangan Dunia Pertama mengenai Pendidikan Muslim di Makkah. Persidangan ini melibatkan peserta seperti Muhammad Kamal Hassan, Syed Muhammad Naquib al-Attas, dan Syed Ali Ashraf, antara lain. Persidangan ini meletakkan asas untuk penubuhan universiti Islam di Dhaka, Islamabad, Kuala Lumpur, Kampala, dan Niger. Al-Faruqi memainkan peranan penting dalam perbincangan persidangan dan pembangunan pelan tindakan.[11]

Falsafah dan Pemikiran

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Pemikiran Awal: Arabisme

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Fokus intelektual awal al-Faruqi adalah pada urubah (Arabisme). Beliau berhujah bahawa urubah adalah teras identiti dan set nilai yang menyatukan semua Muslim menjadi satu komuniti orang beriman (ummah). Al-Faruqi percaya bahawa bahasa Arab, sebagai bahasa al-Quran, adalah penting untuk memahami sepenuhnya konsep Islam mengenai dunia. Beliau berpendapat bahawa urubah tidak dapat dipisahkan dari identiti Muslim, merangkumi kedua-dua dimensi linguistik dan agama.[12]

Al-Faruqi juga menekankan konsep tauhid sebagai elemen penting dalam kesedaran bangsa Arab, yang ditemui dalam agama Yahudi, Kristian, dan Islam. Idea ini menyoroti aliran kepercayaan monoteistik yang dikongsi merentasi agama-agama ini, berakar dalam budaya dan bahasa Arab.[13] Beliau percaya bahawa Islam dan monoteisme adalah hadiah kesedaran Arab kepada umat manusia, yang bertentangan dengan nasionalisme berdasarkan kaum zaman moden.[14]

Pendekatan ini dikritik oleh beberapa sarjana kerana dianggap sebagai pendekatan esensialis dan berpusatkan Arab. Pengkritik, termasuk intelektual Muslim bukan Arab, mencabar dakwaannya bahawa bahasa Arab ialah satu-satunya struktur linguistik yang sesuai untuk pemikiran Islam. Keberadaan al-Faruqi di Pakistan yang terdedah kepada pelbagai budaya Muslim tidak banyak mengubah pandangan berpusatkan Arabnya pada mulanya.[15]

Beralih kepada Islamisme

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Perspektif al-Faruqi berubah dengan ketara selepas beliau berpindah ke Amerika Syarikat. Penglibatan beliau dengan Persatuan Pelajar Muslim (MSA) di Universiti Temple memperkenalkan beliau kepada sekumpulan pelajar Muslim dari pelbagai latar belakang budaya. Pendedahan ini mendorong beliau untuk mempertimbangkan semula fokus awalnya pada Arabisme.[16] Beliau mula mengutamakan identiti Islam yang lebih luas daripada nasionalisme Arab, dengan menyatakan, "Sehingga beberapa bulan yang lalu, saya ialah seorang Palestin, seorang Arab, dan seorang Muslim. Sekarang saya seorang Muslim yang kebetulan ialah seorang Arab dari Palestin".[17] Merenungkan lebih lanjut mengenai identitinya, al-Faruqi berkata, "Saya bertanya kepada diri sendiri: Siapakah saya? Seorang Palestin, seorang ahli falsafah, seorang humanis liberal? Jawapan saya ialah: Saya seorang Muslim".[18]

Peralihan ini juga dipengaruhi oleh penglibatannya dalam dialog antara agama, tempat beliau mula melihat kepentingan identiti Islam yang bersatu untuk memupuk perbincangan yang bermakna dengan bukan Muslim. Penglibatan al-Faruqi dalam MSA dan pertemuannya dengan pelbagai budaya Muslim di Amerika Syarikat mengukuhkan lagi identiti Islam yang lebih luas ini berbanding pandangan berpusatkan Arabnya yang awal.[19]

Meta-agama

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Al-Faruqi berusaha untuk mewujudkan prinsip-prinsip meta-agama berdasarkan akal untuk menilai agama-agama mengikut piawaian universal dan bukan menentang satu sama lain. Usaha yang bercita-cita tinggi ini bertujuan mencari titik persamaan untuk pemahaman dan kerjasama antara agama yang berbeza. Beliau mencadangkan beberapa prinsip panduan untuk dialog, termasuk bahawa semua dialog tertakluk kepada kritikan, komunikasi mesti mematuhi undang-undang koheren dalaman dan luaran, dialog harus sepadan dengan realiti dan bebas daripada "figurasi kanonik", dan tumpuan pada soalan etika daripada perselisihan teologi.[20]

