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Edunity
Volume 2 Number 5, May 2023
p- ISSN 2963-3648 | e-ISSN 2964-8653
Doi:
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ISLAMIZATION OF SCIENCE ISMAIL RAJI AL FARUQI
IN FORMING CURRICULUM INTEGRATION AT PTKI
Sutrisno
Universitas Islam Negeri (UIN) Salatiga, Indonesia
Email: sutrisnouz[email protected].id
ABSTRACT
Islamic scholarship was born out of concern for modern Western science that deviated from
the spirit of the Renaissance which initially aimed to humanize humans, instead, there was
dehumanization and secularization. Islamic scholarship also intends to respond to the idea of
the Islamization of science, which is seen as a textualization, that is, to make Western sciences
in harmony with Islam. The objectives of this study is to: Know the biography of Ismail Raji Al
Faruqi as a Muslim scholar; 2). Knowing the Islamization of Science Ismail Raji al-Faruqi; 3).
Knowing the thoughts of Ismail Raji Al-Faruqi's Islamic education curriculum. Islam Ismail
Raji Al-Faruqi (1921 – 1986 A.D.), was born in Jaffa, a city on the Palestinian coast (now Israel).
Al-Faruqi was born on January 1, 1921, to a distinguished family and upheld the teachings of
Islam, Al-Faruqi grew up in Palestine and inherited the strong character of the Palestinian Arab
tradition that persistently fought for his nation to liberate it from Israeli occupation. So that
his mind is firmly bound to Palestine and experiences firsthand the tragedy felt by the
Palestinian people. Al-Farruqi, once a governor in Palestine, was also a visiting Professor in
various countries, al-Faruqi had been educated in various countries, including Palestine itself,
America, Canada Egypt al-Faraqi was killed in his home with his wife Louis Lamya and two
children in 1986. Islamization is al-Faruqi's solution to change the education system in
accordance with Islamic ideals that Muslims have long abandoned and the system and
education system adopted by Muslims from the West is one that endangers the Islamic spirit
by separating revelation from reason. The concept of the Islamic curriculum that Al-Faruqi
wanted was a curriculum that developed the traditional system (Islam) and the modern system
(West) by adjusting the vision of Islam. Al-Faruqi aims to blend both the Islamic system and
the Western system and eliminate the shortcomings of both systems.
Keywords: Islamization of Science; Ismail Raji Al-Faruqi; Curriculum Integration
Introduction
The study of the integration of knowledge in Islamic Universities (PTKI) in Indonesia
rumbled again and became an interesting and important study to be discussed seriously
and deeply again amid the rampant transfer of status from the State Islamic Institute
(IAIN) to the State Islamic University (UIN). The opening of general majors in many UIN
and IAIN demands a paradigm shift in terms of scientific fields. The dichotomous
paradigm between religious science and general science is seen as no longer relevant to
the needs of Muslims. The existence of general science and religion simultaneously at
PTKI Indonesia is expected to be a big capital in efforts to integrate both forms of
curriculum.
Islamic scholarship was born out of concern for modern Western science that deviated
from the spirit of the Renaissance which initially aimed to humanize humans, instead,
there was dehumanization and secularization. Islamic scholarship also intends to
respond to the idea of the Islamization of science, which is seen as a textualization,
namely making Western sciences in harmony with Islam (read: text). Islamic scholarship
intends to place Islam (the text of the Qur'an) as a paradigm in photographing reality. If
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Islamization is an attempt to shift context to the text, then Islamic scholarship is the
opposite, namely how normative texts are directed to context. The Qur'an in this case is
not as a justification tool for various discoveries in the field of science, but as a paradigm
that gives birth to integralist Islamic scholarship.(Abidin, 2016)
In the 21st century, the West has become an icon of civilizational progress where science
and technology are developing rapidly in the west so that the West can become a magnet
for other nations. However, the development of western civilization was not followed
by values in the aspect of education. Western education developed based on the
imposition of rights to the colonized state. The imposition of ideology that was brought
was also carried out in the colonies so that it had an impact on the education systems of
the colonized countries.
Islamic education at this time had the main characteristic of emphasizing the "process of
remembering" the source of religious thought. In fact, the sake of solving problems or
finding solutions to scientific problems cannot be passed by "the process of
remembering" but it is necessary to "think process". This process continued until Islamic
education came to backwardness. It cannot even give a bright perspective on the future.
