ISLAMIZATION
OF KNOWLEDGE IN QUR’ANIC PERSPECTIVE
Abstract
Islamization
is a discipline that describes the shape of character and Islamic identity as a
way of life or worldview in which there is integral view of the concept of
knowledge (epistemology) and the concept of God (theology). Even
more than that Islam is a religion whose views are integral about God, life,
man, the universe, faith, science, charity, morality and so forth. Therefore,
Islam is a civilization at the same time. In Islam, knowledge is formed and
sourced from the Islamic view of life, which is closely related to the basic
structure of the metaphysics of Islam that has Formulated in line with the
revelation, tradition, reason, experience and intuition. Formation of the
course through the educational process. However, due to the influence of
Western worldview through Westernization and globalization of Islamic education
lost its role in linking science with live view of Islam. Therefore, the Muslim
scholars, among others, Ismail al-Faruqi in his "Islamization of
Knowledge: General Principles and Workplans" and Naquib al-Attas in
his "Islam and Secularism" that initiated the Islamization of
science is determined to restore science judged to have it is aksiology out of
the framework. In the perspective of the Quran, the Islamization of science
described in the letter al-Fathir 35/28 Islamization actually leads to faith,
while faith related to instinct, while the science to adjust the situation
around. That is Allah Who had power over all things.
Keywords: Islamization, Science, Islamic
Education
A. Introduction
There is no
human being in this world who live without an identity. In fact, the world is
being overwhelmed by war identity. Of course, each of them will claim that
identity is the one of the best among the others. Under these conditions, the
question that arises is: What are the standards that can be used as a benchmark
for assessing, where the identity of the best of the identities of the
possible?
Identity for a
Muslim, was established by the Creator of the universe, because only the
Creator of the universe alone will be more informed about the identity of the
most appropriate for his creation.
"Shibghatallah
(dye (identity) of Allah), then is there any better than dye Allah, and to Him
we totally submissive". (Al-Baqarah: 138).
That is, the
faithful of Islam is processing to be a perfect Muslim. Another meaning
proceeds towards the perfection of Islam or be a perfect Muslim is a process
towards the best identity. This process is called the "Islamization".[1]
Islamization
is an attempt to make all aspects of the university both in academic and
non-academic in tune with the philosophy of life or worldview,[2]
the principles of the doctrine, values, ethics and norms of Islam in which
there are views integral to the concept of knowledge (epistemology) and the
concept of God (theology). Even more than that Islam is a religion whose views
are integral about God, life, man, the universe, faith, science, charity,
morality and so forth. Therefore, Islam is a civilization at the same time.[3]
In Islam,
knowledge is formed and sourced from the Islamic view of life, which is closely
related to the basic structure of the metaphysics of Islam that has Formulated
in line with the revelation, tradition, reason, experience and intuition.[4]
Formation of the course through the educational process. However, due to the
influence of Western worldview through Westernization and globalization,
Islamic education lost its role in linking science with live view of Islam.
B. Epistemology
Islamization
Islamization
is a true reflection of the main task of the creation of mankind, namely:
Servitude to Allah (adh-dzariyat: 56), and the khilāfah (al-Baqarah: 30). Servitude is submission and
surrender a slave in total in all aspects of life master. This submission will
not be realized except by applying all the will of his master (God), as
outlined in the commands and prohibitions (teachings), the basic principles,
norms and ethics. While khilāfah means to
represent the host to manage all assets mandated to him. Of course, in managing
the assets required to refer to the outlines of which have been laid out and
set by the master.[5]
Basically,
humans comprise five essential elements: motor, cognitive, intuition, passion
(desire) and affection. Physical tend to work as a maid of thoughts, desires,
feelings, and beliefs. Soo that what is done by humans with their physical is a
true reflection of what he was thinking or feeling. Because it is so what is
done by humans in harmony with the purpose of creation (worship and caliphate),
should the thoughts, feelings and beliefs are also in tune with what the
objectives of the creation. Aligning on man and all devices with the purpose of
creation, that is the Islamization of Knowledge.[6]
This idea, among others pioneered by Syed Muhammad Naquib al-Attas in his paper
entitled "Islam and Secularism" and Ismail al-Faruqi in his
"Islamization of Knowledge: General Principles and Workplans".[7]
From the above
description, the Islamization of science is to make all aspects of knowledge (terminology,
epistemology, frameworks, concepts, assumptions, theory and methodology and
processes) aligned with the worldview, the principles of the doctrine,
values and norms of Islam.[8]
The idea of al-Attas
on Islamization of Knowledge arise in the absence of a knowledge base is
neutral, so that science cannot even stand up without value. According to him,
science is free value but value laden.[9]
Is science
today has deviated from the plot and process until needed alignment? The
development of science today consciously or not been contaminated by
materialist philosophy and religion, so that it becomes neutral. Partiality is
what ultimately led to misery. Because, in these conditions, science has been exploited
to satisfy the materialistic ambitions of man blindly.
