1. ISLAMIC FOUNDATION OF CRITICAL AND CREATIVE THINKING NUR SHAHIDAH MARDHIYYAH (G1012396)

2. CONTENT DEFINITION: TAQLID IJTIHAD TAJDID 3. TAQLID derived from Arabic word q-l-d which mean to place, gird or adorn with necklacetechnically means the acceptance of anothers statement without demanding proof or evidence, on the belief that the statement is being made in accordance with fact and proof 4. Condition That Allow TaqlidAllowed for those who do not have deep knowledge and not fulfils the qualification to be a mujtahidAnd We did not send before you any but men to whom We sent revelation, so ask the followers of the reminder if you do not know Al-Anbiya verse 7. 5. Disadvantages Of Taqlid follow blindly whatever statements been said by one person regarding certain matters without questioning itSimilarly We never sent any Warner before you to any city without the affluent among them saying, "We found our fathers following a religion, and we are simply following in their footsteps." Say: "What if I have come with better guidance than what you found your fathers following?" They say: "We reject what you have been sent with Az-Zukhruf: 23-24 6. IJTIHAD means striving to the utmost to discover the law from the texts through all possible means of valid interpretation (Nyazee, 2002)the ijtihad has several types such as Ijma, Qiyas, Istihsan, Maslahah Mursalah, Istishab and Urf. 7. TAJDIDreform and revival that can be referred as Islah or Tajdid among the Muslim scholars and even in Islamic traditionrelates with every aspect of human life such as tajdid in thinking, political, knowledge, economic, cultural, sciences and technology, and social sciences and humanities 8. For instance, in economic, Prof. Ungku Aziz contributes in economic field by suggests the establishment Of Lembaga Urusan Dan Tabung Haji. In educational setting, Prof Kamal Hasan and Ustaz Muhammad El-Muhammady introduced the concept of an integrated Islamic education and many more. Abdullah Alwi Hj. Hassan. (1999) 9. reference Abdur Rahman Ibn Yusuf. (2003). Fiqh al-imam: keyproofs in hanafi fiqh on taqlid and the hanafi interpretation of the prophetic statement pray as you have observed me pray (sahih bukhari). California: White Thread Press. Ust H Mujiburrahman. (2003). Argumentasi ulama syafiiah: terhadap beberapa tuduham bidah. Surabaya: Mutiara Ilmu. Mahmood Zuhdi Bin Abdul Majid. (1994). Beberapa pemikiran tentang ijtihad, islah dan tajdid. Kuala Lumpur: Dewan Bahasa Dan Pustaka. Abdul Karim Al-Khatib. (2005). Ijtihad: menggerakkan potensi dinamis hukum islam. Jakarta: Gaya Media Pratama. Imran Ahsan Khan Nyazee. (2002). Theories of islamic law: the methodology of ijtihad. Kuala Lumpur: Islamic Book Trust. 10. Mansur Noor. (2009). Revivalism and radicalism insoutheast asian Islam: a pattern or an anomaly?, New Zealand Journal Of Asian Studies 11, 1, 222-62. Usman Muhammad Bugaje. (1991). The tradition of tajdid In western bilad al-sudan: A study of The genesis, development and patterns Of islamic revivalism in the region 900 -1900 AD. (Doctoral Dissertation, University Of Khartoum, Sudan). Abdullah Alwi Hj. Hassan. (1999). Contribution ofmuslim scholars in the national development of malaysia. Seminar on regional muslim leadership. Paper presented at Dewan Kuliah Utama Akademi Pengajian Islam, Universiti Malaya.