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Falsafah ,Sains,Dan Pemikiran Islam.Pdf SEMINAR PEMIKIRAN ISLAM III Sudut Pandangan Islam Dalam Diskusi Sesama Muslim FALSAFAH, SAINS DAN PENDIDIKAN ISLAM JABATAN AKIDAH DAN PEMIKIRAN ISLAM AKADEMI PENGAJIAN ISLAM UNIVERSITI MALAYA 2012 ISI KANDUNGAN ARABIC-ISLAMIC CULTURE: THE CLASSIFICATION OF THE SCIENCES IN THE MEDIEVAL PERIOD AND ITS INFLUENCE ON THE CONTEMPORARY SCHOLARSHIP .................................................................1 Animashaun, Maruf Suraqat TABATABAIE'S CONTROVERSIAL IDEAS IN ISLAMIC MORAL THOUGHT; A LESSON LEARNED FOR EDUCATIONAL PROSPERITY OF ISLAMIC ACADEMIES ................................................................... 11 Soroush Dabbagh and Hossein Dabbagh YAHYA IBN ‘ADI ON HAPPINESS ................................................................................................... 17 Mohd Nasir Omar THE DEBATE OVER RATIONAL AND TRADITIONAL PROOFS IN ISLAM: A RECONCILIATORY APPROACH .................................................................................................................................. 25 Mohd Farid Mohd Shahran BALANCING THE CONTEMPORARY APPROACH TO THINKING: APPLYING THE GHAZZĀLIAN FRAMEWORK .............................................................................................................................. 33 Mohd Zaidi b. Ismail WASIYYAH ABI HANIFAH LI ABI YUSUF: SUATU PENGENALAN DAN SUNTINGAN ILMIAH ............... 39 Mohd Anuar Mamat METODOLOGI PENGAJARAN DAN PEMBELAJARAN MENURUT IBN KHALDUN DAN JOHN DEWEY: KAJIAN PERBANDINGAN .............................................................................................................. 67 Abd Munir bin Mohamed Noh THE RELEVANCE OF THE CLASSICAL MALAY-JAWI TEXT TO THE CONTEMPORARY ISLAMIC EDUCATION IN MALAYSIA: A PRELIMINARY STUDY UPON SELECTED WORKS ................................ 89 Che’Razi Hj Jusoh ONTO-THEOLOGICAL DEBATES ON VALUE EDUCATION: SOCRATES AND AL-GHAZALI’S PERSPECTIVES ........................................................................................................................... 101 Abdurachman Assegaf AL GHAZALI’S PHILOSOPHY OF KNOWLEDGE: A COMPREHENSIVE GUIDELINE AND SOLUTIONS TO PROMOTE ISLAMIC EDUCATION IN HUMAN LIFE ........................................................................ 115 Muhammad Adil Khan Afridi A COMPREHENSIVE STUDY ON ISLAMIC EDUCATIONAL SYSTEM IN MALAYSIA AND BANGLADESH131 Md. Atikujjaman,Abdullah Yusoff ISLAMIC EDUCATION IN WEST AFRICA DURING MEDIEVAL TIMES ............................................... 145 Jamila. M. S. Abulgasem iii TEMA: FALSAFAH DAN SAINS Arabic-Islamic Culture ARABIC-ISLAMIC CULTURE: THE CLASSIFICATION OF THE SCIENCES IN THE MEDIEVAL PERIOD AND ITS INFLUENCE ON THE CONTEMPORARY SCHOLARSHIP By: Animashaun, Maruf Suraqat ABSTRACT Arabic –Islamic scholarship of the Medieval Ages is of diverse disciplines, suffice it to state that, the scholars and the litterateur of this period were class-based. The Medieval scholars were interested in the classification of the sciences. The Ikhwan al- Safa’, philosophers such as al-Kindi, al-Farabi and Ibn Sina, religious scholars and theologians such as al-Ghazali, Abu ‘Umar ibn ‘Abd al-Barr and Ibn Hazm, a court servant, perhaps a lexicographer, Abu ‘Abd Allah al-Khwarizmi, and others studied the various kinds of knowledge that were present in Arabic-Islamic culture, and the interrelations between them. Meanwhile, the purpose of this study is to revisit and if possible, re-assess the speculation on the classification of the sciences, which began from the mid-5th/11th Century onwards, in which, al-Andalus, for instance, was a fertile ground in the cultural efflorescence of the period. Thus, we have Ibn ‘Abd al- Barr (368/978- 463/1071), Ibn Hazm (384/994- 456/1064), Sa‘id al-Andalusi (420/1029- 462/1070) and Ibn Bajja (d.533/1139) all addressed the subject matter “the Classification of the Sciences” from different perspectives. The present study is going to highlight the essence of this classification of the sciences and perhaps its reflection and influence on the contemporary scholarship. INTRODUCTION From the mid-5th /11th century onwards, al-Andalus was a fertile ground for the speculation on the classification of the sciences. Form the two perspectives we have discussed above, Ibn ‘Abd al-Barr and Ibn Hazm did their classification for religious viewpoint, while Sa‘id al-‘Andalusi and Ibn Bajja from a purely scientific aspect. In spite of the differences all their analyses share two common features. The first is their proximity in time: all these scholars belong to the same era. The second is Dept. of Arabic & Middle Eastern Languages, Faculty of Languages & Linguistics, University of Malaya Kuala Lumpur, Malaysia Email: [email protected] 1 Animashaun, Maruf Suraqat that in their own