Al-Faruqi percaya bahawa dialog meta-agama boleh berfungsi sebagai cara untuk mencapai pemahaman dan penghormatan bersama antara komuniti agama yang berbeza, membantu merapatkan jurang yang dicipta oleh perbezaan doktrin. Fokus beliau pada etika berbanding teologi bertujuan memudahkan penglibatan antara agama yang lebih konstruktif dan kurang berkonflik.[21]

Pengetahuan Holistik

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Al-Faruqi menyumbang dengan ketara kepada pembangunan konsep pengetahuan holistik. Beliau telah melahirkan kebimbangannya tentang sekularisasi pengetahuan dalam masyarakat Muslim. Beliau membincangkan tentang "penyakit umat" (the malaise of the ummah) dan berhujah bahawa pergantungan pada alat dan kaedah sekular Barat menyebabkan terputus hubungan dengan realiti ekologi dan sosial negara-negara Muslim, yang sering mengabaikan pelanggaran etika Islam.[22] Beliau menekankan kepentingan mengintegrasikan prinsip-prinsip Islam dengan pengetahuan moden untuk menangani cabaran kontemporari dan mengekalkan integriti etika umat.[23]

Usaha intelektual al-Faruqi yang lebih terkemudian tertumpu pada Islamisasi Ilmu.[24] Beliau berusaha untuk menyelaraskan prinsip-prinsip Islam dengan disiplin akademik kontemporari, menganjurkan integrasi holistik antara iman dan akal.[25] Kerjanya dalam bidang ini memuncak dengan penubuhan IIIT, yang bertujuan untuk membangunkan epistemologi dan metodologi Islam untuk pelbagai bidang kajian.[26]

Al-Faruqi menekankan keperluan untuk mengintegrasikan pengetahuan Islam dengan sains moden. Beliau percaya dalam membangunkan kurikulum Islam yang bersatu, yang menggabungkan disiplin kontemporari sambil mendasarkan mereka pada pemikiran Islam.[27] Pendekatannya melibatkan proses sistematik untuk mengenal pasti dan menghapuskan elemen yang tidak sesuai dengan prinsip Islam dan mengintegrasikan nilai-nilai Islam ke dalam pelbagai disiplin akademik.[28]

Memberi tumpuan yang berat kepada reformasi pendidikan, Al-Faruqi mencadangkan penciptaan kurikulum dan institusi akademik komprehensif yang menggabungkan sains Islam dan moden.[29] Pendekatan ini bertujuan untuk melahirkan cendekiawan yang mahir dalam kedua-dua bidang, serta mampu menangani cabaran kontemporari dari perspektif Islam. Al-Faruqi juga menekankan kepentingan pembangunan kurikulum, strategi praktikal untuk pelaksanaannya, dan juga pendekatan holistik untuk mereformasikan keseluruhan sistem pendidikan.[30]

Pandangan mengenai Zionisme

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Al-Faruqi merupakan seorang pengkritik yang sangat lantang terhadap ideologi Zionisme dan memandangnya sebagai tidak selari dengan Judaisme kerana ideologi nasionalisnya.[31] Beliau berhujah bahawa ketidakadilan yang disebabkan oleh Zionisme memerlukan ia dihancurkan. Beliau mencadangkan bahawa orang Yahudi Israel yang menolak Zionisme boleh hidup sebagai "komuniti ummah" dalam dunia Muslim, mematuhi undang-undang Yahudi seperti yang ditafsirkan oleh mahkamah rabai dalam kerangka pemerintahan Islam.[32] Pendekatan ini menegaskan komitmennya kepada visi keadilan yang berakar pada prinsip-prinsip Islam.[33][34]

Pencapaian Ilmiah

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Pada tahun 1980, al-Faruqi bersama-sama mengasaskan Institut Antarabangsa Pemikiran Islam (IIIT) dengan Taha Jabir Alalwani, Abdul Hamid AbuSulayman, dan Anwar Ibrahim.

