Jumaat, 19 Mac 2010

Workshop: Philosophical Theology through Sanusiyya






WHEN: April 6th - 9th
WHERE: Oxford Centre of Islamic Studies (OCIS), George Street

http://www.otkf.org.uk/setia_seminar.html

The Oxford Traditional Knowledge Foundation (OTKF) are delighted to
announce a four-day intensive course in applied kalam (scholastic
theology) taught by Dr Adi Setia, a specialist in the application of
scholastic theology to modern philosophical-scientific discourses.

This is an incredible opportunity to study with one of the greatest minds
in contemporary Islamic Philosophy, and we are honoured to host such a
distinguished guest.

The course will be convened at the Oxford Centre for Islamic Studies
(OCIS), from 9am-5pm daily. It will cover a core classical Arabic text,
the Sanusiyya with its middle commentary, and branch out to advanced
topics from the works of Imam al-Ghazali to the contemporary thought of
Sayyid Naquib al-`Attas.

Discussions around the texts will be in English, but students will be
expected to have a solid grasp of classical Arabic. A pack of reading
materials will be provided at the start of the course.

Teacher: Dr Adi Setia is currently a Lecturer and Assistant Professor of
History and Philosophy of Science at the Department of General Studies,
International Islamic University Malaysia (IIUM); a Senior Fellow at
Himpunan Keilmuan Muda (HAKIM); and an executive committee member of the
Islamic Science Academy Malaysia.

He was research fellow at the International Institute of Islamic Thought
and Civilization (ISTAC) during the directorship of its founder Professor
Dr. Syed Muhammad Naquib al-Attas, before joining IIUM. Prior to embarking
on formal academic work he studied at traditional Islamic madrasahs
(pondoks). His current research interests are in history and philosophy of
science in relation to a "Kalam of the Age".

Fees & Registration: For more information, please click -

http://www.otkf.org.uk/setia_seminar.html

Some notes by Dr. Adi Setia

1. As for the 4-day OTKF intensive:-

*DAY # 1: (a) Brief introduction to Sanusiyyah & Nasafiyyah and their
relevance; (b) Quick reading in Arabic with English translation of
Sanusiyyah/Umm al-Barahin, and of Aqidah Nasafiyyah; (b) Conceptual
discussion in English of aspects of Sanusiyyah (e.g., “hukm” &
“iftiqar al-khalq ‘ala al-khaliq”) by referring to the al-‘Aqa’id
al-Durriyyah Sharh Matn al-Sanusiyyah of Shaykh Muhammad al-Hashimi
and the Tadh-dhib Sharh al-Sanusiyyah of Shaykh Sa‘id Abdul-Latif
Foudah; (d) Conceptual discussion in English of aspects of Nasafiyyah
(e.g., “asbab al-‘ilm,” “jawhar al-fard,” “sufasta’iyyah”) by
referring to al-Attas’s and Tafatazani’s commentaries; (e) Brief
discussion of these logical, ontological, cosmological and
epistemological aspects in relation to some of the modern sciences.

*DAY # 2: (a) Brief introduction to Kalam, Kalam Jadid & Philosophical
Theology; (b) Brief introduction to Imam Ghazzali’s Tahafut
al-Falasifah, and to Imam Fakhr al-Din al-Razi’s Matalib al-‘Aliyyah &
Mafatih al-Ghayb, and their relevance; (c) Reading selections from
Tahafut: deconstruction of causality in relation to occasionalism and
atomism; (d) Reading selections from Matalib: arguments for atomism;
(e) atomism and occasionalism in relation to modern physics and
cosmology, and especially Bohm’s ontological interpretation of quantum
theory; (f) Reading selections from Mafatih: taskhir in relation to
the evolution-creation debate, intelligent design, ecology and
axiology of science.