way, they all represent a mirror in which the growth and evolution of scientific knowledge are reflected at both social and material levels. The chronological coincidence of these scholars1 is due to the internal evolution of Andalusi culture: Ibn ‘Abd al-Barr, Ibn Hazm, Sa‘id, and the young Ibn Bajja belong to an era in which, for the first time, both religious and rational sciences attained the levels of Mashriqi knowledge. What is more, these scholars lived in an environment in which knowledge was expanding in various centres (namely the cities of Toledo, Saragossa and Seville) under the protection of learned sovereigns who promoted the two spheres of ‘ilm without any serious conflict emerging between them. So in a setting in which a large number of scholars were active in both fields, it is no surprise to discover that several authors (Ibn Hazm, Ibn Sid, al-Waqqashi and Ibn Sida ) engaged in serious discussion on the harmony between reason and faith, and assessed the interrelation and usefulness of the sciences drawn from both.2 And in a period of such scientific productivity it is natural that someone such as Sa‘id al-Andalusi should have written a historical treatise, Kitab Tabaqat al-Umam, to record the progress of al-Andalus in this field.3 The classifications of Ibn Hazm and Ibn ‘Abd al-Barr are already known, and the role that the classification of the sciences plays in Sa‘id’s work has also been discussed. The present paper aims to add to this collection by describing Ibn Bajja’s classification.4 We will begin with a brief survey of the writings of the authors mentioned above, with three aims in mind: first, to provide a context for Ibn Bajja’s work; second, to evaluate his work and to reassess its forerunners with regards to the intellectual environment of the time; and third, to study the influence of the Aristotelian classification of the sciences and of the Ihsa’ al-‘Ulum5 by al-Farabi on Andalusi scientists and philosophers of the 5th / 11th century. ANDALUSI CLASSIFICATIONS: IBN HAZM AND IBN ‘ABD AL-BARR: As is well known, the only extant monograph that focuses on the classification of the sciences written in al-Andalus is Maratib al-‘Ulum by Ibn Hazm. This work has a precedent in the ideas that his master Abu ‘Umar ibn ‘Abd al-Barr expounds in a chapter in Kitab Jami‘ bayan al-‘ilm.6 Ibn ‘Abd al-Barr was one of the outstanding religious scholars in the al-Andalus of his time, and the Jami‘ is a wide- ranging manual on the importance of religious disciplines, their learning, transmission and teaching, compiled on the basis of the prophetical hadith. He devotes a short chapter to the classification of the sciences, where he distinguishes between religious (‘ilm al-diyanat) and rational knowledge (here called sa’ir al-‘ulum al-muntahala, “the rest of the professed sciences”).7 He gives two classifications 1 Note that Ibn Hazm is a disciple of Ibn ‘Abd al-Barr and that both are contemporaries of Sa’id al-Andalusi, who, in turn, has been credited with having been a disciple of Ibn Hazm and mentions him in Tabaqat al-‘umam. 2 Miquel, Forcada, “Ibn Bajja and the Classification of the Sciences in Al-Andalus”, Journal of Arabic Sciences and Philosophy, vol. 16 (2006), p. 288. 3 More explicitly, Ibn Hazm wrote his Risala fi Fadl al-Andalus to celebrate the intellectual achievements of al-Andalus, and mentions a large number of scientists. 4 A study on Andalusian classifications of sciences can be found in the introductory study of the edition of Ibn Hazm’s Maratib al-‘ulum by Anwar G. Chejne, Ibn Hazm (Chicago, 1982). 5 A recent summary of this content can be found in Majid Fakhry, Al-Farabi Founder of Islamic Neo-Platonism. His Life, Works and Influence (Oxford, 2002), pp. 40-53. 6 Kitab Jami’ bayan al-‘ilm wa-fadlihi wa-ma yanbaghi fi riwayatihi wa-hamlihi (Beirut, s.a.), pp. 36-40. 7 Note the ecumenical spirit of the author, who refers to religious scholars and sciences in plural, suggesting that the same conception of knowledge can be found in any religion. 2 Arabic-Islamic Culture of science, one according to “philosophers” (ahl al-falsafa), and the other according to “religious scholars” (ahl al-diyanat). Both divide sciences into three levels: superior, intermediate, and inferior. For the religious scholars, the superior sciences are the ones that require knowledge of divine revelation; intermediate sciences deal with worldly things (such as “medicine and geometry”); and inferior sciences with elementary knowledge such as writing, and arts and crafts. The author says that philosophers have a similar classification, in which the philosophical sciences are the superior ones. Just as he omits philosophy from the religious disciplines, Ibn ‘Abd al-Barr does not state the place of the religious disciplines in the philosophers’
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