In the field
of epistemology strongly associated with ontologies, ontology if it is there is
a belief that the world was created by God who has power over all things, the
source of knowledge and the unusual separated from Him.
"Read the
(call) the name of your Lord who created* He has created man from a clot* Read
and thy Lord the Merciful* Who taught (man) with the intermediary kalam* He
teaches man what he did not know."[10]
The
pronunciation "read" is the process of acquiring knowledge (epistemology).
"By the name of your Lord Who created. Creates man from a clot"
is the basis of ontology (belief/ faith). If the process of knowledge (read)
based ontology (the name of your Lord who created), then the knowledge process
of being changed, namely the process of science is no longer a stand-alone
mechanical, but there is the intervention of God in them "He teaches
man what he did not know".
Therefore,
al-Attas stressed about the Islamization of science. Because, when it has
happened westernization (westernization) by Western science. Epistemology is
being built by the concept of science is extremely detrimental to Islam and the
Muslims. Westernization that science has eliminated the revelation as a source
of knowledge. Impact of secular science is like; first, Descralization
of knowledge in society with a generalization about everyone with him in terms
of thinking and behavior, second, Removal of official authority and
social hierarchy and science, thirth, Loss of manner implicated in the
loss of fairness and intellectual confusion, fourth, Not being able to
distinguish between true science of knowledge possessed by the Western
worldview.[11]
C. Science and
Islamic Education
The term 'ilm
that true science is the revelation itself[12]
or something derived from revelation or related to the revelation, although it
was later used for a wider meaning and includes human knowledge.[13]
The centrality of science in Islamic civilization illustrated by F. Rosenthal
as follows:
.. 'Ilm
concept is one of Reviews those that have dominated Islam and Muslim
civilization given its distinctive shape and complexion. In fact there is no
other concept that has been operative as determinant of Muslim civilization in
all its aspects to the same extent as' ilm.[14]
In rapid
succession since the recent centuries, due to the corruption of knowledge and
weak mastery of the science community. Because of the ambiguity of knowledge
and mastery of science was then Muslims face various issues in the political,
economic, social and cultural.[15]
This view is fundamentally different from the opinions of a general nature
which says that the decline of Muslims caused by the political defeat, the weak
economy, the destruction of cultural or low quality of education, which is
actually just a snowball of problems of science.
Problem
confusion science course can only be solved through the improvement of science.
This can only be done through educational institutions. Because science is
closely related to a view of life, that must be considered by the Islamic
educational institutions are planting elements of the Islamic world view into
the educational curriculum.
As mentioned
above, elements of Islamic view of life consists mainly of concepts about life,
about the world, about science, about values and about man. Concepts can be
extracted from the source of Islamic knowledge, the revelation and
interpretation of the scholars in the Islamic intellectual tradition. If the
concepts explored in depth, it will in turn form what is called a scientific
conceptual scheme which can be a filter for adoption foreign concepts.
D. Character Based
Education
Actually a
comprehensive term for Islamic education, as found by al-Attas is ta'dib
(character-based education).[16]
This concept includes the meaning in terms tarbiyah and ta'lim.
In the view of Islam Muslim educational process are more likely to sense ta'dib
than tarbiyah or ta'lim.[17]
The term manner already connotes science, because science cannot be taught or
passed on to the students unless the person has a proper manner to knowledge in
various fields. The concept of Islamic education who had only understood as
meaning tarbiyah and ta'lim have been possessed by the Western
way of life based on the values of dualism, secularism, humanism, and sophism.
Soo that the values of culture are becoming increasingly blurred and
increasingly distant from the values of godlike wisdom. The blurring of the
meaning of manner or destruction of the result of injustice (zulm),
ignorance (jahl), and madness (junūn). That is because less
civilized then someone will put something's wrong (unjust), performing the
wrong way to achieve certain goals (jahl) and fought based on the goals
and intentions is wrong (junūn).[18]
Mukhālafah understand
her, so that Muslim man is not corrupt, ignorant and majnun, he had been
taught about the meaning of manners properly and thoroughly. Soo the real
problem experienced science Muslims have nothing to do with the problem of
illiteracy or ignorance issue layman. But Muslims have misunderstood the science.
