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SEJARAH PENDIDIKAN ISLAM 2. Ukhti Diwi Abbas. Topik. Tokoh-Tokoh pada zaman moden Imam Qardawi Prof Ismail Faruqi. Early Life. His father died when he was two years old Traditional , Religious family Finished memorising the Quran when he was nine years old

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Sejarah pendidikan islam 2 l.jpg


Ukhti Diwi Abbas

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Tokoh-Tokoh pada zaman moden

Imam Qardawi

Prof Ismail Faruqi

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Early Life

  • Hisfatherdiedwhenhewastwoyearsold

  • Traditional, Religiousfamily

  • Finishedmemorising the Quranwhenhewasnineyearsold

  • A student of Hassan al-Banna (MuslimBrotherhood)

  • At 14, became an imamat the mosque of his village

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Early Life

  • ContinuedschoolingatAzharisecondaryschool

  • startedteachingfiqhat 19

  • Wasimprisonedseveral times for hisinvolvementwith the MuslimBrotherhoodMovement

  • Continuedhisstudiesat Al-Azhar University for hisdegrees (BA & PhD)

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  • DefinedSecularism as ‘la dini’ (irreligious or not religious)

  • Division between ‘dini’ (religious) and ‘ghayrdini’ (not-religious) is un-Islamic, Western in origin

  • He disagreeswithMawdudi’sdefinition of secularism as Ilhad (atheism) as Ilhadmeansdenying the existence of God – but secularismdoes not denyGod.

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  • The secularists in the West deniedchurch’s right to interfere in government, politics, economics, education, culture, matters of science and in daily life

  • Islam cannotacceptthis division

  • Secularism calls for separationbetweenreligious and worldlyaffairs – leads to kufr

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  • Secularismcanbeaccepted in a Christian society but itcanneverbeaccepted in an Islamic society

  • Acceptance of secularismmeansabandonment of Sharia and a denial of divine guidance

  • A call for secularismamongMuslimsisakin to atheism and a rejection of Islam

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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. 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?


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Early Life

  • Studied Islam fromhisownfather and the local mosque

  • Hisfatherwas an Islamicjudge

  • WhenIsraeloccupied Palestine, he and familyleft for Beirut

  • Work as a Registrar of CooperativeSocieties (1941-1945)

  • Left for US in 1948 to furtherhisstudies

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Life (C’td)

  • 1953 – started to travel back to the Muslim world, to Syria and then to Egypt

  • (1954 - 1958) Studiedat Al-Azhar

  • (1958 – 1960) VisitingProfessor of IslamicStudiesat McGill University

  • (1960 – 1963) Professor of IslamicStudiesatKarachi’s Central Institute of IslamicResearch

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Life (C’td)

  • (1963 – 1964) – ProfessoratUniversity of Chicago

  • (1964 – 1968) – ProfessoratUniversity of Syracuse

  • (1968 – 1986) – Professorat Temple University

  • Founded International Institute of IslamicThought (IIIT)

  • Founded The Association of Muslim Social Scientists (AMSS)

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  • (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 Sahyuniyahfi 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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‘ The process of making things conform to Islamic teachings and perspectives’

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Islamization: Some Issues

  • Is Islamization a new concept?

  • WhatisIslamization?

  • Whoneeds to do Islamization

  • Why do youneedIslamization?

  • How do we do Islamization?

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Islamization of Knowledge

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ObjektifPerancanganKerja :

  • Penguasaandisiplinilmumoden

  • Penguasaanwarisanilmu Islam

  • Penentuanpenyesuaian Islam dengansetiapbidangpengetahuanilmumoden

  • Pencariansintesiskreatifantara 2

  • Pengarahankejalan Allah SWT

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IOK : Langkah-Langkah

  • Penguasaan dan KemahiranDisplinIlmuPengetahuan

  • TujuanDisiplinilmu

  • PenguasaanWarisanIlmu Islam: Antologi

  • PenguasaanWarisanIlmu Islam: Analisis

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IOK : Langkah-Langkah

5) PenentuanPenyesuaian Islam yang khususterhadapdisiplin-disiplinilmu

  • PenilaianKritikalterhadapDisiplinIlmuModen

  • PenilaianKritikalTerhadapWarisan Islam

  • KajianMasalahUtamaUmat Islam

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IOK : Langkah-Langkah

  • Kajiantentangmasalahumatmanusia

  • AnalisisKreatif dan Sintesis

  • MembentuksemulaDisiplinIlmuModenkedalamrangkakerja Islam: Buku Teks Universiti

  • PengagihanIlmu yang telahdiIslamkan

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  • Term has dual connotation: time and location – now and this world

  • Worldly life in Islam isgoverned by divine laws

  • Legitimacy of any social or politicalorganizationdepends on obedience to divine laws

  • Secularizationis un-Islamic

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A GentleReminder:

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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Ismail al-Faruqi [translated by Mustafa Kasim]. (1991). IslamisasiIlmu. Kuala Lumpur DewanBahasa dan Pustaka.

Muhammad Shafiq [translated by Suhadi]. (2000). MendidikGenerasiBaruMuslim. Yogyakarta: PustakaPelajar.

Muhammad Khalid Masud. (2005). The Construction and Deconstruction of Secularism as an Ideology in ContemporaryMuslimThought. AJSS 33:3.

Soage, A.B. (2008). Shaykh Yusuf Al-Qaradawi: Portrait of a LeadingIslamicCleric. Middle East Review of International Affairs, Vol. 12 (1).

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