SEJARAH PENDIDIKAN ISLAM 2 Kemaskini 6 hb Disember

SEJARAH PENDIDIKAN ISLAM 2 Kemaskini 6 hb Disember 2015 1

Topik Tokoh-Tokoh pada zaman moden Prof Naquib Al-Attas 2

Malaysian Scholar Modern era Name Syed Muhammad Naquib bin Ali bin Abdullah bin Muhsin bin al-Attas Birth Born in 5 September 1931 in Bogor, Java Places of Studies Ngee Heng Primary School (Johore) Madrasah Al-Urwatul Wuthqa at Sukabumi (Java) (during World War) English College (Johore) Eton Hall (Wales) Royal Military Academy (Sandhurst, England) University of Malaya (Singapore) Institute of Islamic Studies , Mc. Gill University (Canada) – (M. A. ) School of Oriental and African Studies, University of London (Ph. D)

Early Education �He frequently travelled for his studies and stayed with his relatives who were political bigwigs and most importantly who kept a good library �His cultured social atmosphere and reading materials influenced him greatly 4

His Life…. �(1965 – 1967) Head of the Division of Literature, University of Malaya �(1968 - 1970) Dean, Faculty of Arts, University of Malaya �(1973) Founded and Directed Institute of Malay Language, Literature and Culture, National University of Malaysia �(1987) – officially established International Institute of 5 Islamic Thought and Civilisation (ISTAC)

WHAT IS THE AIM OF EDUCATION FROM THE ISLAMIC PERSPECTIVE? Syed M. Naquib Al-Attas asserts is: “. . . to produce a good man. What is meant by good in our concept of ‘good man’? The fundamental element inherent in the concept of education in Islam is the inculcation of ‘adab’ (ta’dib), for it is ‘adab’ in the all-inclusive sense I mean, as encompassing the spiritual and material life of a man that instils the quality of goodness that is sought after. Education is what the Prophet Muhammad s. a. w. meant by Adab: ﻱ 6 All Rights Reserved©Zhulkeflee 2009

WHAT IS THE AIM OF EDUCATION FROM THE ISLAMIC PERSPECTIVE? ﻱ “My Lord educated

Islamic Education ‘the recognition and acknowledgement progressively instilled into man, of the proper places of things in the order of creation, such that it leads to the recognition and acknowledgement of God in the order of being and existence’ 1) Methodology – in phases 2) Vessel – Man 3) Focus – The bigger picture 4) End product – the knowledge of Allah vis-a-vis our own existence 8

Purpose of Seeking Knowledge ‘Is to inculcate goodness or justice in man as a man and individual self’ 9

Good Man ‘A good man is one who is sincerely conscious of his responsibilities towards the true God; who understands and fulfills his obligations to himself and others in his society with justice; who constantly strives to improve every aspect of himself towards perfection as man of adab’ 10

Adab is recognition and acknowledgment of the reality that knowledge and being are ordered hierarchically according to the various grades and degrees of rank. 11 And of one’s proper place in relation to that reality and to one’s physical, intellectual and spiritual capacities and potentials

Other terms sometimes used: • Ta’lim ﺗﻌﻠﻴﻢ generally it means, “to teach” or “the teaching” of knowledge as different from information, but a profound understanding of this word requires us to know the root word “ ‘ilm” which is different from “ma’lumat ” • Ta’allum ( ﻡ “ ) ﺗﻌ to learn or be taught knowledge” • (see definition of knowledge next -below). 12 All Rights Reserved© Zhulkeflee 2010

Meaning of knowledge (): Amongst the definitions: “. . . Knowledge is the arrival (husul) of the meaning (ma’na) of a thing or object of knowledge in the soul of the subject; and simultaneously, . . . Knowledge is the soul’s arrival (wusul) at the meaning of that thing or the object of knowledge. ” By “meaning” (ma’na) is: “the recognition of the proper place of anything in a system. . . ” S. M. Naquib Al-Attas All Rights Reserved© Zhulkeflee 2010 13