Science they overlap with, or confused by a foreign way of life, especially the
West. As a result, the meaning of science itself has shifted away from its
intrinsic meaning in Islam.
Knowledge
within the meaning of manners does not prevent a Muslim from being unjust,
ignorant and majnun (impolite). Any confusion thinking, corruption of
science, scientific prostitution are the consequences generated by the failure
of science to instill manners. This will prevent damage to the community in the
delivery of a quality leader in all areas and layers, or otherwise forced
people bore the leader of "fake" is more likely to destroy
than to build community. All that comes from the quality of educational
institutions that have lost the concept of manner.[19]
E. Classification
Science and Practice of Islamic Education
In situations
where Muslims are required to seek the religious sciences and general science,
then the classification of sciences al-Ghazali become fardhu 'ain and fardhu
kifāyah[20]
still very relevant to be applied. Science fardhu 'ain is the science
that emphasizes the dimension of divinity, the intensification of the relationship
with God fardhu kifāyah science emphasizes the relationship of human
beings, and other moral values that form the perspective of life and the
universe. The division of science fadhu 'ain and fardhu kifāyah need
not be understood as dichotomous, as he was just sharing knowledge hierarchy
based on the level of truth. It must be seen in the perspective of integral
unity or tauhidī, where the first is a principle and a referral for a
second.
In the
education curriculum, the teaching of sciences should fardhu 'ain the
form of science related to faith and the obligations of individuals does not
stop at low or medium levels of education, he should proceed to the university
level in the form of concepts. Compulsory subject in the form of Aqedah,
Theology or Ushuluddin at low and medium levels of education should be
developed into a compulsory subject at higher education level in the form of
theology or philosophy where the concepts of God, man, nature, morality and about
Din studied in depth. It all should be taught so that it can be the foundation
for the study of other disciplines or sciences fardhu kifāyah. Here the
source of sensory knowledge, and intuition united in an integral way of
thinking. Integral means not thinking dualistic: objective and subjective,
idealistic and realistic. In that way dichotomy of science, religion and the
public, which has so penetrated the Islamic education curriculum as a result of
the secularization of thought can be gradually eliminated.[21]
According to
al-Attas every Muslim must master science fardhu 'ain accordance with
the level of intelligence and knowledge respectively. Science fardhu 'ain
for a student Ushuluddin, for example, is not the same as science fardhu ‘ain
for Madrasah students' Aliyah Sociology faculty or students.[22]
If any scholar mastered fardhu 'ain accordance with the field, then the
epistemological plains fardhu' ain this will eventually unite various
disciplines knowledge including science into fardhu kifāyah such as the
humanities, natural sciences, history, civilization, language and so forth.
The concept of
a hierarchy of knowledge of science fardhu 'ain and fardhu kifāyah,
originally proclaimed al-Ghazali was not widely known among Islamic
institutions.[23]
Even if known it is still widely misunderstood or not yet conceptualized and
practiced academically. This division should be emphasized at the college
level. Because the problem is related to the concept of epistemology. To
identify the problem of science in practice at educational institutions,
there's good science discussed this problem on a system of Islamic education in
Indonesia. In Indonesia there are at least three Islamic educational institutions,
namely schools, madrasa and Islamic universities.
a). Pesantren
Education System
Pesantren in
Indonesia consists of two systems of traditional and modern. Both have a
mission tafaqquh ad din, meaning special education institutions aimed at
studying the religion. In this mission a traditional boarding school curricular
elaborated in the form of a limited review of the yellow book on Fiqh, Aqedah,
Tata Arabic, Hadith, Tasawwuf, Morals, and Sirāh.[24]
Meanwhile, the modern boarding school, this mission is embodied in the form of
a curriculum organized by simplifying the content of the yellow book that is Madrasi
and equip it with the subjects of sciences commonly called "general
science". A traditional boarding school specializing in science studies fardhu
'ain and fardhu kifāyah forced to sacrifice science in the sense of ‘ulūm
al-naqliyyah.[25]
Even the study of science fardhu 'ain to the wealth of his book was not
yet able to play a significant role towards the study of disciplines fardhu
kifāyah in other Islamic educational institutions. In addition, because of
methodological weaknesses of traditional pesantren takhassus on a given
field of science is too rigid, making it difficult to work the integration of
science fard 'ain and fard kifayah. In this school had very little, or may not
even exist, the study 'Ulum al-'aqliyyah such as logic, philosophy, metaphysics,
kalām, medicine and others. In summary, the general division of the
hierarchy of sciences is fardhu 'ain and fardhu kifāyah not
obvious, even fardhu kifāyah science that involves the study of nature
and human nature is almost no place in the traditional Islamic curriculum
itself.[26]
Modern
boarding schools that understand tafaqquh fi al-dīn in the form of a
combined science fardhu 'ain and fardhu kifāyah indeed succeeded
in providing a greater insight than traditional schools, but in fact it was not
the result of a combination of integration ‘Ulum al-naqliyyah and 'Ulum
al-'aqilyyah designed conceptually. Physics subjects for example, are
associated with Ushuluddin subjects, subjects World History contains no history
of Islam or the role of Muslims in the world history and so on. So, modern
boarding school curriculum is not a result of the integral concept of science,
but rather a simultaneous study of science fardhu 'ain and fardhu
kifāyah. So, still open the possibility of a dichotomous view his students.
