Ismail al-Faruqi

Ismaʻil 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.

Ismaʻīl Rājī al-Fārūqī
Nama asal	إسماعيل راجي الفاروقي
Lahir	1 Januari 1921 Jaffa, Palestina
Meninggal	27 Mei 1986(1986-05-27) (umur 65) Wyncote, Pennsylvania, Amerika Serikat
Kebangsaan	Palestina Amerika Serikat
Suami/istri	Lois Lamya al-Faruqi ​ ​ (m. 1951; wafatnya 1986)​
Anak	4
Latar belakang akademis
Alma mater	Universitas Amerika di Beirut (BA) Universitas Indiana (MA, PhD) Universitas Harvard (MA) Universitas Al-Azhar
Karya akademis
Disiplin ilmu	Falsafah
Cabang disiplin ilmu	Perbandingan Agama Pengajian Islam
Mahasiswa doktoral	John Esposito
Minat utama	Islam Arabisme Antizionisme Kekristenan
Pemikiran penting	Islamisasi Ilmu Urubah (Arabisme) Mengembalikan ijtihad
Situs web	ismailfaruqi.com
Tanda tangan

Masa muda

Ismail 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. 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.

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.

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 Universitas Temple, Amerika Serikat. Selama di Universitas Temple, John Esposito menjadi mahasiswa doktoral pertamanya.

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.

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.

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. 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 ikut berkontribusi dalam 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. Sumbangsihnya yang lain dalam kajian Islamisasi pengetahuan adalah partisipasinya dalam pendirian the International Institute for Islamic Thought (Institut Internasional untuk Pemikiran Islam; IIIT) di Herndon, Virginia, Amerika Serikat. IIIT bertujuan untuk mengembangkan kajian epistemologi dan metodologi Islam dalam ragam 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.

Kematian

Artikel utama: Pembunuhan suami-istri Faruqi

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.

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. 
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• 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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• "Rights of Non-Muslims under Islam: Social and Cultural Aspects," Journal of the Institute of Muslim Minority Affairs, vol. I, no. 1 (Summer 1979): 90–102.
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• "Siyaghah al ‘Ulum al Ijtima’iyah Siyaghah Islamiyah," Al Muslim al Mu’asir, vol. XX (October–December 1979): 25–41.
• "The Islamic Faith," in Jerusalem: The Key to World Peace. London: Islamic Council of Europe, 1980, pp. 77–105.
• "Stream of Ideas Flows into Social Sciences," The Times Educational Supplement. London (September 5, 1980): 39.
• "The Role of Islam in Global Interreligious Dependence," in Towards a Global Congress of the World’s Religions, ed. Warren Lewis. Barrytown, NY: Unification Theological Seminary, pp. 19–38.
• "Humanitarian and Egalitarian Aspects of Islamic Law," Arab Perspectives, I.6 (September 1980): 6–10.
• "Islamic Ideals in North America," in Silver Jubilee Messages Collection, Our Gifts to the World. Korea Muslim Federation (September 1980): 145–59.
• "Umat Islam — Cabaran-cabaran Pemikiran Kini," Diskusi (Malaysia), vol. 5:12 (December 1980): 2–5.
• "Universiti Negara Membangun — Kearah Mana?," Panji Masyarakat (Malaysia), December 1980: 5–9.
• "The Living Reality of Faith," Today’s World, vol. I, no. 4 (December 1980): 20–22.
• "I’adah al Bina’ al Islami wa al Sultah al Siyasiyah," Al Muslim al Mu’asir, vol. 5, no. 22 (April–June 1980): 37–71.
• "Al Tawhid wa al Fann," Al Muslim al Mu’asir, part I, vol. 5, no 23 (July–September 1980): 159–80; part II, vol. 5, no. 24 (October–December 1980): 183–96; part III, vol. 7, no 25 (January–March 1981): 137–63.
• "Islam and Labour," in Islam and a New International Economic Order. Geneva: International Institute for Labour Studies, 1980, pp. 79–101.
• "Hak Bukan Islam Dalam Islam," Diskusi, part I, 5:7/1980 (July–August 1980): 2–5, 48; part II, 5:8/1980 (August–September 1980): 8–12; part III, 5:9/1980 (September–October 1980): 15–18, 51.
• "Islamic Ideals in North America," SIM News Bulletin, part I, vol. IV, no. 2–3 (February 1981): 23–26; part II, vol. IV, no. 4, pp. 9–14.
• "Islam and Architecture," in Fine Arts in Islamic Civilization, ed. M. A. J. Beg. Kuala Lumpur: The University of Malaya Press, 1981, pp. 99–117.
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• "Kuzey Amerika’da Islami idealler," Yenidevir, Istanbul (Nisan 29, 1981): 6.
• "Islamizing the Social Sciences," in Social and Natural Sciences, ed. Isma’il R. al-Faruqi and Abdullah Omar Naseef. Sevenoaks, UK: Hodder and Stoughton, and Jeddah: King Abdulaziz University, 1981, pp. 8–20.
• "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.
• "Can a Muslim Be Rich?," The Muslim Reader, vol. 2, no. 3 (December 1980): 2, 11.
• "Huquq Ghayr al Muslimin fi al Dawlah al Islamiyah," Al Muslim al Mu’asir, vol. 7, no. 26 (April–June 1981): 19–40.
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• "Al Nahdah al Islamiyah fi al Mujtama’ al Mu’asir," Al Muslim al Mu’asir, vol. 7, no. 28 (October–December 1981): 51–67.
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• "Intention and Works in Islam," discussion and response, Al Fikr al Islami, Algiers: Ministry of Religious Affairs, 1976, vol. Ill, pp. 135–64.
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• "Divine Transcendence and Its Expression," The Global Congress of the World’s Religions, Proceedings 1980–1982, ed. Henry O. Thompson. New York: The Rose of Sharon Press, 1982, pp. 267–316.
• "Hisab ma’a al Jami’iyin," Al Muslim al Mu’asir, vol. 8, no. 31 (May–July 1982): 47–57.
• "Freedom of Non-Muslims in an Islamic State," The Muslim Reader, vol. 4, no. 2 (Ramadan 1402 / July 1982): 32–35.
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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.