Islamic Education Lapis

1

MADRASAH AND CONTEMPORARY CHALLENGE: Considering the Concept of Islamic Education Based on Integration M. Lutfi Mustofa, M.Ag.

Abstract: The contemporary fenomena that characterized by social change has pressured academic community into awareness of the need of self-adjusment, structurally or culturally. Without any exception, Islamic scholls also confronted with the problem of continuity and change as a logical consquency of its position in history and social life. Moreover, the acceleration of technology of communication, transportation, and information as the most prominent fenomena in this globalization era has impacted to human’s life. One of the most serius problem is, on account of the foundation of modern sciences and technology tends to degrade the roles of religion, so it brings the inclination of seeing life in a secular way. That’s way, to the Islamic school its problems is not only catch up on behind, more than this how to answer that contemporary challenge without redoing the same mistakes in the past. But to answer that problem shortly, Islamic schools must make balance both on the fundamental changes on institutional vision and mission, and also scientific ethos. That vision and mission of Islamic schools have to reflect a worldview supporting the growth and development of deep and strong scientific ethos appropriate with Islamic teachings. In the term of Nurcholish Madjid, that ethos must be able to look at an organic relation between science and faith, or faith and science. Keyword: Madrasah, Contemporary Challenge, Concept of Integration, and Islamic Education

Introduction The rapid growth of social change is one of many characteristics that can be seen by the society in this contemporary era of life. This fact, will bring the education world to an awareness of the need of self-adjusment, structurally or culturally. Eventhough, adaptation, according to Friere, is a form of a most fragile self defense,1 but this is needed by the education world in order to not to lose its context and empiric meaning. Nevertheless, adaptation is not the only way, because with adaptation only, the education could not change the world. Because, education, as one of humanization process, intend 1

Budhy Munawar-Rachman, “Pendidikan Sebagai Proses Transformasi Sosial: Teologi Perlu Belajar dari Filsafat Paulo Freire”, in Islam Pluralis: Wacana Kesetaraan Kaum Beriman (Jakarta: Paramadina, 2001), 373.

2

human to be the subject. To be the subject in its relationship with the world, quoting Friere, is “to name”. “To name” is “to act” temporarilly to the world by creating a culture.2 Within the current of the social change, acceleration of communication technology, transportation, and information are the most prominent fenomena. In Ahmed and Donnan’s term, this fenomena is called globalization,3 because the borders of culture, time, and teritory of countries and nations are fading away. This creates a smaller and reachable world. With this condition, globalization has impacts to human’s life. One of them is the inclination of seeing life in a secular way. According to Gellner, this happens because the foundation of new science and technology tends to degrade the role of religion.4 In the context of education, the opinion that separates science from religion has a strong implication. For instance, this will create many forms of reductionism toward cognitive, affective, and psycho-motoric domain in education or ontologic, epistemologic, and axiologic aspects in the science construction. That is the reason why it is not relevant not to create science and religion dialectics in our recent history. Because, when every education theory and paradigm is not able to explain the fenomena around them, in the reality some countries in secular social-politics are moving “right”. This fenomena, according to Johnson, shows the mark of the rise of collective consciousness that understands the important role of religion in social-cultural aspect of a country.5 What matters now is how Islamic education works for the dialectic mixture of science and religion, visa versa. When both of them show different trends, is it possible that dialectic comes into practical reality in Islamic schools (Madrasah)? Is it true that both of them can ”get along”? If true, how can it works epistemologically and what kind of instruments are needed on lerning process? These are the challenges that have to be answered by Madrasah and such Islamic education in higher level. 2

Ibid. For more about Paulo Freire, look for his three main works: Cultural Action for Freedom, (1972), Pedagogy of the Oppressed (1972), Education for Critical Consciousness (1973) this title then changed to Education: The Practice of Freedom (1976). 3 Akbar S. Ahmed and Hastings Donnan, “Islam in the Age of Postmodernity”, in Akbar S. Ahmed and Hastings Donnan, Islam, Globalization and Postmodernity (New York: Routledge, 1994), 1. 4 Ernest Gellner, “Foreword”, in Ahmed and Donnan, Islam, xi. 5 Benton Johnson, Religion and Politics in America: The Last Twenty Years, in Phillipe E. Hammond (ed.), The Sacred in a Secular Age (London: University of California Press, 1985), 301-316.

3

Islamic Education, Modernity, and Science The development of science in the end of 16th century had created different perception for western society than on its first era pioneered by Greek. Because, if science is “son” of philosophy, so the science tradition in modern western society was a continuation of ancient Greek tradition. Thus, according to Wibisono,6 science which is identical with philosophy, still had the color of myth in its first era. Then, in the times of pre-Socrates philosophers, philosophy was demythologized and then “science” was being born. From here until Aristotle, eventhough philosophy developed into a practical teaching, at the times of Augustinus and Thomas Aquinas philosophy had been developed to be alongside with religion. The meet of philosophy and religion found its strong foundation when it was held by moslem philosophers in 9-13th century. On that era, many fields of science were being born, such as: astronomy, medic, psychology, biology, algebra, geometry, art, architecture, etc. This development was not only because of the dynamic character in Helenism tradition, but it was because moslems on that era had scientific spirit and behavior which was inherited from the teaching of their religion.7 Such as: the spirit to honour logical thinking and searching of truth, and also the spirit to honour empiric evidence which was inherited from Prophet Ibrahim As., and Prophet Muhammad Saw.8 The spirit of science from the moslem on that era, according to Bakar, actually was born from their awareness of tawhid.9 To moslems, the awareness of God’s oneness 6