Despite that fact with madrasi system that requires a lot of teaching
materials mabadi 'al-'ulum (sciences key) modern boarding potential for
generalist and more conducive to embed a live view of Islam compared to
traditional schools. Both of these education system actually have the same
potential to be directed assess integrally Islamic science. But it depends on
the capacity of clerics, scholars and asatidz her.
b). Madrasah
Education System
The madrasah
education system developed by the actual government is expected to create
students who know and master the religious sciences and general sciences as
well.[27]
The madrasah education system was originally designed as an educational
curriculum convergence cottage and public schools are more or less similar to
modern pesantren curriculum. However, the development of specific
programs or specific majors that separates science fardhu 'ain and fardhu
kifāyah with no clear concept. On the other had the failure of the madrasah
system can also be seen from the fact that the achievement of most of madrasah
students in the field of "religious sciences" still lags behind
its accomplishments student boarding school and in the field "general
sciences" anyway they cannot compensate achievements of public school
students. Moreover, so far there is not taught general science in the
perspective of the science of religion.
c). Islamic
colleges
Apart from
civic role played by school system, the most prominent shortcoming is the
inability of both in developing the high-level or college. Namely typical
college was built as a continuation of the Islamic intellectual tradition, or
at least builds on the tradition of knowledge in pesantren. It used
nearly all schools have high-level program, which in a traditional pesantren
called khawas and in modern pesantren called high
schools, although not formally institutionalized. The program is now very rare,
if not virtually non-existent. Now in some schools the program has been
replaced with a high school or institute that follows the curriculum of the
Ministry of Religion is not entirely a continuation of the school curriculum.
There are also schools that founded the university with faculty who follow the
curriculum of the Department of Education and Culture. The contents and the
product certainly is not much different from public universities. The idea and
the effort to turn the program Ma'had 'Aly as a continuation of pesantren
education turns hindered by poverty and human resource concepts.
Secondary
education in the form of institutes or universities are continuing to study
Islamic sciences in schools is indispensable. It is first of all intended to
treasures of Islamic science studied intensively on the one hand and on the
other hand is understood in the present context.
In curricular,
faculties of religion (fardhu ‘ain) as a reference or be a foundation
for curriculum development general faculties (fardhu kifāyah). In other
word, it is a reconceptualization of the sciences is fardhu 'ain and
also coupled to the epistemological application into fardhu kifāyah sciences.[28]
This can easily be done by both the education system pesantren above,
because the second product of this system has advantages stand in accessing the
treasures of Islamic science.
F. Correlation
between Islamisation and Sciences According to the Al-Quran
Scholars are
the inheritors of the prophets.[29]
The term is derived from the Arabic language scholars علماء
plural of simplex (single word) عليم
('alim), which means the knowledgeable or knowledgeable person. Said عليم is made to seem isim fa'il. عالم word is isim fa'il of fil (verb) علم ('alima), which means he had
knowledge or had to know. While the cleric are people who have knowledge or people
who know.[30]
Sayid Qutub
found[31]:
العلماء هم الذين يتدبرون هذا الكتاب العجيب
(القرآن)
"Scholars
are people who think about and understand the Quran".
وإنه لتنزيل رب العالمين (192) نزل به الروح
الأمين (193) على قلبك لتكون من المنذرين (194) بلسان عربي مبين (195) وإنه لفي
زبر الأولين (196) أولم يكن لهم آية أن يعلمه علماء بني إسرائيل
"And
indeed, the Qur'an is truly revealed by the Lord of the worlds, which brought
down by ar-Ruh al-Amin (Gabriel), to your heart (Muhammad) that you may include
people who gave the warning, with a clear Arabic language. And really,
(al-Qur'an) was (called) in the books of the foregoing. Do not (enough) become
evident to them that the scholars of the Children of Israel know it? "(QS.