*DAY # 3: (a) Brief introduction to Prof Attas the person; (b) Afifi &
Hellyer on “neo-Ghazalian, Attasian negotiation of modernity”; (c)
Quick reading of Attas’s Islam & the Philosophy of Science, Positive
Aspects of Tasawwuf & Dewesternization of Knowledge; (d) Analyzing the
meanings of Islamic Science, Islamization, Islamization of Science &
Islamic Science Research Pogram; (e) Case studies: medicine,
agriculture, ecology, economics, chemistry, physics, biology,
mathematics, technology, ethics & technics; (f) general approach to
deconstructing the truth-claims of modren science; (g) finding and
defining personal meaning and direction in the study of the natural
and social sciences (this part is interactive and draws on the
personal experience of participants).

* DAY # 4: (a) Quick reading of al-Attas’s “Introduction” to his
Prolegomena with cross references to Sanusiyyah & Nasafiyyah; (b)
Quick reading of al-Attas’s Concept of Education in Islam with cross
references to aspects of Imam al-Ghazzali’s Kitab al-‘Ilm & Imam
al-Zarnuji’s Ta’lim al-Muta‘allim; (c) The Concept of the University &
ISTAC as the concept in practice; (d) importance of establishing a
grass-root, community-based network of autonomous, parallel
academic/scholarly research units/centres,  and institutes, colleges
and universities so that tradition-based Islamic education as
adab-ta’dib can have its own home in which it belongs and blossoms on
its own terms while involved in close constructive engagement with
modern education.


2. TEXTS:

Day # 1: Sanusiyyah and Nasafiyyah mutuns with English translations;
supplemented with Foudah’s Tah-dhib, Hashimi’s Durrah, Taftazani’s
Sharh with English translation by Elder, & Attas’s commentary (I’ll
bring copies of the latter).

Day # 2: (a) Keller’s “Kalam & Islam,” in Islamica; Adi Setia’s
“Theologico-Scientific Research Program of the Mutakallimun,” together
with Ayman Shihadeh’s “From al-Ghazali to al-Razi,” and A.I. Sabra’s
“Kalam Atomism,” and Ibn Khaldun on Kalam in his Muqaddimah. (b)
Marmura’s introduction to his translation of Tahafut or any suitable
source (e.g., www.ghazali.org; even wikipedia!);  (c) Gibril Haddad’s
introduction  to F. Razi
(http://sunnah.org/history/Scholars/al_fakhr_al_razi.htm) , or any
suitable source (e.g.,
http://en.wikipedia.org/wiki/Fakhr_al-Din_al-Razi; or
http://www.muslimphilosophy.com/ip/rep/H044.htm); intro to Matalib &
Mafatih (my personal notes, or any suitable source); (d) relevant
sections from Matalib as indicated in the footnotes of my articles
“Atomism versus Hylomorphism,” and “Time, Distance, Motion.” (e) my
personal notes. (f) selections from Mafatih as indicated in the
footnotes of my article “Taskhir, Fine-tuning,” and my review of
Michael Behe’s Darwin’s Black Box.

Day # 3: (a) Prof Attas bionotes in
http://en.wikipedia.org/wiki/Syed_Muhammad_Naquib_al-Attas. (b)
Afifi’s & Hellyer’s article “Negotiation of Modernity”---try get it
from Dr. Afifi (c) Attasian texts: Islam & the Philsophy of Science,
Positive Aspects of Tasawwuf, “Dewesternization of Knowledge,”
(http://www.typewriterguerilla.com/2008/06/the-dewesternization-of-knowledge/),
and my article “Al-Attas’ philosophy of science.” (d) my articles,
“Islamic Science in Action” (powerpoint presentation), “Islamic
Science as a Scientific Research Program,” “Three Meanings of Islamic
Science.” (e) my articles; “Some Current Critical Rethinkings in
Modern Medicine: Outlining an Autonomous Islamic Medicine Research
Program,” “Review of Croce’s Vivisection or Science,” “Review of Tokar
on genetic engineering,” “Inner-dimensions of going green,” “Green is
Graceful,” “Mu‘amalah & the Revival of the Islamic Gift Economy,” &
“Some Upstream Research Porgrams for Muslim Mathematicians.” (f) & (g)
personal notes, oral musings.