Other terms sometimes used: • Tarbiyyah – ﺗﺮﺑﻴﺔ although used by many Islamist to refer to education (perhaps influenced by the Western methodology), it’s used to refer to ‘education’ is not appropriate due to its narrow and limited scope when applied to the Islamic approach to education, because our Islamic worldview regarding man is unlike those from the Western outlook that still regards man as an animal species (although evolved). All Rights Reserved© Zhulkeflee 2010 14

Other terms sometimes used: • Tarbiyyah ﺗﺮﺑﻴﺔ – has the meanings “education, upbringing, breeding, raising (of animals), instruction, pedagogy, etc. • From which we have term “murabbin” “educator, breeder, tutor etc. • Yet, it is too general a term and can also be applied in terms of raising, breeding and training of animals. All Rights Reserved© Zhulkeflee 2010 15

Other terms sometimes used: • Darasa – “to learn, to study under a teacher,

Meaning of the term: • Ta’-dib – ﺗﺄﺪﻳﺐ term preferred for ‘education’, from the term ‘Adab’ meaning – “good breeding, nurture, manners, refinement, cultured, decorum, propriety, social grace, educated, etc. ” 17 All Rights Reserved© Zhulkeflee 2010

Term in the Ahadith: ﻱ “My Lord educated me, and made my education most

Term in the Ahadith: ، ، ﺍﻻ ﻯﻻﺍ ﻻﺍآ ، آ “Educate (nurture with Adab – ‘addibu ’) your children upon three things: To Love your Prophet (s. a. w. ), and to love the Family members of his household (Aali Muhammad), and (learn) to recite Al-Qur’an. ” (Hadith of the Prophet s. a. w. narrated by Tabrani) All Rights Reserved© Zhulkeflee 2010 19

Term in the Ahadith: ﺍ ﺍ ﺍ “There is no gift (that you can

ﻯ ﻷ ﺏ ﺃ ﻯﻳ ﺍ ﻡ “We are (much) in need of

Loss of Adab • Knowledge cannot be taught or inculcated in the learner unless he shows proper adab towards knowledge • Loss of adab would entail prevalence of injustice, stupidity. 22

Ilmu Tidak Neutral • “Ilmu tidak neutral atau berkecuali • Setiap masyarakat dan budayanya mempunyai tafsiran yang berbeza tentang ilmu, walaupun ada persamaannya. • Terdapat perbezaan besar antara Islam dan Barat yang tak dapat ditemukan 23

Ketiadaan Adab • Keadaan kebingungan kepimpinan di berbagai peringkat • 1. Kebingungan dan kekeliruan persepsi mengenai ilmu pengetahuan • 2. Ketiadaan Adab l 24 Ini menyebabkan munculnya pemimpin yang bukan saja tak layak memimpin umat bahkan tidak memiliki akhlak yang luhur dan kebolehan intelektual dan spiritual mencukupi

Ketiadaan Adab • Mereka akan mempertahankan kondisi itu dalam kekeliruan dan akan terus berkuasa dan cuba menangani permasalahan sosial melalui para pemimpin-pemimpin yang berwatak sama seperti mereka. 25 Dari Nota Zuhri Institut

Ketiadan Adab Kebangkitan Pemimpin Yang Tak Layak (C) Luaran Ketiadaan Adab (B) Dalamaan Kebingungan dan kesilapan tentang Ilmu (A) 26

Islamization ‘Liberation of man first from magical, mythological, animistic, national-cultural tradion (opposed to Islam), and then from secular control over his reason and language’ ‘Liberation from subservience to his physical demands which inclines toward the secular and injustice to his true self or soul, becoming ignorant of his true purpose and unjust to it’ 27

BREAKDOWN IN ADAB – LEADING TO LEVELLING Prof. Syed Muhammad Naquib Al-Attas’ analysis: External Loss of Adab (B) Internal (A) Confusion and Error in Knowledge q q It is because of (A) the confusion and error in Knowledge that lead to condition for (B) The loss of Adab in the community. Both internally and externally. 28 All Rights Reserved© Zhulkeflee 2010 28