Asy-Syu`arâ '[26]: 192-197).
Allah says in
the Qur'an Surat al-Fatir 35/28:
ومن الناس
والدواب والأنعام مختلف ألوانه كذلك إنما يخشى اله من عباده العلماء إن اله عزيز
غفور
"And thus
(also) among humans, animals, insects, and animals and livestock are of
different colors (and types). Indeed, the fear of God among His servants, just
scholars. Surely Allah is Mighty, Forgiving ".[32]
With some
opinions and verses of the Koran above, scholars are those who master a myriad
of knowledge about qur’âniyah paragraph and
paragraph kauniyah, and can deliver them in a sense khasyyah to
Allah SWT. This is based on the theory that the Koran is a unified whole, which
cannot be understood partially.
Knowledge of qur’âniyah paragraph and paragraph kauniyah
must be accompanied by a sense khasyyah to God. In his commentary, al-Jawahir
al-hisan fi Tafsir al-Qur'an, Tsa`alibi (d. 875 H) explain that the word al-'ilmu
which is often repeated in the Quran and the Hadith is useful knowledge,
which accompanied by khasyyah and overwhelmed with fear of Allah Swt.[33]
Explanation
Tsa`alibi (d. 875 H) above, re-affirmed by Quraish Shihab in Grounding
Qur'an that if the note verses of the Koran that talk about science in
various forms, and other words in line with the meaning of the word science, it
will be found that the Quran associate science commendable attitude istislâm (subject) and khasyyah
to God.[34]
Al-Qurtubi (d. 671 H) in his tafsir al-Jâmi` li Ahkam al-Qur'ân wrote that
ar-Rabi` bin Anas stated, "Who is no sense khasyyah to God, not
the pious / scholars."[35]
Yahya bin Abi Kathir argues that "the 'alim is a person who khasyyah
to God." one question, what is meant by khasyyah?
In Tafsir Hadâ'iq
ar-ar-fi Rawabi Raihan `Ulum al-Qur'ân, Muhammad al-Amin al-Harari explained
that khasyyah is careful because it will be the abomination in the future.
Khasyyah sometimes arise because of sin, and sometimes arises of knowing God
and feel His majesty.
The
explanation above describes that khasyyah not fear ordinary. With
various scholars in the above explanation, that khasyyah is the fear
that in the underlying science (qur'âniyah paragraph and paragraph kauniyah)
and feel the majesty of God in his soul, and wanted to stay close to Him.
Re-affirmed
that the clergy according to the concept of the Koran is the one who mastered
the science of God and the Shari'a (paragraph qur'âniyah), knowledge
about the natural and social phenomena (paragraph kauniyah), and have a
sense of khasyyah. Apparently, these qualifications are in the ideal
level, which not many people have it. It should be stated that three scholar
qualifications cannot be measured with certainty, so that only Allah knows who
is actually called scholars. Because he knows for sure the levels of science
and khasyyah someone.
Kesimpulan
The word
"Islamization" ascribed to Islam is a religion that has been laid
manhaj her by God through revelation. Science is the perception, concept, form
something matter or objects. Islamization of knowledge means the relationship
between the values of Islam and science, namely the relationship between the
"Book of Revelation" al-Quran and al-Sunnah with "The Book of
Being" and the human sciences. So the purpose of the Islamization of
science is to link the study of Islam with science (Science), to conclude that
science is always aligned with al-Qur'an.
Daftar Pustaka
Hamid
Fahmy Zarkasyi, “Worldview Sebagai Asas Epistemologi Islam”, Islamia,
Majalah Pemikiran dan Peradaban Islam, Thn. II No.5 April-Juni 2005.
Wan
Mohd Noor Wan Daud, The Educational Philoshopy and Practice of Syed M.
Naquib Al-Attas, Malaysia: ISTAC, 1998.
Pusat
Islamisasi Ilmu UNIDA Gontor, Juklak (Petunjuk Pelaksanaan) Pusat Islamisasi
Ilmu, Gontor: Pusat Islamisasi Ilmu, 1926.
al-Attas.
Syed
Muhammad Naquib, A
Commentary on the Hujat al-ØsiddÊq of NËr al-DÊn al-RÉnirÊ: being an exposition
of the salient point of distinction between the position of the theologians,
the philosophers, the Sufi and the pseudo-Sufi on the ontological relationship
between God and the world and related questions, Kuala Lumpur: Ministry of
Education and Culture, 1986
Franz
Rosenthal, Knowledge Triumphant, The Concept of Knowledge in Medieval Islam,
Leiden E.J. Brill, 1970.
