bersambung kembali setelah rehlah yg menenangkn jiwa dgn alunan ayat2 suci cinta agung dr Ilahi (^-^)sekarang mari kita panaskn kembali otak utk terus mbaca & mena'kul butir mutiara tinggalan ulama' terdahulu dlm pemikiran... ~selamat membaca..!~
Abul A‘la Mawdudi
Secularization caused serious problem in the Muslim ummah in particular and for humanity in general.
In Mawdudi’s theory of social change, leadership is a decisive factor that directs people to follow a particular path.
He preferred the God-conscious leadership is very much needed in order to displace the leadership that rebelled against God.
For the development of an Islamic ummah, a God conscious leadership occupies the highest priority for it leads human society to the path of progress and prosperity here and to ultimate success in the hereafter.
Rejected the separation science and religion.
Muslim world could import technologies skill from the West, as a human contribution to knowledge, but not its culture, values and moral.
Ismā‘il Rājī al-Fārūqī
Real malaise of the Muslim ummah lies in the intellectual crisis caused by the secularization and westernization of knowledge. Modern western theories reflect the inherent conflict in the West between science and religion.
All modernization theories perceive religion as antiscience, antiprogress, and antidevelopment.
Identified the essentiality of īmān as a primarily a cognitive category and used the word light as a metaphor for īmān in order to explain its central importance in knowledge.
Modernization is also conceived as rationalization, for it stresses reason over faith and revelation. But he argued that faith is the prime principle of reason and the first principle of rationality. Another important component of modernization is control over nature and humanity’s subsequent independence of it and of God. The resulting desacralization of nature forms a part of secularization which serves as an indicator of modernization. Nature is viewed as an enemy by modernization theorist. He rejects such a confrontational relationship between humanity and nature and asserts that nature is God’s creation and work. Human beings are expected to learn nature in order to know God.
Naquib al-Attas
He discussed the terminology of secularism and secularization. Term secular derived from Latin saeculum which means of time and location that signifies the present time, this age, and this world alone. Secular denotes the condition of the world of that period or age present time. He argued that secularization is a liberation of humanity from God and religion. Inner component of secularization: the disenchantment of nature, desacralization of politics, and deconsecration of values.
1). Disenchantment of nature:
implies the freeing of nature from its religious overtones, its separation from God and humanity so that one can no longer regard it as a divine entity and it use according to human needs to create historical change and development.
He contends that such a disenchantment snatches the whole meaning and purpose of nature as an open book by means humanity can comprehend the ultimate reality behind nature. When humanity does not associate any divine entity with nature, there is no higher purpose assigned to nature.
2). Desacralization of politic:
Implies the abolition of sacral legitimation of political power and authority. For Almond, Apter, Verba, political modernization implies the transformation of the political order from traditional and religious to a secular authority free of any religious control.
The most appropriate political model is democracy which people are sovereign and make their own laws on the basis of their reason and experience.
For al-attas, the real development is whenever prophetic model society of Madinah was completely based on Quranic injunction and principles which embrace all aspect of life, including political.
3). Deconsecration of values:
Refers to dominance of relativity that eventually attributes a different attitude to absolute values and beliefs and makes possible a different attitude to life, one in which humanity never reaches the definite and concrete position of certainty.
Secularization conceived as a process of evolution.
Tonnies, Weber, Durkheim perceive society as progressing from one stage to another, becoming more developed and modernized in every level.
According to al-attas, Islamic understanding of change has some definite direction and an ultimate destination,unlike secular perspectives which has no ultimate goal.
Al-attas argue that the whole problem of rationality arises because of the intellect sapiential and rational are separated each other and the rational role is emphasized over the sapiential role of the intellect. He proposed Islamization as the only way out of this complex problem, for Islamization would liberate humanity from the clutches of secularization and westernization.
The need for a Redefinition of Modernization
Evidently, many ideas and concepts of modernization as conceived in the West find no place in Islam. In order to understand the necessity and urgency of redefining and reconceptualizing modernization from an Islamic perspective, it is necessary to comprehend the nature of Islam’s civilization-building program.
In this respect, Taha J. al-Alwani argues that a sound intellectual basis, which are the starting point for building a civilizational –system, must have three characteristic :
1- it must have infallible sources
2-free from errors and destructive deviation
3- It should be realistic, so that it will be able to interact with reality to change and influence it positively.
He identifies the first step which concerned with a strategy of knowledge. Should be redefinition of Islamic epistemology.
Abdul hamid abu sulayman:
Necessary condition for recovery of the Islamic ummah:
1- specification of a sound approach
2- unswerving faith in that approach
3- resolve to do all this is necessary for the attainment of its goal.
4- provision of all the practical means required to ensure success.
Abu Sulayman discussed three approaches in this connection: the imitative foreign solution, the imitative historical solution and the Islamic asalah solution. The last approach most relevant for resolving the problems of ummah.
There are two important factor to be successful in the reconstruction of human civilization and leadership, namely the impetus of a positive religious outlook and the preeminence of effective thought.
As regard the development of an effective contemporary Islamic thought, he asserts the need of reconstruction of the Islamic methodology.
The phases of Islamic modernization
The process of Islamic modernization probably shall have to pass through different phases.
There are 4 phases that are indispensable for Islamic modernization:
Abul A‘la Mawdudi
Secularization caused serious problem in the Muslim ummah in particular and for humanity in general.
In Mawdudi’s theory of social change, leadership is a decisive factor that directs people to follow a particular path.
He preferred the God-conscious leadership is very much needed in order to displace the leadership that rebelled against God.
For the development of an Islamic ummah, a God conscious leadership occupies the highest priority for it leads human society to the path of progress and prosperity here and to ultimate success in the hereafter.