Al-Faruqi menyumbang kepada pengajian Islam melalui penulisan yang luas dan penglibatannya dalam organisasi akademik dan antara agama. Beliau menulis lebih daripada 100 artikel dalam jurnal ilmiah dan majalah serta menerbitkan 25 buku, termasuk Christian Ethics: A Historical and Systematic Analysis of Its Dominant Ideas (1968), Islam and the Problem of Israel (1980), dan Al-Tawhid: Its Implications For Thought And Life (1982). Beliau terlibat dalam penubuhan Kumpulan Pengajian Islam dari Akademi Agama Amerika dan berkhidmat sebagai pengerusinya selama sepuluh tahun. Selain itu, beliau memegang jawatan seperti naib presiden Colloquium Keamanan Antara Agama dan presiden Kolej Islam Amerika di Chicago.[35]

Al-Faruqi telah mencadangkan konsep tauhid sebagai prinsip penyatuan dalam pemikiran Islam, menekankan kepentingannya dalam pelbagai aspek kehidupan, termasuk etika, politik, dan pendidikan. Inisiatif "Islamisasi Ilmu" (Islamization of Knowledge) beliau bertujuan mengintegrasikan prinsip-prinsip Islam dengan disiplin akademik kontemporari, mempromosikan integrasi holistik antara iman dan akal.[36] Di IIIT, kerjanya melibatkan penciptaan kerangka kerja untuk epistemologi Islam, termasuk pembangunan kurikulum dan metodologi penyelidikan berdasarkan pemikiran Islam. Inisiatif ini bertujuan menangani cabaran yang ditimbulkan oleh sekularisasi dan terlibat dengan tradisi intelektual Islam.[37]

Menurut Ibrahim Kalin, "Islamisasi ilmu pengetahuan" al-Faruqi terutama menyasarkan kemanusiaan, mengabaikan ilmu pengetahuan saintifik moden, yang membawa kepada fokus sosiologi dalam ilmu pengetahuan Islam dan mengabaikan kesan sekularisasi sains moden.[38]

Al-Faruqi juga terlibat dalam dialog antara agama, mempromosikan pemahaman dan kerjasama bersama antara komuniti agama yang berbeza. Usaha beliau bertujuan memupuk persekitaran global yang damai dan saling menghormati, menonjolkan persamaan antara Islam, Kristian, dan Yahudi.[39]

Relevansi Kontemporari

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Idea-idea al-Faruqi mengenai Islamisasi ilmu pengetahuan terus mempengaruhi pemikiran Islam kontemporari. Penekanannya pada integrasi prinsip-prinsip Islam dengan disiplin akademik moden kekal relevan bagi sarjana dan pendidik yang bertujuan untuk menyelaraskan iman dan akal. Kerjanya sering dirujuk dalam persidangan akademik dan penerbitan mengenai pemikiran dan pendidikan Islam.[40][41][42]

Sumbangan al-Faruqi kepada dialog antara agama juga diakui secara meluas. Usaha beliau untuk mempromosikan pemahaman dan kerjasama bersama antara komuniti agama yang berbeza telah dicatatkan dalam beberapa karya ilmiah. Pendekatan beliau terhadap dialog antara agama, yang menekankan persamaan antara Islam, Kristian, dan Yahudi, dianggap sebagai sumbangan penting untuk memupuk persekitaran global yang damai dan saling menghormati.[43][44]

Sumbangan beliau kepada komuniti Muslim di Montreal dan pengaruhnya terhadap kesarjanaan Islam telah diakui selepas kematiannya.[45]

Kematian

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Pada Mei 1986, al-Faruqi dan isterinya dibunuh di rumah mereka di Wyncote, Pennsylvania oleh Joseph Louis Young, juga dikenali sebagai Yusuf Ali. Young mengaku melakukan jenayah tersebut, dihukum mati, dan meninggal dunia dalam penjara atas faktor kesihatan pada tahun 1996.[46][47][48] Serangan itu juga menyebabkan anak perempuan mereka, Anmar al-Zein, cedera parah tetapi dia terselamat selepas menjalanani rawatan perubatan. Pelbagai teori telah dikemukakan mengenai motif di sebalik pembunuhan tersebut, termasuklah cubaan rompakan yang digagalkan atau pembunuhan yang bermotifkan politik.[49][50][51][52]