Munawwir. Ahmad Warson, Al-Munawwir:
Kamus Arab-Indonesia, Yogyakarta: Unit Pengadaan Buku-Buku Ilmiah Keagamaan
Pondok Pesantren al-Munawwir, 1984.
Al-Munjid fī al-Lūghah wa
al-A’lām,
Beirut: Dār al-Masyriq, 1986.
Soebahar. Halim, Wawasan Baru
Pendidikan Islam, Pasuruan: PT. Garoida Buana Indah, 1992.
al- Ghazālī. Abū Hamid Muhammad, Ihya’
Ulūm al-Dīn, Juz I, Beirut; Badawi Thaba’ah, t.th.
Ali. Ashraf, Horison Baru
Pendidikan Islam, terj. Sori Siregar, Jakarta: Pusataka Firdaus, 1996.
Madjid (ed). Nurcholish, Khazanah
Intelektual Islam, Jakarta: Bulan Bintang, 1984.
Mahmud
Yunus, Kamus Bahasa Indonesia, (Jakarta: Yayasan Penyelenggara
Penterjemah Pentafsir al-Qur’an, Cet. I, 1973.
Sayid
Qutub, Fi Dzilali Al-Qur’an, Beirut: Libanon, Ihyau At Thurats Al-Araby,
Cet. V, 1967.
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dan Terjemahnya, Jakarta: PT. Bumi Restu, 1974.
Noeng Muhajir, Metodologi
Penelitian Kualitatif, Yogyakarta: Rake Sarasin, 1989.
Muhaimin, Arah Baru
Pengembangan Pendidikan Islam, Pemberdayaan, Pengembangan Kurikulum, hingga Redifinisi
Islamisasi Pengetahuan, Bandung: Nuansa, 2003.
al-Attas. Syed Muhammad Naquib, Islam,
Secularism and the Philosophy of the Future, London: Mansell, 1985.
Al-Attas. Syed Muhammad Naquib, Aim
and Objectives of Islamic Education, London: Hodder & Stouhton, 1979.
Suhartono. Suparlan, Filsafat Ilmu
Pengetahuan, Jogjakarta: Ar-Ruz, 2005.
Tsa`alibi, `Abd ar-Rahmân bin Muhammad bin
Makhlûf Abû Zaid. al-Jawâhir al-Hisân fî Tafsîr al-Qur’ân, Bairut: Dâr
Ihyâ’ at-Turâts al-`Arabî, 1997.
Shihab, M. Quraish, Membumikan
Alquran: Fungsi dan Peran Wahyu dalam Kehidupan Masyarakat, Bandung: Mizan,
2007.
Al-Qurthubî, Abû `Abdillâh Muhammad
bin Ahmad al-Anshârî, al-Jâmi` li Ahkâm al-Qur’ân, Kairo: Dâr al-Hadîts,
2002.
Al-Harari, Muhammad al-Amîn bin
Abdillâh al-Uramî al-`Alawî, Tafsîr Hadâ’iq ar-Rauh wa ar-Raihân fi Rawâbî
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[1] Pusat Islamisasi Ilmu UNIDA
Gontor, Juklak (Petunjuk Pelaksanaan) Pusat Islamisasi Ilmu, (Gontor:
Pusat Islamisasi Ilmu, 1926), h. 1.
[2] Secara awam worldview atau pandangan
hidup sering diartikan filsafat hidup. Setiap kepercayaan, bangsa, kebudayaan
atau peradaban dan bahkan setiap orang memiliki worldview masing-masing.
Maka dari itu jika worldview diasosiasikan kepada suatu kebudayaan maka
spektrummaknanya dan juga termanya akan mengikuti kebudayaan tersebut. Lihat:
Hamid Fahmy Zarkasyi, “Worldview Sebagai Asas Epistemologi Islam”, Islamia,
Majalah Pemikiran dan Peradaban Islam, Thn. II No.5 April-Juni 2005, hal 10-20.
[3] Wan Mohd Noor Wan Daud, The Educational
Philoshopy and Practice of Syed M. Naquib Al-Attas, (Malaysia: ISTAC,
1998), h. 298.
[4] al-Attas, A Commentary on the
Hujat al-ØsiddÊq of NËr al-DÊn al-RÉnirÊ: being an exposition of the salient
point of distinction between the position of the theologians, the philosophers,
the Sufi dan the pseudo-Sufi on the ontological relationship between God and
the world and related questions, (Kuala Lumpur : Ministry of Education and
Culture), 1986, h. 464-465.