Rejected the separation science and religion.
Muslim world could import technologies skill from the West, as a human contribution to knowledge, but not its culture, values and moral.
Ismā‘il Rājī al-Fārūqī
Real malaise of the Muslim ummah lies in the intellectual crisis caused by the secularization and westernization of knowledge. Modern western theories reflect the inherent conflict in the West between science and religion.
All modernization theories perceive religion as antiscience, antiprogress, and antidevelopment.
Identified the essentiality of īmān as a primarily a cognitive category and used the word light as a metaphor for īmān in order to explain its central importance in knowledge.
Modernization is also conceived as rationalization, for it stresses reason over faith and revelation. But he argued that faith is the prime principle of reason and the first principle of rationality. Another important component of modernization is control over nature and humanity’s subsequent independence of it and of God. The resulting desacralization of nature forms a part of secularization which serves as an indicator of modernization. Nature is viewed as an enemy by modernization theorist. He rejects such a confrontational relationship between humanity and nature and asserts that nature is God’s creation and work. Human beings are expected to learn nature in order to know God.
Naquib al-Attas
He discussed the terminology of secularism and secularization. Term secular derived from Latin saeculum which means of time and location that signifies the present time, this age, and this world alone. Secular denotes the condition of the world of that period or age present time. He argued that secularization is a liberation of humanity from God and religion. Inner component of secularization: the disenchantment of nature, desacralization of politics, and deconsecration of values.
1). Disenchantment of nature:
implies the freeing of nature from its religious overtones, its separation from God and humanity so that one can no longer regard it as a divine entity and it use according to human needs to create historical change and development.
He contends that such a disenchantment snatches the whole meaning and purpose of nature as an open book by means humanity can comprehend the ultimate reality behind nature. When humanity does not associate any divine entity with nature, there is no higher purpose assigned to nature.
2). Desacralization of politic:
Implies the abolition of sacral legitimation of political power and authority. For Almond, Apter, Verba, political modernization implies the transformation of the political order from traditional and religious to a secular authority free of any religious control.
The most appropriate political model is democracy which people are sovereign and make their own laws on the basis of their reason and experience.
For al-attas, the real development is whenever prophetic model society of Madinah was completely based on Quranic injunction and principles which embrace all aspect of life, including political.
3). Deconsecration of values:
Refers to dominance of relativity that eventually attributes a different attitude to absolute values and beliefs and makes possible a different attitude to life, one in which humanity never reaches the definite and concrete position of certainty.
Secularization conceived as a process of evolution.
Tonnies, Weber, Durkheim perceive society as progressing from one stage to another, becoming more developed and modernized in every level.
According to al-attas, Islamic understanding of change has some definite direction and an ultimate destination,unlike secular perspectives which has no ultimate goal.
Al-attas argue that the whole problem of rationality arises because of the intellect sapiential and rational are separated each other and the rational role is emphasized over the sapiential role of the intellect. He proposed Islamization as the only way out of this complex problem, for Islamization would liberate humanity from the clutches of secularization and westernization.
The need for a Redefinition of Modernization
Evidently, many ideas and concepts of modernization as conceived in the West find no place in Islam. In order to understand the necessity and urgency of redefining and reconceptualizing modernization from an Islamic perspective, it is necessary to comprehend the nature of Islam’s civilization-building program.
In this respect, Taha J. al-Alwani argues that a sound intellectual basis, which are the starting point for building a civilizational –system, must have three characteristic :
1- it must have infallible sources
2-free from errors and destructive deviation
3- It should be realistic, so that it will be able to interact with reality to change and influence it positively.
He identifies the first step which concerned with a strategy of knowledge. Should be redefinition of Islamic epistemology.
Abdul hamid abu sulayman:
Necessary condition for recovery of the Islamic ummah:
1- specification of a sound approach
2- unswerving faith in that approach
3- resolve to do all this is necessary for the attainment of its goal.
4- provision of all the practical means required to ensure success.
Abu Sulayman discussed three approaches in this connection: the imitative foreign solution, the imitative historical solution and the Islamic asalah solution. The last approach most relevant for resolving the problems of ummah.
There are two important factor to be successful in the reconstruction of human civilization and leadership, namely the impetus of a positive religious outlook and the preeminence of effective thought.
As regard the development of an effective contemporary Islamic thought, he asserts the need of reconstruction of the Islamic methodology.
The phases of Islamic modernization
The process of Islamic modernization probably shall have to pass through different phases.
There are 4 phases that are indispensable for Islamic modernization:
1- Conscientious Muslim scholars and leader will forge themselves into Islamic movement in order to awaken the epistemic realization of the Muslim masses and to inspire them to revive Islam.
2- The emergence of Islamic leadership.
3- The most challenging phase, it is about the development of new efficient Islamic institution to guarantee economic growth, and proper distribution of wealth in order to maintain social justice.
4- The flourish of Islamic civilization. It will serve as a witness to the truth Islam to humanity in order to attain pleasure of God, peace, prosperity and success here and hereafter.
Conclusion:
Preliminary effort to redefine modernization from an Islamic perspective.
Problems of modernization are mainly due to its epistemological foundation and can only be solved at the epistemic level through the Islamization of knowledge.
Without proper understanding on modernization from Islamic epistemology, it will create a problem among Muslim societies. The Islamized version of modernization alone can save humanity.
~hmm.. cane? berasap tak otak baca & fikir..?? sape baca tak berasap panas otak tu sama ada dia faham betul (hebat tuh...!) or memang tak faham langsung ;p siapa yg ingin merubah ummah sekarang perlu usaha yg kuat utk berfikir jalan terbaik, buat ummah yg sedang 'sakit' dgn masalah sosial politik dan ekonomi~
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