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.
Masa muda
Ismail al-Faruqi lahir di Jaffa, Palestina pada tanggal 1 Januari1921. 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 Universitas Temple, Amerika Serikat.[4] Selama di Universitas Temple, 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 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.[10] 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.[11] IIIT bertujuan untuk mengembangkan kajian epistemologi dan metodologi Islam dalam ragam bidang studi.[12]
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.[13]
Al-Faruqi dan istrinya dibunuh di rumah mereka pada tanggal 27 Mei1986. 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.[14][15]
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Islamic Thought and Culture. Herndon, VA: IIIT. 1982.
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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.
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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. ISBN9789839154177.
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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"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).
"Pakistan and the Islamic Imperative," Islamic Literature, 1966, no. 1, pp. 1–10.
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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.
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"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.
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"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.
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"The Muslim-Christian Dialogue: A Constructionist View," Islam and the Modern Age, vol. VIII, no. 1 (February 1977): 5–36.
"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.
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"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.
"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.
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"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.
"Divine Transcendence: Its Expression in Christianity and Islam," World Faiths, no. 107 (Spring 1979): 11–19.
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"Al Mar’ah al Muslimah," Al Islam, vol. 23, nos. 1–2 (Muharram–Safar 1399 / 1979): 84–90.
"Islamizing the Social Sciences," Studies in Islam, vol. XVI, no. 2 (April 1979): 108–21.
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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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"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.
"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.
"What Is a Muslim?," Al-Nahdah, vol. 1, no. 1 (March 1981): 4–6.
"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.
"Jawhar al Hadarah al Islamiyah," Al Muslim al Mu’asir, vol. 7, no. 27 (July–September 1981): 9–28.
"Why Is the Muslim a Muslim?," Al Nahdah, vol. 1, no. 2 (April–June 1981): 5–7.
"Islam in North America," Al Risalah, vol. 6, no. 2 (1981): 28–37.
"Al Nahdah al Islamiyah fi al Mujtama’ al Mu’asir," Al Muslim al Mu’asir, vol. 7, no. 28 (October–December 1981): 51–67.
"Since When Is Anyone a Muslim?," Al Nahdah, vol. 1, no. 3 (July–August 1981): 4–6.
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"Moments of the Muslim’s Religious Life," Al Nahdah, vol. 1, no. 4 (October–December 1981): 5–6.
"Islam as Culture and Civilization," in Islam and Contemporary Society. London and New York: Longman and the Islamic Council of Europe, 1982, pp. 140–76.
"Jawhar al Hadarah al Islamiyah," in Al Islam wa al Hadarah. Riyadh: Al Nadwah al ‘Alamiyah li al Shahab al Islami, vol. II, 1979, pp. 583–668.
"Intention and Works in Islam," discussion and response, Al Fikr al Islami, Algiers: Ministry of Religious Affairs, 1976, vol. Ill, pp. 135–64.
"Al Ab’ad al Ruhiyah, wa al Siyasiyah, wa al Iqtisadiyah, wa al Ijtima’iyah li al ‘Ibadat, wa Ahamiyatuha li Kullin min al Ummah wa al Fard," discussion and response, Al Fikr al Islami, Algiers: Ministry of Religious Affairs, 1976, vol. IV, pp. 9–24, 71–158.
"How the U. S. and Islam Can Work Together," Arabia, no. 10 (June 1982): 36.
"On the Nature of Islamic Da’wah," The Muslim (October 1981): 1–4.
"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.
"Hicret’in Ihyasi ve Zamanimizda Yeniden Ikamesinin Luzumu," Milli Gazette, tr. Hamza Kucuk and H. Coskun, twenty installments, (12/26/1402 [October 13, 1982] to 1/15/1403 [December 1, 1982]).
"Islamic ‘Fundamentalism’ and the U.S.A.," in Islamic Fundamentalism by Karim B. Akhtar and Ahmad H. Sakr. Cedar Rapids, IA: Igram Press, 1982, pp. 122–25.
"Islam and Other Faiths," in 30th International Congress of Human Sciences in Asia and North Africa, Middle East 1, ed. Graciela de la Lama. Mexico City: El Colegio de Mexico, 1982, pp. 153–79.
"The Nation State and Social Order in the Perspective of Islam," in Trialogue of the Abrahamic Faiths. Herndon, VA: HIT, 1982, pp. 47–59.
"Aslimah al Ma’rifah," Al Muslim al Mu’asir, vol. 8, no. 32 (August–October 1982): 9–23.
"Islam and the Theory of Nature," The Islamic Quarterly, vol. XXVI, no. 1 (1982): 16–26.
"The Objective 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. ix–xii.
"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.
"Islamic Message and Islamic Vision: A Challenge for Muslims in America," The Orange Crescent, vol. 9, no. 4 (April 1983): 1–3.
"Al Islam wa Farm al ‘Amarah," Al Muslim al Mu’asir, vol. 9, no. 34 (February–April 1983): 87–99.
Diedit dan Karya Anumerta
Ataullah Siddiqui, ed. (2007). Islam and Other Faiths. Islamic Foundation.
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.
^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.
^Al-Faruqi, Isma'il Raji (1982). Islamization of Knowledge: General Principles and Work Plan. IIIT.