Along with this, Islamic countries became objects of European colony. So that Islamic
education does not develop and stagnate.
In its development, Western education adopted by Islamic education, despite achieving
progress, is still not worthy of being a model for advancing Islamic civilization that is
peaceful, graceful, and friendly to human life. Because of the characteristics of the
Western education system as a reflection of XVIII-XIX century thought and culture
which is characterized by isolation from religion, state secularism, materialism, denial
of revelation and elimination of ethical values which are then replaced by pragmatism".
Thus the Western style of education, independent of the Western view of science. Where
Western knowledge is only based on reason and senses, so science only includes things
that are sensed and reasoned alone.
There is also a severe reality, where Islamic education follows the pattern and model of
Western education with the intention of being able to develop rapidly like Western
education and is willing to sacrifice the guidance of revelation, but does not produce
anything significant in developing Islamic civilization. The educational results achieved
were still unable to mobilize the development of Islamic civilization.
Ismail Raji Al-Faruqi once revealed a reality that caused a dilemmatic problem. Al-
Faruqi once reported that the material and methodology taught in Islamic education are
copies of Western materials and methodologies, but do not contain the insights that have
brought them to life in Western countries. Without realizing it, the hollow material and
methodology continue to have a bad influence that de-Islamizes students, by acting as
an alternative to Islamic material and methodology and as an aid to achieve progress
and modernization.
Islamic science adopted with Western education that has weaknesses and is dangerous
for Muslims, then emerged the "Islamization of Knowledge Movement" which among
others was pioneered by Ismail Raji Al-Faruqi. This Islamization of knowledge arose in
response to the dichotomy between science and science that the secular West and the
culture of modern societies incorporated into the Islamic world. Where the progress of
modern science has been achieved brings an amazing influence, but on the other hand
also has a negative impact, because modern science (West) is dry with values even
separated from religious values.
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Research Method
In this study, the author uses a type of skin research with a descriptive approach that is
library research. Where the author will explain descriptively Ismail Raji Al-Faruqi's
thoughts about the Islamic education curriculum according to findings in the field. As
for the source of data, it consists of primary data obtained through books and journals
related to Ismail Raji Al-Faruq's thoughts on the Islamic Education Curriculum (Hadi,
2002). And secondary data is sourced from other information such as from people or
news that the author can accept the truth scientifically and observationally. Data
collection techniques with literature studies, observation, and documentation, are the
three techniques the author uses to meet the required data. The analysis techniques that
the author uses are descriptive analysis techniques and in-depth study of studie. While
the author's data validity technique is based on four criteria, namely a degree of trust
(Credibility, Transferability). Dependability, and confirmability.
Result And Discussion
Biography of Ismail Raji Al-Faruqi
Life Background
Islam Ismail Raji Al-Faruqi (1921 – 1986 A.D.), was born in Jaffa, a city on the Palestinian
coast (now Israel). Al-Faruqi was born on January 1, 1921 to a distinguished family and
upheld the teachings of Islam, Al-Faruqi grew up in Palestine and inherited the strong
character of the Palestinian Arab tradition that persistently fought for his nation to
liberate from Israeli occupation (al-Faruqi, 1989). So that his mind is firmly bound to
Palestine and experiences firsthand the tragedy felt by the Palestinian people. And Al-
Faruqi became one of the staunch opponents of Zionism. Even before his death, Al-
Faruqi argued that Israel must be torn down and the Palestinian people have the right
to act against Israel (Iqbal, 2015)
Al-Faruqi became the first Registrar of Cooperative Societies in 1941 under the mandate
of the British government in Jerusalem. Al-Faruqi worked in Jerusalem until 1945, at the
age of 24, was appointed governor of the Galilean province of Palestine. But not long
this position was held in his lap, in 1947, Galelia fell to Israel, so he migrated to America,
a year later.
In one incident there was a silver lining, but fate turned out to be otherwise, al-Faruqi
surrendered himself to the United States and changed the course of his life. Al-Faruqi
then activated himself in academia and was concerned with scientific issues. Mastery of
science became a special motivation for al-Faruqi to continue his studies at a higher level.
during al-Faruqi's stay in America, he forgot about political activity, then continued to
engage in scientific activities before becoming governor.
By the time al-Faruqi was in America completing his education, he was experiencing
financial problems. Al-Faruqi then worked on the translation program (Arabic-English),
in collaboration with The American Council of Learned Societies. Al-Faruqi has also
worked as a building contractor by building quality houses in several strategic locations.