Bibliografi

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Buku

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Dalam Bahasa Inggeris

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  • '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, penyunting (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

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  • 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

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  • 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

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  • 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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  • "On the Ethics of the Brethren of Purity and Friends of Fidelity (Ikhwan al Safa wa Khillan al Wafa)", The Muslim World, vol. 50, no. 2, pp. 109–121; vol. 50, no. 4, pp. 252–258; vol. 51, no. 1, pp. 18–24.
  • Al-Faruqi, Isma'il R. (1962). "Towards a Historiography of Pre-Hijrah Islam". Islamic Studies. 1 (2): 65–87. JSTOR 20832632. Dicapai pada 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. Dicapai pada 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.
  • "A Comparison of the Islamic and Christian Approaches to Hebrew Scripture," Journal of Bible and Religions, vol. XXXI, no. 4, pp. 283–93.
  • "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.
  • "Towards a New Methodology of Qur’anic Exegesis," Islamic Studies, vol. 1, no. 1, pp. 35–52; reprinted in Muslim Life, vol. XI, no. 1 (January–March 1964): 4–18.
  • "Towards a Historiography of Pre-Hijrah Islam," Islamic Studies, vol. 1, no. 2, pp. 65–87.
  • "On the Raison d’Etre of the Ummah," Islamic Studies, vol. II, no. 2, pp. 159–203.
  • "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.
  • "History of Religions: Its Nature and Significance for Christian Education and the Muslim-Christian Dialogue," Numen: International Review for the History of Religions, vol. XII, fasc. 2, pp. 81–86 (this article was followed by "In Response to Dr. Faruqi," by Professor Bernard E. Meland of the University of Chicago, Numen, vol. XII, fasc. 2, pp. 87–95).
  • "Al Nazzam," Encyclopedia Britannica, 11th Edition.
  • "Pakistan and the Islamic Imperative," Islamic Literature, 1966, no. 1, pp. 1–10.
  • "The Self in Mu’tazilah Thought," International Philosophical Quarterly, vol. CI, no. 3 (September 1966): pp. 366–88; also in East-West Studies on the Problem of the Self ed. P. T. Raju and Albury Castell. The Hague: M. Nijhoff, 1968, pp. 87–107.
  • "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.
  • "Islam and Christianity: Diatribe or Dialogue," Journal of Ecumenical Studies, vol. V, no. 1 (1968): 45–77.
  • "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.
  • "The Problem of the Metaphysical Status of Values in the Western and Islamic Traditions," Studia Islamica, fasc. XXVIII (1968): 29–62.
  • "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.
  • "Islam and Art," Studia Islamica, fasc. XXXVII (1973): 81–109.
  • "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.
  • "The Essence of Religious Experience in Islam," Numen, vol. XX, fasc. 3, pp. 186–201.
  • "Internal Dynamics of the Muslim Community," Al-Ittihad, vol. XII, no. 3 (Summer 1975): 2–7.
  • "Al Asas al Mushtarak bayna al Islam wa al Masihiyah," Al `Ilm wa al Imam, no. 6, 1396/1976, pp. 64–87.
  • "Al Muslimun fi Amrika," Majallah al Buhuth al Islamiyah, vol. 1, no. 2 (1976): 590–93.
  • "Islam wa al Muslimun fi Amrika," Al Shabab al ‘Arabi (November 1, 1976): 3; (November 8, 1976): 34; (November 15, 1976): 34; (November 22, 1976): 11.
  • "The Muslim-Christian Dialogue: A Constructionist View," Islam and the Modern Age, vol. VIII, no. 1 (February 1977): 5–36.
  • "Adapting the Qur’an!," Impact International, vol. 7:4 (February–March 1977 / Rabi’al 1397): 10–11.
  • "Moral Values in Medicine and Science," Biosciences Communications, vol. III, no. 1 (1977); reprinted in Journal of the Islamic Medical Association.
  • "Al Ijtihad wa al Ijma’ ka Tarafay al Dinamikiyah fi al Islam," Al Muslim al Mu’asir, no. 9 (March 1977): 5–18.
  • "Islam and the Social Sciences," Al-Ittihad, vol. XIV, nos. 1–2, (January–April 1977): 38–40.
  • "Ab’ad al Ibadat fi al Islam," Al Muslim al Mu’asir, no. 10 (1977 / 1397): 25–38.
  • "Central Asia Report: Muslims Survive," Impact International (October 1977): 14–15.
  • "Islam and Other Faiths," in The Challenge of Islam, ed. Altaf Gauhar. London: Islamic Council of Europe, 1978, pp. 82–111.
  • "Islam and Architecture," The Muslim Scientist, vol. VII, nos. 1–2 (March–June 1978): 14–22.
  • "Our Moral Dilemma," The Voice of Islam, vol. VIII, no. 5 (February 1978): 9–11.
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Diedit dan Karya Anumerta