BREAKDOWN IN ADAB – LEADING TO LEVELLING Prof. Syed Muhammad Naquib Al-Attas’ analysis: (C) Rise / election of False leaders External Loss of Adab (B) Internal (A) Confusion and Error in Knowledge The condition arising out of (A) and (B) is: q (C) “The rise of leaders who are not qualified for valid leadership of the Muslim Community, who do not possess the high moral, intellectual and spiritual standards required for Islamic leadership. . ” 29 All Rights Reserved© Zhulkeflee 2010 29

BREAKDOWN IN ADAB – LEADING TO LEVELLING Prof. Syed Muhammad Naquib Al-Attas’ analysis: (C) Rise / election of False leaders External Loss of Adab (B) Internal (A) Confusion and Error in Knowledge q “These false leaders then usurped Islamic leadership, who (then) perpetuate the condition in (A) [1] above and ensure the continued control of the affairs of the Community by leaders like them who dominate in all fields. ” [2] 30 All Rights Reserved© Zhulkeflee 2010 30

BREAKDOWN IN ADAB – LEADING TO LEVELLING Prof. Syed Muhammad Naquib Al-Attas’ analysis: (C) Rise / election of False leaders External Loss of Adab (B) Internal (A) Confusion and Error in Knowledge “This state of perpetual confusion at all levels of societal leadership is ingeniously termed by al-Attas as the loss of adab”. 31 All Rights Reserved© Zhulkeflee 2010 31

q“Although confusion in knowledge can be corrected through Education q. Yet, education cannot be truly done without “Adab” itself. q. Thus the importance of restoring “Adab”. 32 All Rights Reserved© Zhulkeflee 2010 32

“SECULARISM & SECULARIZATION” “Secularization” is defined as: n n n the deliverance of man “first from religious and then from metaphysical control over his reason and his language”[1] it is “the loosing of the world from religious and quasi-religious understandings of itself, the dispelling of all closed world views, the breaking of all supernatural myths and sacred symbols… the ‘defatalization of history’ the discovery by man that he has been left with the world on his hands, and he can no longer blame fortune or the furies for what he does with it…; it is man turning his attention away from the worlds beyond and towards this world and this time. ” [1] Cornelis van Peursen, quoted by Harvey Cox ref: “Islam & Secularism” S. M. Naquib al-Attas p 17 33 © 2006 Zhulkeflee. Hj. Ismail

“SECULARISM & SECULARIZATION” The integral components in the dimensions of Secularization are: [a] The “disenchantment” of nature, - the freeing of nature from its religious overtones” (Max Weber) [b] The “desacralization” of politics, - the abolition of sacral legitimation of political power and authority, which is the prerequisite of political change and hence also social change allowing for the emergence of the historical process. ” [c] The “deconsecration” of values. - the rendering transient and relative all cultural creations and every value system which for them includes religion and worldviews having ultimate and final significance, so that in this way history, the future, is open to change, and man is free to create the change and immerse himself in the ‘evolutionary’ process” 34 © 2006 Zhulkeflee. Hj. Ismail

“SECULARISM & SECULARIZATION” Note to distinguish: n “Secularism” is the ‘ideology’ n Where as

“ISLAMIZATION : brief notes to understand “Islamization” (in a general sense)– is “the liberation of man first from magical, mythology, animistic, national-cultural tradition opposed to Islam, and then from secular control over his reason and his language… It is also a liberation from subservience to his physical demands which inclines toward the secular and injustice to his true self or soul, for man as physical being inclines towards forgetfulness of his true nature, becoming ignorant of his true purpose and unjust to it. Islamization is a process not so much of evolution as that of devolution to original nature…” [1] n [1] Wan Mohd Nor Wan Daud’s “The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas” (ISTAC publication 1998) p 312 36 © 2006 Zhulkeflee. Hj. Ismail