Al-Faruqi's sensibility in art, beauty, and decoration with a touch of Eastern style
attracted many American buyers. In this field, al-Faruqi earned a lot of money, but in
the end, al-Faruqi left everything behind and chose to live a life of becoming a scientist.
Then al-Faruqi continued the studies of Islamic sciences, al-Faruqi to Muslim countries
including; al-Azhar, Cairo, Egypt, under the guidance of Muslim scholars al-Faruqi
spent his time deepening the specialization in Take it. It was this specialization of his
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knowledge that motivated and encouraged al-Faruqi to study in an Islamic state for four
years.
Departing from the socio-cultural and political conditions that al-Faruqi went through,
the pattern and color of his thought were known. As a typical Palestinian Arab, al-
Faruqi is a Bayani type of thought. Then al-Faruqi pursued the world of philosophy
whose style of thought was philosophical, making al-Faruqi printed Burhani. from this
experience, Bayani (nas) and Burhani (logic) al-Faruqi's thoughts became
accommodating and could master the material and methodology of the sciences studied
in America and Islam in Egypt. In his scientific journey, both of his experiences
encouraged al-Faruqi to build an Islamic culture with Islamic epistemology, famous for
his project of Islamization of science. In building and realizing his ideas, in addition to
conducting seminars and workshops, al-Faruqi also invited various Muslim science and
technology experts to find a philosophical and historical connection point between
Modern science and Islam (Abdurrahmansyah, 2022) And al-Faruqi's project was
institutionalized and implemented in 1981.
Al-Faruqi married an American woman, the daughter of an American artist whom he
managed to convert according to the will of his own wife, who was also a Muslim scholar
and scholar, from the marriage of Ismail Raji al-Faruqi and Lois Ibsen or Lois Lamya
after embracing Islam was blessed with two children. But with the rise of anti-Arab
movements, Muslim scholar Ismail Raji al-Faruqi and his wife Lois Lamya al-Faruqi, and
their two children were killed in his home in a group attack unknown on May 27, 1986,
in the early morning at the end of Ramadan (Lestari, 2020). Higga at this time the death
of al-Faruqi and his family has not been completed and has become a mystery, and
completely has not been revealed.
Ihsan Ali Fauzi argues that Ismail Raji al-Faruqi was killed along with his wife and son
at a time of increasing anti-Arab or Arab movements, spread by groups such as the
Jewish Devenses Organization (Jewish Defenders Organization). Later in memory of al-
Faruqi, by the Organization of the Islamic Society of America North (ISNA), established
The Ismail and Lamya al-Faruqi Memorial Fund securing al-Faruqi's work, and intended
to carry forward al-Faruqi’s ideas and ideas (Abdurrahmansyah, 2022)
Educational Background
Al-Faruqi received his first religious education from his father and the mosque where he
lived, and also from the local mosque. Then al-Faruqi continued his education at The
French Dominical College des Ferese, Lebanon from 1926 until receiving a certificate in
1936. After that, he continued his education at American University, Bairut, majoring
in philosophy until the baccalaureate in 1941 and received a B.A. degree. After
graduating, al-Faruqi returned to Palestine to be active in his country's government.
Al-Faruqi continued his education at Indiana University until obtaining a master’s
degree in philosophy, in 1949. Then after two years, al-Faruqi obtained a second
master’s degree in the same field from Harvard University. in 1952 al-Faruqi's Ph.D
was obtained from Indiana University, and his dissertation On the Justification of God,
Metaphysics and Epistemology of Value, under the title "On Justifying the God:
Metaphysic and Epistemology of Value" but what was obtained did not satisfy al-Faruqi.