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  • Ataullah Siddiqui, penyunting (2007). Islam and Other Faiths. Islamic Foundation.
  • Imtiyaz Yusuf, penyunting (2012). Islam: Religion, Practice, Culture & World Order. London: IIIT.
  • Imtiyaz Yusuf, penyunting (2021). Essential Writings: Ismail Al Faruqi. Kuala Lumpur: IBT Books.

Nota Kaki

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  1. ^ Imtiyaz Yusuf, penyunting (2021). Essential Writings: Ismail Al Faruqi. Kuala Lumpur: IBT Books. m/s. 3.
  2. ^ Al-Faruqi, Isma'il Raji (1949). The Ethics of Reason and the Ethics of Life (Kantian and Nietzschean Ethics) (Master's thesis). Bloomington: Indiana University.
  3. ^ Al-Faruqi, Isma'il (1952). On Justifying the Good (PhD thesis). Bloomington: Indiana University.
  4. ^ Scheler, Max (1960). On the Eternal Man. Diterjemahkan oleh Bernard Noble. London: SCM Press.
  5. ^ Scheler, Max (1961). Man’s Place in Nature. Boston: Beacon Press.
  6. ^ 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. m/s. 34.
  7. ^ Balfour, Clair (July 31, 1986). "Islamic scholar slain in U.S. was figure in Montreal". The Gazette. Montreal.
  8. ^ 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.
  9. ^ Quraishi, M. Tariq (1986). Ismail al-Faruqi: An Enduring Legacy. MSA Publications. m/s. 9.
  10. ^ "Editorial". The American Journal of Islamic Social Sciences. 28 (3): ii–xii. 2011.
  11. ^ "Editorial". The American Journal of Islamic Social Sciences. 28 (3): ii–xii. 2011.
  12. ^ Al-Faruqi, Isma'il R. (1962). 'Urubah and Religion: An Analysis of the Dominant Ideas of Arabism and of Islam as Its Heights Moment of Consciousness. On Arabism. 1. Amsterdam: Djambatan.
  13. ^ Al-Faruqi, Isma'il R. (1962). 'Urubah and Religion: An Analysis of the Dominant Ideas of Arabism and of Islam as Its Heights Moment of Consciousness. On Arabism. 1. Amsterdam: Djambatan.
  14. ^ Bakar, Osman (2005). Strum, Philippa (penyunting). The Intellectual Impact of American Muslim Scholars on the Muslim World, with Special Reference to Southeast Asia. Woodrow Wilson International Center for Scholars. m/s. 96–97. ISBN 1-933549-98-X.
  15. ^ Fletcher, Charles D. (2015). Muslim-Christian Engagement in the Twentieth Century: The Principles of Interfaith Dialogue and the Work of Isma‘il al-Faruqi. London: I.B. Tauris. m/s. 35–37.
  16. ^ Ba-Yunus, Ilyas (1988). "Al Faruqi and Beyond: Future Directions in Islamization of Knowledge". The American Journal of Islamic Social Sciences. 5 (1): 14.
  17. ^ Ba-Yunus, Ilyas (1988). "Al Faruqi and Beyond: Future Directions in Islamization of Knowledge". The American Journal of Islamic Social Sciences. 5 (1): 14.
  18. ^ Quraishi, M. Tariq (1986). Ismail al-Faruqi: An Enduring Legacy. MSA Publications. m/s. 9.
  19. ^ Fletcher, Charles D. (2015). Muslim-Christian Engagement in the Twentieth Century: The Principles of Interfaith Dialogue and the Work of Isma‘il al-Faruqi. London: I.B. Tauris. m/s. 35–37.
  20. ^ Fletcher, Charles D. (2015). Muslim-Christian Engagement in the Twentieth Century: The Principles of Interfaith Dialogue and the Work of Isma‘il al-Faruqi. London: I.B. Tauris. m/s. 43–45.
  21. ^ Fletcher, Charles D. (2015). Muslim-Christian Engagement in the Twentieth Century: The Principles of Interfaith Dialogue and the Work of Isma‘il al-Faruqi. London: I.B. Tauris. m/s. 46–48.
  22. ^ Ahsan, Muhammad Amimul (2013). "Islamization of Knowledge: An Agenda for Muslim Intellectuals". Global Journal of Management and Business Research Administration and Management. 13 (10).