[5] Pusat Islamisasi Ilmu UNIDA
Gontor, Juklak (Petunjuk Pelaksanaan) Pusat Islamisasi Ilmu, (Gontor: Pusat
Islamisasi Ilmu, 1926), h. 2.
[7]
Muhaimin, Arah Baru
Pengembangan Pendidikan Islam, Pemberdayaan, Pengembangan Kurikulum, hingga
Redifinisi Islamisasi Pengetahuan, (Bandung: Nuansa, 2003), h. 330.
[9] Syed Muhammad Naquib al-Attas, Islam
and Secularism, (Kuala Lumpur: ISTAC, 1993), h. 134. Lihat juga al-Attas, Aim
and Objectives of Islamic Education, (London: Hodder & Stouhton, 1979),
h. 19-20. Terkait dengan ilmu adalah syarat nilai (value laden) dapat
dilihat dalam Suparlan Suhartono, Filsafat Ilmu Pengetahuan, (Jogjakarta:
Ar-Ruz, 2005), h. 7, h. 178-179.
[11] Syed Muhammad Naquib al-Attas, Islam,
Secularism and the Philosophy of the Future, (London: Mansell, 1985). h.
104 – 105.
[12] Ahmad Warson Munawwir, Al-Munawwir:
Kamus Arab-Indonesia, (Yogyakarta: Unit Pengadaan Buku-Buku Ilmiah
Keagamaan Pondok Pesantren al-Munawwir, 1984), h.1037.
[14] Makna ungkapan di atas, yaitu ilmu adalah
salah satu konsep yang mendominasi Islam dan yang memberi bentuk dan karakter
yang khas terhadap peradaban Muslim. Sebenarnya tidak ada konsep lain yang
setanding dengan konsep ilmu yang secara efektif menjadi (faktor) penentu dalam
peradaban Muslim dalam berbagai aspek. Lihat, Franz Rosenthal, Knowledge
Triumphant, The Concept of Knowledge in Medieval Islam, Leiden E.J. Brill,
1970, h. 2.
[16] Syed Muhammad Naquib al-Attas, The Concept
of Education in Islam, (ABIM, Kuala Lumpur, 1980) diterjemahkan oleh Haidar
Baqir, Konsep Pendidikan dalam Islam: Rangka Pikir Pembinaan Filsafat
Pendidikan Islam, (Bandung: Pustaka, 1984). Baca juga Syed Muhammad Naquib
al-Attas, Islam and Secularism, (ABIM, Kuala Lumpur, 1978) diterjemahkan
oleh Karsidjo Djojosuwarno, Islam dan Sekularisme, (Bandung: Pustaka,
1981). Baca juga Syed Muhammad Naquib al-Attas, Islam and the Philosophy of
Science, (ISTAC, Kuala Lumpur, 1989) diterjemahkan oleh Saiful Muzani, Islam
dan Filsafat Sains, (Bandung: Mizan, 1995).
[17] Halim Soebahar, Wawasan Baru
Pendidikan Islam, (Pasuruan: PT. Garoida Buana Indah, 1992), h. 9 dan Lihat
juga Syed M. Naquib Al-Attas, Konsep Pendidikan dalam Islam, h. 75
[18] Kekaburan makna Adab atau kebodohan dalam
konteks ini disebabkan karena manusia tidak dapat memaknai hakikat dan tujuan
dari segala penciptaan. Semua penciptaan memiliki makna dan tujuannya
tersendiri, yang hanya dimengerti dengan ilmu. Namun, karena dinamika dunia
yang begitu kompleks, unsur warna-warni yang sangat cantik, materi dan
substansi yang berbeda-beda mengakibatkan manusia sulit untuk melihat hakikat
yang sesungguhnya, yang dalam hal ini al-Attas menganalogikan seperti papan
yang terbuat dari marmer, emas dan permata. Seperi itulah dunia. Mereka yang
lalai hanya akan disibukkan dengan bentuk fisik dunia yang menggiurkan tanpa
mendalami makna dan hakikatnya yang asli. Namun bagi mereka yang menghadapi
dengan adab yang baik, pendekatan yang teratur dan pandangan hidup yang
berdasarkan pada Qur’an dan Sunnah, mereka akan menemukan makna disetiap
ciptaan. Lihat, Ismail Fajrie al-Attas, Risalah Konsep Ilmu dalam Islam,
(Jakarta: Diwan, 2006), h. 113.