Then al-Faruqi went to Egypt to study Islamic sciences at al-Azhar University and
obtained his Ph.D. in 1958 (Abdurrahmansyah, 2022)
After al-Faruqi came from Egypt, in 1959, he immediately became an educator at McGill,
Montreal, Canada, and studied Christianity and Judaism intensively. However, al-
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Faruqi returned to Karachi, Pakistan after two years in 1961, and became part of the
activities of the Central Institute for Islamic Research (CIIR) and two years in Pakistan
to the journal Islamic Studies. Faruqi returned to America to become an educator at Scool
of Divinity, Chicago University in 1963, and re-did Islamic studies at Syracuse
University, New York, then in 1968 became a professor of Islamic thought and culture
at Temple University, Philadelphia and al-Faruqi founded the Department of Islamic
Studies and he remained its leader until May 27, 1986 (Abdurrahmansyah, 2022)
Al-Faruqi is noted to be an extraordinary lecturer at various universities, such as at
Mindanao State University, Miriawi City, Philippines, and at the University in Qom,
Iran. Al-Faruqi is also a well-known curriculum designer at The Merican Islamic College,
Chicago, and he was instrumental in designing the curriculum. Al-Faruqi was also
heavily involved in the Islamic movement with his wife Louis Lamya and formed
Islamic studies such as the Muslim Students Association (MSA), the American Academy
of Religion (AAR), and founded The Muslim Social Science Association International
Institute of Islamic Thought (IIIT), (The Association of Muslim Social Scientist – AMSS),
Islamic Society of North America (ISNA), and journals published in the American
Journal of Islamic Social Sciences (AJISS). Al. Faruqi also advised and designed Islamic
study programs at Islamic universities in various Islamic worlds, including; in Pakistan,
South Africa, India, Egypt, Saudi Arabia, and Malaysia. Also, in isolative places such as
at Mindanao University, Southern Philippines, and Qum University, Tehran, Iran.
Al-Faruqi in the organization, is the leader of the Muslim Student Association, as the
leader and founder of Muslim professional associations such as the Muslim Association
of Social Sciences, as well as chairman of the trustees board of the union Islam North
America. And al-Faruqi is committed to combining Islam and Islamic studies because
besides being a historian he is also an ecumenist. Tirelessly launched an Islamic studies
program. Educating and recruiting Islamic students, Muslim professionals were also
organized and formed a steering committee at the American Academy of Religions
which was the largest professional association of teacher teachers religion about
Islamic Studies (Esposito, 2002)
The dignitaries of McGill University were amazed by al-Faruqi's prowess during his
stay, including Stanely Brice Frost, Dean of Graduate Studies and Research, whom al-
Faruqi was a friendly debating partner and colleague. then there is W. C. Smith, director
of Islamic Studies University Mc Giil, who considered al-Faruqi a Palestinian figure who
was brave and intellectually sophisticated and even able to hit the West and Zionism on
the ground. because Israel was made by the West so Palestine was robbed, of his works
and books.
Works by al-Faruqi
Al-Faruqi’s works are numerous in various religious midwives including the following:
Book Form
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, 1953., 'Ufox 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, 1962., Usul al Sahyuniyah fi al Din al Jews (An Analytical
Study of the Growth of Particularism in Hebrew Scripture). Cairo: Institute of Higher
Arabic Studies, 1964., Christian Ethics: A Systematic and Historical Analysis of Its
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Dominant Ideas. Montreal: McGill University Press and Amsterdam: Dbridge,
Amsterdam, 1968., Milal al Mu'asirah fi al Din al Jews (Contemporary Sects in Judaism).
Cairo: Institute of Higher Arabic Studies, 1968., The Great Asian Religions, in
collaboration with W.T. Chan, P.T. Raju, and J. Kitagawa. New York: Macmillan, 1969.,
Historical Atlas of the Religions of the World. New York: Macmillan, 1975., The Life of
Muhammad. Tr. and ed. from the Arabic of M.H. Haykal. Indianapolis: North American
Islamic Trust, 1976., Islam, Beltsville, MD: Amana Publications, 1985., Islam and Culture.
Kuala Lumpur: Angkatan Belia Islam Malaysia, 1980., Al Milal al Mu'asirah fi al Din al
Jews (Contemporary Sects in Judaism). Cairo: Institute of Higher Arabic Studies, 1968.,
The Great Asian Religions, in collaboration with W.T. Chan, P.T. Raju and J. Kitagawa.
New York: Macmillan, 1969., Historical Atlas of the Religions of the World. New York:
Macmillan, 1975., The Life of Muhammad. Tr. and ed. from the Arabic of M.H. Haykal.
Indianapolis: North American Islamic Trust, 1976., Islam, Beltsville, MD:Amana
Publications, 1985., Islam and Culture. Kuala Lumpur: Angkatan Belia Islam Malaysia,
1980., Islam and the Problem of Israel. London: The Islamic Council of Europe, 1980.,
Social and Natural Sciences, ed. with A. O. Naseef. Seven oaks, UK: Hodder and
Stoughton, and Jeddah: King Abdulaziz University, 1981., Essays in Islamic and
Comparative Studies, ed. Herndon, VA: IIIT, 1982., Islamic Thought and Culture, ed.