  23. ^ Bakar, Osman (2005). Strum, Philippa (penyunting). The Intellectual Impact of American Muslim Scholars on the Muslim World, with Special Reference to Southeast Asia. Woodrow Wilson International Center for Scholars. m/s. 96–97. ISBN 1-933549-98-X.
  24. ^ Azlan, Ariff Aizuddin (9 January 2021). "Islamisasi ilmu dalam pemikiran Ismail Raji al-Faruqi". Malaysia Gazette.
  25. ^ Al-Faruqi, Isma'il Raji (1982). Islamization of Knowledge: General Principles and Work Plan. IIIT.
  26. ^ Al-Faruqi, Isma'il Raji (1982). Islamization of Knowledge: General Principles and Work Plan. IIIT.
  27. ^ Hashim, Rosnani; Rossidy, Imron (2000). "Islamization of Knowledge: A Comparative Analysis of the Conceptions of Al-Attas and Al-Faruqi". Intellectual Discourse. 8 (1): 19–45.
  28. ^ Hashim, Rosnani; Rossidy, Imron (2000). "Islamization of Knowledge: A Comparative Analysis of the Conceptions of Al-Attas and Al-Faruqi". Intellectual Discourse. 8 (1): 19–45.
  29. ^ Hashim, Rosnani; Rossidy, Imron (2000). "Islamization of Knowledge: A Comparative Analysis of the Conceptions of Al-Attas and Al-Faruqi". Intellectual Discourse. 8 (1): 19–45.
  30. ^ Fletcher, Charles D. (2015). Muslim-Christian Engagement in the Twentieth Century: The Principles of Interfaith Dialogue and the Work of Isma‘il al-Faruqi. London: I.B. Tauris. m/s. 151–152.
  31. ^ Al-Faruqi, Isma'il R. (1980). Islam and the Problem of Israel. London: The Islamic Council of Europe.
  32. ^ Al-Faruqi, Isma'il R. (1980). Islam and the Problem of Israel. London: The Islamic Council of Europe.
  33. ^ Fletcher, Charles D. (2015). Muslim-Christian Engagement in the Twentieth Century: The Principles of Interfaith Dialogue and the Work of Isma‘il al-Faruqi. London: I.B. Tauris. m/s. 152.
  34. ^ Ismail R. al-Faruqi, "Islam and Zionism," in John L. Esposito, ed., Voices of Resurgent Islam (New York: Oxford University Press, 1983), 265.
  35. ^ 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.
  36. ^ Al-Faruqi, Isma'il Raji (1982). Islamization of Knowledge: General Principles and Work Plan. IIIT.
  37. ^ Al-Faruqi, Isma'il Raji (1982). Islam: Source and Purpose of Knowledge: Proceedings and Selected Papers of Second Conference on Islamization of Knowledge. IIIT.
  38. ^ Kalin, Ibrahim (2002). God, Life and the Cosmos. Ashgate. m/s. 60–61. Ismail al-Faruqi’s work known under the rubric of 'Islamization of knowledge' is a good example of how the idea of method or methodology ('manhaj' and 'manhajiyyah', the Arabic equivalents of method and methodology, which are the most popular words of the proponents of this view) can obscure deeper philosophical issues involved in the current discussions of science. Even though al-Faruqi’s project was proposed to Islamize the existing forms of knowledge imported from the West, his focus was exclusively on the humanities, leaving scientific knowledge virtually untouched. This was probably due to his conviction that the body of knowledge generated by modern natural sciences is neutral and as such requires no special attention. Thus, al-Faruqi’s work and that of IIIT after his death concentrated on the social sciences and education. This had two important consequences. First, al-Faruqi’s important work on Islamization provided his followers with a framework in which knowledge (ilm) came to be equated with social disciplines, thus ending up in a kind of sociologism. The prototype of al-Faruqi’s project is, we may say, the modern social scientist entrusted