“ISLAMIZATION : brief notes to understand “Islamization” (in the individual, personal sense) – refers to the recognition and acknowledgement of the Holy Prophet as the exemplary leader and personality for both man and woman. “Islamization” (in the collective, social historical sense) – it refers to the Community (ummah)’s striving towards realization of the moral and ethical perfection achieved during the age of the Holy Prophet. 37 © 2006 Zhulkeflee. Hj. Ismail

“ISLAMIZATION : brief notes to understand n n “Islamization” (epistemologically) – refers to the liberation of human intellect from doubt (shakk), conjecture (zann) and vain argumentation (mira’) to the attainment of certainty (yaqin) of the truth (haqq) concerning spiritual, intelligible and material realities. The process for liberation depends: - initially on scientific knowledge (ilmu pengetahuan) but it is always ultimately founded in and guided by a special form of knowledge, ma’rifah (ilmu pengenalan). This special form of knowledge includes fard ‘ayn while the scientific ones includes fard kifaayah. 38 © 2006 Zhulkeflee. Hj. Ismail

“ISLAMIZATION : brief notes to understand q q PROCESS: Islamization of contemporary knowledge involves: “isolation of key elements and concepts that make up Western culture and civilisation … especially in the areas of interpretation of facts and formulation of theories” “the infusion of Islamic elements and key concepts in every branch of the relevant present-day knowledge. ” 39 © 2006 Zhulkeflee. Hj. Ismail

“ISLAMIZATION” : some cautionary notes PROCESS: Islamization of contemporary knowledge: n “When we speak of intelligible forms being ‘in’ the mind, or images being ‘in’ the cognitive imagination, we do not mean these forms or images are ‘contained’ in them; it is rather that they are constructions of the intellect or mind during the course of its intellection of them such that they are ‘present’ to the intellect, and hence referred to as being ‘in’ the mind; and productions of the cognitive imagination as it involves itself in projecting the sensible world. ” 40 © 2006 Zhulkeflee. Hj. Ismail

“ISLAMIZATION” : some cautionary notes PROCESS: Islamization of contemporary knowledge: n n “Some of the less careful readers might think of Islamization as a process of doing something to external objects and hence they speak of Islamic bicycles, Islamic trains, and even Islamic bombs! On a slightly more sophisticated level, some of these people, who are obviously unable to free themselves from the dualistic perspective, assign low priority to the development of proper Islamic scholars and thinkers in different fields; they rather give overwhelming stress to the development of institutions, as if these institutions can be properly established and sustained without the participation of able and creative scholars and thinkers! 41 © 2006 Zhulkeflee. Hj. Ismail

“ISLAMIZATION” : some cautionary notes PROCESS: Islamization of contemporary knowledge : n “… It should be stressed that dewesternization and Islamization of knowledge are cognitive and spiritual acts and happen simultaneously without temporal gap. Furthermore, before one can ‘isolate’ and ‘take out’ the un. Islamic, Western or foreign ideas and concepts, one must first be able to identify them as well as have a profound grasp of the Islamic worldview with all its key elements and concepts. ………. 42 © 2006 Zhulkeflee. Hj. Ismail

Islamization of Knowledge Aspects Al-Attas Root Causes 1) Erroneous Knowledge 2) Loss of Adab 3) False Leader/Community Secularism Reform Focus Individual Soul & Knowledge Premise Knowledge is Value-Bound Philosophical Framework Worldview Goal Islamized Personality = Scholar Problems Identified Social Manifestation Adabic Order 43

Resources 1) Syed Muhammad Naquib Al-Attas. [ed. ] (1979). Aims and Objectives of Islamic Education. Jeddah: Hodder and Stoughton. 2) Syed Muhammad Naquib Al-Attas. (1980). The Concept of Education in Islam. Kuala Lumpur: International Institute of Islamic Thought and Civilisation (ISTAC). 3) Wan Mohd Nor Wan Daud. (1998). The Educational Philosophy of Syed Muhammad Naquib Al-Attas: An exposition of the Original Concept of Islamization. Kuala Lumpur: ISTAC. . 44

Focus Areas: 1) 2) 3) 4) 5) 45