Herndon, VA: IIIT, 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, 1982., The Cultural Atlas of Islam. New York:
Macmillan, 1986 (Iqbal, 2015)
Form In Press
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 (Iqbal, 2015)
Article Form
"On the Ethics of the Brethren of Purity and Friends of Fidelity (Ikhwan al Safa wa
Khillan al Wafa')," The Muslim World, vol. L, no. 2, pp. 109-21; no. 4, pp. 252-58; vol. LI,
no. 1, pp. 18-24., "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 Historiogaphy 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., "Report
of the Seminar," 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, "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 (Iqbal, 2015)
Books translated into Indonesian
Tawhid, tr. Rahmani Astuti, Bandung: Pustaka, 1995., Islamization of Science, tr. Anas
Mahyudin, Bandung: Pustaka, 1995., Islam and Culture, tr. Yustiono, Bandung: Mizan,
1992., Islam, tr. Luqman Hakim, Bandung: Pustaka, 1992., Tawhid Art: The Essence and
Expression of Islamic Aesthetics, tr. Hartono Hadikusumo, Yogyakarta: Yayasan
Bentang Budaya, 1999., The Nature of Hijrah; Islamic Da'wah Strategy to Build a New
World Order, tr. Badri Saleh, Bandung: Mizan, 1994 (Iqbal, 2015)
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Such many works indicate that Ismail Raji al-Faruqi was a prolific and great Muslim
scholar in his field. During his life he was devoted to the development of science and
the development of Islamic studies.
Islamization of Science Ismail Raji Al-Faruqi
The Islamization of science emerged in the modern era (20th century) as a critical
response to the secular, dry Western global civilization of Scientific, spiritualist,
dichotomy of reason-revelation, science-charity, and material-spiritual, which resulted
in the emergence of humanitarian problems, such as moral-religious degradation,
mental emptiness, and taqlid traditions among Muslims (Baharun & Mundiri, 2011)
Islamization is al-Faruqi’s solution to change the education system in accordance with
Islamic ideals that have long been abandoned by Muslims and the system and system of
education adopted by Muslims from the West are an educational system that endangers
Islamic scholars by separating revelation from reason.
Islamization in this case, means efforts to build a scientific paradigm based on Islamic
values, both in ontological, epistemological, and axiological aspects, according to al-
Faruqi Islamization of science must refer to three axes, namely the unity of knowledge,
the unity of life, and the unity of history. The unity of knowledge is no longer the
separation of rational (aqli) and irrational (naqli) knowledge. The unity of life is
concerned with all knowledge which must refer to the purpose of creation, which has
the effect of further unfreedom of knowledge from divine intentions. Historical
knowledge is related to the unity of discipline that must lead to the nature of the ummah
and serve the goals of the ummah in history (Baharun, 2011: 112).
Al-Faruqi argues that although the Western secular education system has been used,
whether it is in a university environment or a scholar, the creativity and greatness of the
West has not been commensurate with the results obtained by scholars and the
University of the time. Because vertical insight or Islamic insight is not owned by the
Islamic world. Al-Faruqi felt the symptoms, by what he meant by "the lack of vision". A
clear loss of something that must be fought for until it succeeds.
The background that became the main actor of the idea of Islamization of Al-Faruqi
Science emerged because Muslims had their living conditions in various aspects
backward. So getting out of that trap is a good solution according to him, by
reconstructing the attitudes, mindsets, and patterns of life of Muslims through scientific
paradigms and education according to Islamic values.
The idea of Islamization of al-Faruqi's science was born colored by three factors (David,
2003), namely:
First, there is malaism or a crisis of thought afflicting Muslims. Al-Faruqi considers
Malaism to be the source of many crises that Muslims experience, from economic,
political, to religious and cultural crises. Experiencing adversity in various areas of life,
Muslims are positioned at the bottom of other nations. In the political field, the Isam
people were divided by the colonials into 50 independent states, and hit each other. On
the other hand, Muslims are not economically developed like other nations. Then
centuries of decline among Muslims led to a plague of illiteracy, ignorance, and
superstition among Muslims. Which makes the Islamic follow the West.