[20] Abū Hamid Muhammad al- Ghazālī, Ihya’ Ulūm
al-Dīn, Juz I, (Beirut; Badawi Thaba’ah, t.th), h. 14-15.
[24] Ashraf Ali, Horison Baru
Pendidikan Islam, terj. Sori Siregar, (Jakarta: Pusataka Firdaus, 1996), h.
115-117.
[25] Nurcholish Madjid (ed), Khazanah
Intelektual Islam, (Jakarta: Bulan Bintang, 1984), h. 307-327.
[27] Dalam konteks Islam, sebenarnya tidak ada
istilah ‘ilmu-ilmu umum,’ sebab Islam menjadikan semua aspek, keperluan dan
aktifitas kehidupan sebagai bentuk ibadah kepada Allah SWT. Dipakainya istilah
ilmu-ilmu umum dalam tulisan ini adalah semata-mata merujuk kepada
penggunaannya yang sudah begitu populer di Indonesia.
[29] Diambil dari penggalan hadis Nabi:
مَنْ سَلَكَ
طَرِيقًا يَطْلُبُ فِيهِ عِلْمًا سَلَكَ اللَّهُ بِهِ طَرِيقًا مِنْ طُرُقِ
الْجَنَّةِ، وَإِنَّ الْمَلاَئِكَةَ لَتَضَعُ أَجْنِحَتَهَا رِضًا لِطَالِبِ
الْعِلْمِ، وَإِنَّ الْعَالِمَ لَيَسْتَغْفِرُ لَهُ مَنْ فِى السَّمَوَاتِ وَمَنْ
فِى الأَرْضِ وَالْحِيتَانُ فِى جَوْفِ الْمَاءِ، وَإِنَّ فَضْلَ الْعَالِمِ عَلَى
الْعَابِدِ كَفَضْلِ الْقَمَرِ لَيْلَةَ الْبَدْرِ عَلَى سَائِرِ الْكَوَاكِبِ،
وَإِنَّ الْعُلَمَاءَ وَرَثَةُ الأَنْبِيَاءِ، وَإِنَّ الأَنْبِيَاءَ لَمْ
يُوَرِّثُوا دِينَارًا وَلاَ دِرْهَمًا، وَرَّثُوا الْعِلْمَ فَمَنْ أَخَذَهُ
أَخَذَ بِحَظٍّ وَافِرٍ.
“Siapa yang menempuh jalan untuk menuntut ilmu, Allah mudahkan
baginya jalan menuju surge. Sungguh, para malaikat meletakkan sayapnya
(menaungi) karena meridlai penuntut ilmu. Sungguh, penghuni langit dan ikan
dalam air memohon ampunan buat orang ‘alim. Sesunguhnya keutamaan orang
alim terhadap ahli ibadah, seperti keutamaan (cahaya) bulan purnama terhadap
(cahaya) bintang. Ulama adalah pewaris para nabi. Sesungguhnya para nabi tidak
mewarisi dinar atau dirham, yang diwariskan mereka adalah ilmu, siapa yang
mengambilnya maka dia telah mengambil bagian yang banyak.” (HR. Abû Dâwûd, at-Tirmidzî, Ibn Mâjah,
al-Baihaqî, Ibn Hibbân dari Abî Dardâ’). Rujuk di antaranya, Abû Dâwûd Sulaimân
bin al-Asy`ats as-Sijistâni (w. 275 H), Sunan Abî Dâwûd (Bairut: Dâr Ibn Hazm,
1997), juz IV, h. 39-40.
[30] Mahmud
Yunus, Kamus Bahasa Indonesia, (Jakarta: Yayasan Penyelenggara
Penterjemah Pentafsir al-Qur’an, Cet. I, 1973), h. 278.
[31] Sayid
Qutub, Fi Dzilali Al-Qur’an, (Beirut: Libanon, Ihyau At Thurats
Al-Araby, Cet. V, 1967), VI, h. 698.
[33] Ats-Tsa`âlibî, `Abd ar-Rahmân bin
Muhammad bin Makhlûf Abû Zaid. al-Jawâhir al-Hisân fî Tafsîr al-Qur’ân,
Bairut: Dâr Ihyâ’ at-Turâts al-`Arabî, 1997.
[34] Shihab, M. Quraish, Membumikan
Alquran: Fungsi dan Peran Wahyu dalam Kehidupan Masyarakat, Bandung: Mizan,
2007.
[35] Al-Qurthubî, Abû `Abdillâh
Muhammad bin Ahmad al-Anshârî, al-Jâmi` li Ahkâm al-Qur’ân, Kairo: Dâr
al-Hadîts, 2002.
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