as arbiter of the traditional Alim. Second, the exclusion of modern scientific knowledge from the scope of Islamization has led to negligent attitudes, to say the least, toward the secularizing effect of the modern scientific worldview. This leaves the Muslim social scientists, the ideal-types of the Islamization program, with no clue as to how to deal with the questions that modern scientific knowledge poses. Furthermore, to take the philosophical foundations of modern, natural sciences for granted is tantamount to reinforcing the dichotomy between the natural and human sciences, a dichotomy whose consequences continue to pose serious challenges to the validity of the forms of knowledge outside the domain of modern physical sciences.
  39. ^ Yusuf, Imtiyaz (2012). Islam and Knowledge: Al Faruqi's Concept of Religion in Islamic Thought. London: I. B. Tauris.
  40. ^ Bakar, Osman (2005). Strum, Philippa (penyunting). "The Intellectual Impact of American Muslim Scholars on the Muslim World, with Special Reference to Southeast Asia". Muslims in the United States: Identity, Influence, Innovation. Woodrow Wilson International Center for Scholars: 96–97. ISBN 1-933549-98-X.
  41. ^ Yusof, Norazmi (2015). "Revisiting al-Faruqi's Islamization of Knowledge in the Context of Modern Islamic Thought". International Journal of Islamic Thought. 7 (1): 49–57. doi:10.24035/ijit.07.2015.005.
  42. ^ Shaikh, Saulat (2015). "Ismail al-Faruqi's Concept of the Islamization of Knowledge". Journal of Islamic Studies. 15 (3): 49–57.
  43. ^ Khan, Rahim (2018). "Al-Faruqi's Interfaith Dialogue and Its Contemporary Significance". Journal of Islamic Studies. 15 (3): 209–223.
  44. ^ Zain, Nurul (2013). "The Role of Ismail al-Faruqi in Interfaith Dialogue". Global Journal of Management and Business Research Administration and Management. 13 (10): 10–18.
  45. ^ Balfour, Clair (July 31, 1986). "Islamic scholar slain in U.S. was figure in Montreal". The Gazette. Montreal.
  46. ^ "Black Muslim Charged in Slaying of Islamic Scholar and His Wife". The New York Times. January 18, 1987.
  47. ^ O'Bryan, Ruth (July 8, 1987). "Confession Details Stalking, Slaying Of Islamic Scholars". The Morning Call. Diarkibkan daripada yang asal pada July 2, 2018. Dicapai pada May 13, 2018.
  48. ^ Bell, Adam (March 11, 1996). "Inside the Capitol (Joseph Louis Young dies of natural causes on death row)". The Patriot News.
  49. ^ Toth, Anthony B. (November 1986). "Focus on Arabs and Islam". Washington Report on Middle East Affairs.
  50. ^ 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.
  51. ^ "Assassination motive behind al-Faruqi killings". New Straits Times. Kuala Lumpur, Malaysia. August 20, 1986. Dicapai pada June 22, 2024.
  52. ^ "Zionist backlash against Arab intellectuals". New Straits Times. Kuala Lumpur, Malaysia. August 21, 1986. Dicapai pada June 22, 2024.

Bacaan Tambahan

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  • Quraishi, M. Tariq (1986). Ismail al-Faruqi: An Enduring Legacy. MSA Publications.
  • Shafiq, Muhammad (1994). Growth of Islamic Thought in North America: Focus on Isma'il Raji al Faruqi. Amana Publications. ISBN 0-915957-16-7.
  • Yusuf, Imtiyaz (2012). Islam and Knowledge: Al Faruqi's Concept of Religion in Islamic Thought. London: I. B. Tauris.
  • 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.

Pautan Luar

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Diambil daripada "https://ms.wikipedia.org/w/index.php?title=Ismail_al-Faruqi&oldid=6232957"