Second, in Muslims the education system became dualistic, and in the advancement of
Western modernization, education was influential. In Islamic education, Al-Faruqi has
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the view that Islamic education is the worst phenomenon. In Muslim countries, the
education system was uprooted from the Islamic tradition and only became a caricature
of the prototype of the Western education system. Al-Faruqi thinks that the increasing
dominance of public schools inherited from the colonial, secular government is far from
Islamic values. In the Islamic world, the management of education is not committed to
quality standards and is not supported by a clear vision, so it fails to produce creative
scholars.
Third, the idea of Al-Faruqi’s Islamization thought is also colored by his educational
background and teaching experience. Al-Faruqi obtained an education that was
integrated between Islamic education and secular Western education. Al-Faruqi's
learning process still uses a dichotomous system even in world-renowned institutions at
that time, such as at Al Azhar Cairo University Egypt which only studies Islam, and at
the American University of Beirut, the education system is given Westernization.
From the three descriptions that have been explained, it can be understood that al-Faruqi
wants education to return to Islamic values, rise from the crisis of thought or malaria,
and Islamic education not dualistic.
Al-Faruqi explained the steps of the Islamization process that must be carried out (al-
Faruqi, 1989: 42), namely:
1. Mastery of modern disciplines.
2. Survey of disciplines.
3. Mastery of Islamic treasures.
4. Mastery of Islamic treasures for the level of analysis.
5. Each discipline is determined by its specific elevation, with three problems:
First, what does Islam contribute? From the Qur'an to modernist thinkers, all of whose
problems pervade modern disciplines.
Second, how big is the donation? when compared to the acquisition of modern
discipline
Third, what problem areas are little or even ignored by the Islamic Treasures. if there
are problem areas that are little or not at all noticed by the Islamic treasury, Muslims are
going to fill in the gaps and formulate problems, and broaden the vision of those
disciplines.
a. Modern disciplines are critically assessed. when Islamic relations have been
compiled, they are then assessed and analyzed from the Islamic starting point.
b. Islamic treasures are critically assessed. It must always analyze every field of
human activity as well as the relevance of the contribution of Islamic treasures and
formulate its contemporary.
c. The biggest problems of Muslims in the survey. Muslims make systematic studies
of political, socioeconomic, intellectual, cultural, moral, and spiritual problems.
d. The problems of humanity are surveyed. The same study, however, focused on the
whole of humanity.
e. Creative analysis and synthesis. Muslim scholars at this stage are ready to
synthesize the treasures of Islam and modern discipline, as a bridge to the abyss
of centuries of stagnation. The treasures of Islamic thinkers relate to modern
achievements, then move the boundaries f science to a wider horizon than modern
disciplines have achieved.
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f. disciplines were reformulated within the framework of Islam. Once a balance
between Islamic treasures and modern disciplines was achieved, then university
textbooks were written to redefine modern disciplines in Islamic publications.
g. Dissemination of knowledge that has been Islamized.
Ismail Raji Al-Faruqi's Islamic Education Curriculum Thought
The concept of the Islamic curriculum that Al-Faruqi wanted was a curriculum that
developed the traditional system (Islam) and the modern system (West) by adjusting the
vision of Islam. Al-Faruqi aims to blend both the Islamic system and the Western system
and eliminate the shortcomings that both systems have.
The Islamic education system tends to be legitimate, the inadequacy of outdated
handbooks and inexperienced teachers in the traditional system, and the Western
education system tend to be It is secular in nature separates revelation from reason in
the search for knowledge and the imitation of secular Western methods and ideals in a
secular system (Alfarizi, 2022). So al-Faruqi made the following formulation of the
curriculum:
Purpose
"Creating Muslim scholars who can master and have an understanding in Western
sciences and Islamic Sciences in an effort to instill a true understanding of these
sciences".
Material
Strengthening the integration between Islamic subjects or sciences and Western sciences
and instilling Islamic insights in every integrated science (Sony, 2015)
Secular education is re-imprinted in accordance with Islamic teachings and ideals.
Islamic education must be based on the universality of Islam without discriminating
ethnic or race, accepting Islamic axiology by considering the morals and ethics of the
ummah in its use.
