Fazlur Rahman was born on September 21, 1919 in Hazara, an area in the Indo-Pakistan subcontinent are now located in northwestern Pakistan. Children Continent region of Indo-Pakistan has no doubt has given rise to many Islamic thinkers are quite influential in the development of Islamic thought, such as Shah Wali Allah, Sir Sayyid Ahmad Khan, to Sir Muhammad Iqbal. Fazlur Rahman's family name is Malak, but Malak surname is never used in the reference list in the West or the East.
Fazlur Rahman was born in a very religious Muslim family. Kerelegiusan is expressed by Fazlur Rahman himself who said that he practiced keisalaman devotions such as prayer, fasting, etc., without leaving even (1992: 59). With a background of religious life that way, then it becomes reasonable when it was ten years old he had memorized the Koran. The schools of the family is embraced by the Hanafi school.
Although the family lived in the midst of the Sunni sect, Fazlur Rahman able to escape from the barriers that limit the development of his intellect and his beliefs. Thus, Fazlur Rahman can express his ideas openly and freely. As the opinion of the necessity of praying three times lived by adherents of Shia sect, Fazlur Rahman thought that the practice is justified historically because Muhammad. never do it without some reason (Rahman, 2003: 41).
Fazlur Rahman's parents greatly affect the initial formation of character and religious beliefs. Through his mother, Fazlur Rahman get a lesson in the form of the values of truth, affection, loyalty, and love. Fazlur Rahman's father is the adherents of the Hanafi school of a very strong, but he did not shut yourself off from modern education. Unlike other fanatical adherents of the Hanafi school of the time, his father believes that Islam should see modernity as the challenges and opportunities. His gaze is then influence the thinking and beliefs Fazlur Rahman (Rahman, 1992: 59). In addition, through forging her father, Fazlur Rahman in later life became a stature quite diligent in getting the knowledge from various sources, and through her mother, then he is very brave and steadfast belief in developing and Islamic reform (A'la, 2003: 34).
In 1933, Fazlur Rahman continued his education in a modern school in Lahore. In addition to formal education, Fazlur Rahman also get an education or teaching tradisinonal in Islamic studies from his father, Maulana Din al Syahab. Teaching materials given his father is a material that he can when his education at Darul Uloom Deoband, in northern India. When he was fourteen years old, Fazlur Rahman has started to study philosophy, Arabic, theology or kalam, hadith and tafsir (A'la, 2003: 34).
After completing his secondary education, Fazlur Rahman and then continued his education by taking a concentration in Arabic studies and in 1940 he obtained a Bachelor of Art. Two years later, the main character of Islamic neo-modernist movement is successfully completing his studies at the same university and earn a Master's degree in Arabic. According to Amal (1996: 80), when it has completed the master studies and is studying to take the doctoral program in Lahore, Fazlur Rahman once invited by Abul A'la Mauwdudi, which later became the "enemy" intellect, to join the Jama'at al-Islami on condition of leaving education.
In 1946, Fazlur Rahman went to England to continue his studies at Oxford University. His decision to continue his studies in England because of the quality of education in India when it was very low. Under the guidance of Professor S. Van den Berg and HAR Gibb, Fazlur Rahman managed to finish his studies and received his Ph. D in 1949 with a dissertation on Ibn Sina. Fazlur Rahman dissertation was later published by Oxford University Press under the title Avicenna's Psychology.
During his education in the West, Fazlur Rahman taking the time to learn various foreign languages. Languages of which was successfully controlled by him Latin, Greek, English, German, Turkish, Arabic and Urdu (Sutrisno, 2006: 62). Mastery of various languages is helpful Fazlur Rahman in deepening and expanding the horizon of scientific (especially Islamic studies) through various literature search.
After completing his studies at Oxford University, Fazlur Rahman indirectly to his native country of Pakistan (when it was break away from India), he decided to stay a while there. While staying in the residence in England, Fazlur Rahman had taught at Durham University. Then moved to teach to the Institute of Islamic Studies, McGill University, Canada, and served as Associate Professor of Philosophy until early 1960. According to Fazlur Rahman, while taking graduate studies at Oxford University and taught at Durham University, the conflict between modern education earned in the West with traditional Islamic education obtained in his native country when it began to burst. This conflict is then led to considerable skepticism in, due to his studies in philosophy (Rahman, 1992: 60).
After three years of teaching at McGill University, eventually in early 1960 Fazlur Rahman returned to Pakistan after being asked by Ayub Khan bantunnya to rebuild the country of origin, Pakistan. According to Moosa (2000: 2), request to Fazlur Rahman Ayub Khan is aiming to bring Pakistan on khittah a visionary Islamic state Subsequently in 1962, Fazlur Rahman was asked by Ayub Khan to lead the Islamic Research Institute (Islamic Research Institute) and become a member Advisory Council of Islamic Ideology (The Advisory Council of Islamic Ideology). Fazlur Rahman's motivation to accept an offer from Ayub Khan can be traced to his desire to revive the vision of the Qur'an are judged to have been buried in the rubble of history (Rahman, 1992: 63).