Day # 4: (a) Attas’s “Introduction” to Prolegomena in
http://www.muslimphilosophy.com/journal/is-01/attas1.htm. (b) Attas’s
Concept of Education in Islam in
http://www.mef-ca.org/files/attas-text-final.pdf. (c) Wan Mohd Nor’s
Beacon on the Crest of a Hill and selections from his Educational
Philosophy and Practice of Attas. (d) my and participants’ personal
experiences and observations along with case-studies.


3. NOTES:

(a)     Sanusiyyah and Nasafiyyah to be read traditionally, with ijazahs
given, inshaAllah. Discussions focused more on logical,
epistemological and cosmological (“worldview” & philosophy of science,
natural philosophy) aspects rather than theological (e.g., divine,
prophetic attributes) with a view to engage the modern sciences,
including modern philosophy of science. The merit of Nasafiyyah is due
to its important and explicit epistemological preamble, and its
explicit affirmation of the atom (jawhar al-fard), and so it nicely
complements Sanusiyyah. The evening sessions after 5.00 pm can be
devoted to informal round table discussions on aspects of the durus,
in which we also share personal experience in academia, madrasahs and
the professions.

(b)     I think only the core texts and their English translations need to
be printed out and given to the participants (all or many of these are
downloadable from various websites; hope you can fish them out,
otherwise let me know and I’ll send them, inshaAllah). The rest, like
most of my articles, can be sent to them in soft copies by email (I’ll
collect all these in one folder and email them to you soon,
inshaAllah).

(c)     The remainder of my time in Oxford can be devoted to (i) informal
roundtable/halaqah discussions of chapters of the Prolegomena not
discussed in the 4-day durus, including Attas’s concept of
Islamization in relation to Nasr & Faruqi; (ii) engaging Christian
“kalam” (e.g., Swinburne, Behe, Dembski, Craig, et al);  (iii)
engaging secularizing, atheistic “kalam” (e.g., neo-darwinists,
neoliberal economists, et al); (iv) Kalam, Fiqh & Meta-Fiqh in the
Modern World; (iv) re-engaging divine design in classical Islamic
kalam.

(d)     I hope someone can get for me (perhaps from Oxbridge libraries)
the books Watson, Andrew, Agricultural innovation in the early Islamic
world, Cambridge University Press;  and William A. Dembski, The Design
Inference: Eliminating Chance through Small Probabilities. Cambridge:
Cambridge University Press, 1998, and ibid., Intelligent Design: The
Bridge between Science and Theology. Downer's Grove, Illinois:
InterVarsity Press, 1999. This would add spice to the discussion.


1 ulasan:

Fakeh berkata...

Rasulullah s.a.w. adalah jawatan yang dilantik oleh Allah sendiri. Allah sendiri tengok dalam ramai-ramai manusia di muka bumi ini entah berapa ribu juta trillion manusia ni ada seorang di dunia ni namanya Muhammad Bin Abdullah s.a.w.

Beliau telah dilantik menjadi nabi bila umur dia 40 tahun. Waktu dia beranak jadi 40 tahun belum jadi nabi ni dia beranak, bonda dia mak dia Siti Aminah tak tahu anaknya ini akan dilantik menjadi nabi.

Sebagaimana yang disebut minggu lepas, kita menyambut maulid nabi, maulid nabi ni kerja tak sudah. Jangan ingat bila kita sambut maulid nabi ni selesai masalah. Kalau Nabi Muhammad waktu dia beranak tu serupa Muhammad Muhammad lain.

Kat kampung kita ada Muhammad,situ ada Muhammad, ada Mat, orang Melayu Kelantan panggil Mat, Mat anak kita, Mat budak kampung kita dengan Mat Bin Abdullah di Tanah Arab tu waktu dia beranak serupa aja. Yang jadi masalah, yang jadi kita dengan dia peringkat rapat ni setelah 40 tahun kemudian bila beliau jadi nabi dengan turunnya ayat Iqra'

NOTA : sila lawati klip video mengenai perkara di atas di alamat
http://hanifsalleh.blogspot.com/2010/02/tok-guru-oh-tok-guru.html

Banyak lagi maklumat seumpama ini boleh diperolehi dari blog Fakeh Khalifah