Divinity / Tawhid
Natural Sciences
Morals
Unity and unity and Ashhabiah
Practical / skills/skills/trustworthiness/economics materials
Process
Islamic knowledge will be knowledge of something of life that is directly related to
daily life in the world, and modern knowledge is brought and incorporated into the
framework of the Islamic system (Sony, 2020)
The Islamic education system and the Western education system redefine the disciplines
under the Islamic framework by making theories, methods, principles, and objectives
subject to: The Oneness of God, The unity of the universe, the unity of truth and the
unity of knowledge, the unity of life, the unity of mankind. (Nurhayati & Rosadi, 2022)
With the characteristics of developing the potential (physical, spiritual, and intellect) and
morals (morals) of Islam. Providing the needs of human life in the world and hereafter
to create Kamily People who can answer the challenges of the modern world. Universal
education without distinction of race, ethnicity, and skin color.
Mastering modern science, mastering Islamic heritage, unity
Evaluation/Assessment
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Can maintain faith to recognize and worship God
Can preserve nature
Can perpetuate the truth of knowledge and revelation and blend reason, revelation, and
reality
Able to process natural resources according to God's mandate
Can maintain unity and brotherhood with moral policies
Development of Ismail Raji al-Faruqi’s thought
Western scientific and technological hegemony has a huge influence on people’s style
and outlook on life. Historically, modern Western science was built on the spirit of
freedom and as a form of opposition to the domination of Christian teaching, thus
causing a mindset that was contrary to Christian religious thought as the antithesis. In
this respect, secularization is the most striking mission inserted into modern Western
science (Alfarizi, 2022)
In the third millennium, modern science will still be the dominant factor in the life of the
Indonesian nation. Potentially, science can be both destructive and constructive,
depending on how we manage it. Management in accordance with the cultural habitat
of the Indonesian nation will make science maximally useful as well as a moral
responsibility of everyone (Ismail, 2019)
The development of the Islamization of Science in the curriculum can be seen in the
development of an Islamic-based formal education curriculum. The establishment of
STAIN, IAIN, and UIN integrates religious science and general science as a
manifestation of the implications of renewal that breathes Islamization, with the aim of
returning the identity of Muslims to the times of glory (Hanifah, 2018). In addition, many
financial institutions based on Islamic Sharia have become very popular among the
people of Indonesia. The existence of zakat bodies does not escape the purpose of
renewal. All these efforts are made so that Muslims are not left behind with others
without putting aside religious beliefs so as not to deviate from the teachings and moral
values (Rachman, 2020).
Al-Faruqi is a figure who has brilliant ideas for solving the problems faced by Muslims.
The idea cannot be separated from the concept of tawhid, because tawhid is the essence
of Islam that covers all human activities. For al-Faruqi, Islamization of science means
Islamizing modern science by carrying out scientific activities such as elimination,
change, and interpretation in which there is a curriculum, to support his ideas, al-Faruqi
has compiled a series of works that must be carried out. (Zuhdiyah, 2016)
Some updates related to Islamization that integrate the existing curriculum at PTKI in
the form of subject units include religious sociology, religious communication, religious
psychology, the emergence of Sharia economics, development of sharia, Islamic
religious education, etc.
While development in other fields of institutions/institutions can take the form of the
following: The field of education, the rise of Islam-based schools such as Modern
Islamic Boarding Schools, and formal educational institutions as a form of returning
modern sciences into the framework of Islam. Economic sector, with the establishment
of various kinds of cooperatives and Islamic banks.
In the social sector, many zakat bodies are established as a forum for Islamic tax
payments which generally receive assistance to be forwarded to those in need.
[Islamization of Science Ismail Raji Al Faruqi in Forming Curriculum
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Conclusion
The development of Western modern science that deviated from the spirit of the
Renaissance which originally aimed to humanize humans but became dehumanized and
secular became a concern for Muslim scientists, one of whom was Ismail Raji al Faruqi
who had brilliant ideas about the Islamization of Science. so that the Islamization of
Science, the Qur’an, and Hadith became the paradigm and basis of science to overhaul
the scientific paradigm that was taking place under the hegemony of the Western
scientific paradigm. likewise happened to the curriculum at Islamic Universities IAIN /
UIN which opened general study programs, bringing its curriculum based on the Qur'an
and Hadith as well as Islamic scientific rules as well as the Islamic goal of "Rahmatan lil
'Alamin". as in the Sharia Banking Study Program, Faculty of Islamic Business
Economics (FEBI) UIN Salatiaga, the curriculum is directed at the adoption of an
Islamized general curriculum.
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