Hot seat occupied by Fazlur Rahman finally reap the various reactions. The traditional ulema rejected if Fazlur Rahman possess it, is caused by the educational background to be taken in the West. Opposition to the Fazlur Rahman finally reached its climax when the journal Fikr-o-Nazar published writings that later became the first two chapters of his book of Islam. In the article, Fazlur Rahman put forward controversial thoughts about the nature of revelation and its relationship with Muhammad. According to Fazlur Rahman, the Qur'an is the word or words fully God Almighty, but in the usual sense, the Qur'an is also a word of Muhammad. (Rahman, 2003: 33). Due to these statements, Fazlur Rahman expressed as munkir-i-Quran (one who does not believe in the Koran). According to Amal (1994: 14-15), controversy in the media about the Pakistani Fazlur Rahman thought it went until about a year, which in the end this controversy led to a wave of mass demonstrations and strike the total in some areas of Pakistan in September 1968. According to almost all the reviewers thought Fazlur Rahman argues that the denial of it is not intended to Fazlur Rahman but to oppose Ayub Khan. Until akhirya on 5 September 1968 Fazlur Rahman's request to resign from the leadership of the Islamic Research Institute granted by Ayub Khan.
At the end of 1969 Fazlur Rahaman left Pakistan to meet the offer of the University of California, Los Angeles, and immediately appointed Professor of Islamic Thought at the same university. The courses he taught include understanding the Qur'an, Islamic philosophy, Sufism, Islamic law, Islamic political thought, Islamic modernism, the study of al-Ghazali, Shah Wali Allah, Muhammad Iqbal, and others. One reason that makes Rahman decided to teach in the West due to the belief that it offers ideas will not find fertile ground in Pakistan. In addition, Rahman wanted the openness of the various ideas and an atmosphere of healthy debate, which he did not find in Pakistan (A'la, 2003: 40).
While in Chicago, Fazlur Rahman devote his whole life to the world of science and Islam. His life was spent in his personal library in the basement of his home, located in Naperville, approximately 70 kilometers from the University of Chicago. Rahman himself describes himself aktitivitas Like the fish are rising to the top just to get air (Wan Daud, 1991: 108). Of consistency and sincerity to the world of science Rahman finally get the recognition of international scientific institutions. Recognition is one of them is that in 1983 he received the Giorgio Levi Della Vida E of Gustave von Grunebaum Center for Near Eastern Studies, University of California, Los Angeles.
In the mid-80s, the main character neomodernisme health began to fail Islam, dintaranya he suffered from diabetes and heart disease. Consistency Rahman to continue working was marked by the birth of a work entitled Revival and Reform in Islam: A Study of Islamic Fundamentalism. Although only published after his death, but the process is done when the pain got worse he was assisted by his son. Finally, on July 26, 1988 professor of Islamic thought at the University of Chicago that was closed at the age of 69 years of age after a long time before being treated in Chicago hospitals.
Development of Thought and Works
Fazlur Rahman's thinking can be divided into three phases or periods, namely the initial period, Pakistan period, and period of Chicago. The first period lasts approximately decade of the 50s and during this period Rahman only produce works that besifat historical, such as Avicenna's Psycology (1952), Avicenna's De Anima, and Propecy in Islam: Philosophy and Orthodoxy (1958). Through this third book Rahman will be obvious concern thoughts, ie purely historical study. However, studies carried out Rahman in the latter book affect his views on the process of revelation to the Prophet Muhammad (Amal, 1996: 116).
Period of Pakistan is the second stage of development Rahman thought that goes around the 60's decade. Unlike the first period that tends to the historical study of Islamic thought, concern Rahman in this period of radical change, namely the normative Islamic studies. The factors underlying the changes concern Rahman thought it was.
1. The existence of an acute controversy in Pakistan between modernist kalngan one hand and the traditionalists and fundamentalists on the other. This controversy led to the definition of Islam to Pakistan when the country was,
2. Intense contact with the West when it stayed there, very significant in the nature of awareness itself in the Islamic challenge to the modern period,
3. Important position as Director of the Islamic Research Institute and a member of the Advisory Council of Islamic Ideology Government of Pakistan, which kemudeian Rahman encouraged to participate actively in Islam for Pakistan gave the definition of the modernist (Sutrisno, 2006: 71-72).
Although not yet supported by a systematic methodology, in this period had already started Rahman Islamic studies and is involved in the current normative Islamic thought (Sibawaihi, 2007: 21). In addition, Rahman also intensely involved in efforts to answer the challenges and needs of contemporary Muslim societies redefined the way of Islam. As at this period, thought Rahman was poured in fulfilling their duties in the formulation of Islamic teachings that are tailored to the needs of Pakistani society. Rahman's involvement in current Islamic thinking can be characterized by several articles he wrote in the journal Islamic Studies in March 1962 to June 1963. According Açikgenç (in Salih 2007: 27), actually in this second period Rahman is willing to develop a methodology that called on Muslims to return to the Qur'an and Hadith.
Pearls of thought which successfully produced by Rahman in this period include Islamic Methodology in History (1965), and Islam (1966). Called the first book is a collection of some of his writings published in the journal Islamic Studies. The articles in this book was written with the aim to show, first, the historical evolution of the four applications prinisp staple of Islamic thought, namely the Qur'an, sunnah, ijtihad, ijma '. Second, the actual perranan of these principles for the development of Islam (Rahman, 1995: ix).
Rahman, who was born the second book in this second peridoe is called Islam. This book describes the general development of the religion of Islam for fourteen centuries, therefore, be reasonable when the book was the basis for a general introduction about Islam studia. The first two articles are arranged in this book, the article entitled Muhammad and the Qur'an, as published in Pakistan could reap the many controversies. The controversy occurred regarding Padangan Rahman about the nature of the Qur'an and the revelation to Muhammad. Rahman's overall view that the Koran is the word of God Almighty. and in the ordinary sense is the word of Muhammad (Rahman, 2003: 33). Adapaun Rahman's writings that are focused to give the definition of which is that Islam in Pakistan Some Reflections on the Reconstruction of the Muslim Society in Pakistan, Implementation of the Islamic Concept of State in the Pakistani milieu, and the Qur'anic Solution of Pakistan's Educational Problems.
The development and subsequent periods of thought Fazlur Rahman is the period commencing from Chicago that his move to Chicago. The whole work of Rahman produced in this period include the study of historical and normative Islam. As for the works which he managed to produce in this period include The Philosophy of Mulla Sadra, Major Themes of the Quran, Islam and Modernity: Transformation of an Intellectual Tradition, and the Health and Medicine in the Islamic Tradition.
The first author of the book referred to above are purely historical Islamic-themed works and does not have a relationship in studies of normative Islam. While Rahman's second book on this second period of eight key themes discussed the Qur'an: God, Man as an individual, Member of Human Society, Nature, Prophethood and Revelation, Eschatology, Satan and Evil, and The Birth of Muslim Community. The book which is often referred to as Fazlur Rahman magum opus examines various Quranic verses related to the themes that have been called earlier and later interpreted by connecting these verses. Also, Rahman's book is an attitude or response of pelabagai books or writings made by the orientalists (such as Richard Bell, Montgomery Watt, John Wansbrough, dal etc.) that often connect or assume that the Koran is a continuation or influenced by the teachings doctrines that ever existed earlier (such as Jews and Christians). Through this work, Rahman managed to build a foundation of philosophical reflection terga to the meaning and message for the contemporary Muslim Koran.
Rahman's next book is produced in Chicago this period is Islam and Modernity: Transformation of an Intellectual Tradition. This book very clearly shows the intensity of Rahman in laying out the future of Islam and Muslims. Thus, this book not only discusses the historical Islam that does not provide concrete solutions for development and provision Muslims for Muslims in the face of the modern period. Next is a book called Helath and Medicine in the Islamic Tradition, this book attempts to capture the organic link between Islam as a belief system and Islam as a tradition of human treatment.
After reviewing the development of thinking Rahman based on books that he produced throughout his intellectual career, it can be said that Rahman had a change of thought and study concerns. Significant change is caused by Rahman awareness that Islam today is facing a crisis that there are some roots in the history of Islam, Western influences with the challenges of modernity, then make it seeks to create or formulate soluai to the crisis (Amal, 1996: 148 -149).
Overall, the books that Rahman produced amounted to ten pieces. However, it does not mean that Fazlur Rahman produce books only an sich. Throughout his intellectual career, the doctor is a graduate of Oxford University wrote various articles in several scientific journals and some of the articles were collected into several books. As for the books produced by him is as follows.
Avicenna's Psycology
Propecy in Islam: Philosophy and Ortodoxy
Avicennas's De Anima, being the Psycological Part of Kitab al Shifa
The Philosophy of Mulla Sadra
Islamic Methodology in History
Islam
Major Times of the Qur'an
Islam and Modernity: Transformation of an Intellectual Tradition
Revival and Reform in Islam: A Study of Islamic Fundamentalism
Health and Medicine in the Islamic Tradition
0 comments:
Post a Comment