Koento Wibisono Siswomiharjo, “Gagasan Strategik tentang Kultur Keilmuan pada Pendidikan Tinggi,” in Achmad Charis Zubari dkk. (peny.), Aktualisasi Filsafat: Upaya Mengukir Masa Depan Peradaban, Jurnal Filsafat Edisi Khusus (Yogyakarta: Fakultas Filsafat Universitas Gajah Mada, 1997), xv. 7 Osman Bakar, Tauhid dan Sains: Esai-esai tentang Sejarah dan Filsafat Sains Islam (Bandung: Pustaka Hidayah, 1994), 12. 8 On many al-Quran verses and Hadits, there are orders for moslems to always think logically and appreciative toward science, wherever it comes from. There was a story that suggest moslems to learn to China. This inclusive behaviour that motivate the growth of islam intellectualism which was thriven on middle age, especially when it met Greek rationality. More in this read Komaruddin Hidayat, “Ketika Agama Menyejarah”, in PERTA: Jurnal Komunikasi Perguruan Tinggi Agama Islam, Vol. V/No.1/2002, (Jakarta: Ditperta Depag RI dan LP2AF, 2002), 26. 9 Osman Bakar, Tauhid, 11-12. Compare with Harun Nasution, Islam Rasional: Gagasan dan Pemikiran (Bandung: Mizan, 1996), 43-44.

4

is the most fundamental awareness of religion. Thus, every activities (religious or cultural) in their lives are breathed by that monotheism principle. Because of this spirit of tauhid, there is an opinion in Islam that every objective reality of this universe is a one whole unity. Cosmos, which is consists of physic and non-phisyc reality, is understood to be related every one and another, and form a united network through cosmis laws, as a manifestation of oneness of source and metaphysical origin, Allah SWT. In Islam, the unity of cosmos is an obvious evidence of Allah’s SWT oneness.10 Thus, spirit of science in searching of truth is not something that goes against the teaching of Islam, because it is the unseparated part of the spirit of tawhid. With this spirit, science becomes one of many instruments that take human to Oneness of Transcendence Reality itself.11 On the other hand, tawhid conciousness is a source of science spirit in every fields of moslem’s science. We can see that the relationship between religion and science in Islam is like two-sided coins, different but unseparated. The utilizing of ratio and science can not be separated from faith in Allah The Trancendence, from the teachings, rules, values, and general principles which were told to humans by revelations. Aside from that, science in Islam is also developed by inheriting whole human’s culture after distinguishing right and wrong, good and bad, or haq and bathil. In other words, science in Islam gives great attention to religion, visa versa. Because science is the way to understand the unity of cosmos which was told by religion. That spirit of tawhid and scientific exploration made Islam grew as world civilization power which was able to bridge and related local civilization fields to become a worldwide civilization. This was what as said by Nurcholish, that moslem society was the first humans that changed science from its first characteristics of parokialistic, nationalistic, and restricted only for certain regions or nations, to become cosmopolitans and universal.12 This was proved by the reality that there were many world-class scholars came from Islamic world, and their works influenced and incited the birth of western modern civilization. Because of that reason, we can understand 10

Look at al-Quran surah al-Anbiya’ (21) verse 22.

11

More on relationship between scientific logic and the Transcendence look at Fritjof Schuon, Logic and Transcendence (London: Perenial Books Ltd., 1975). 12 Nurcholish Madjid, Kaki Langit Peradaban Islam (Jakarta: Paramadina, 1997), 13.

5

Komaruddin13 statement that said that Greek philosophers and rational-empiric discourses developed in western society is no other than intelectual moslem’s important contribution that is admited in science world.14 Nevertheless, due to many complex reasons (which are impossible to be discussed here) Islamic civilization can not be preserved by moslem society on midcentury. Science’s spirit and ethos of this generation slowly degrade. Even, in the same time this degradation got worser and science tradition then moved from east to west. Philosophy as an activity that can be counted as logic, which by Aristotle was poietic science, practical science (in normative meaning like ethics and politic), and theoritic science, began to reducted. It is indeed that teoritic science was viewed as the most significant which by the founding father of empirism was divide into physics, mathematics, and first philosophy (metaphysic). But, moslem scholars on that time gave attention only for metaphysics. Even on this field, moslems was facing a great polemics. They became tired and absolutely left this field. On the other hand, in west, pioneered by Renaissance (15th century) and aufklarung (18th century) greek philosophy lernt by western scholars from moslem philosphers entered a new phase, got progressive, and modern. In the “touch” of Copernicus, Galilei Galileo, Kepler, Descartes, Kant, etc philosophy had given broad and deep influence for the development of western civilization. As what was happened to Islamic world, Greek philosophic thought had helped the west to to find the meaning of freedom in humanity. With that freedom, especially in thinking, the west that was far from civilization in 10 th century , began to experienced the important process of humanization. However, because of traumatic experience towards church, that did not give rooms for logical thinking outside bible, western

13

Komaruddin Hidayat, Ketika Agama, 26. More on this theme can be found in Mehdi Nakosteen, Kontribusi Islam atas Dunia Intelektual Barat-Deskripsi Analisis Abad Keemasan Islam (Surabaya: Risalah Gusti, 1996). 14

6

people aimed this freedom toward secularism. According to Koento,15 that was a life of human freedom from colony and sub colony of religion and church.16 This kind of philosophy that moved toward secularism, not only cause the religion to be abandoned, but also, on its radical concequences, even doubted the existance of God. In this context, an obvious indication can be seen on Friederich Nietzsche’s statement that said, “God is dead”.17 When the time comes, this phenomenon will create a world without God, or without religion. Or at least religion will be regarded as personal matter. Because of this reason, it is not a surprise if philosophy and religion stand on their own, each one develop based on its own fundament and direction of thinking. This differentiate process, then, continued with the banishment of philosophy from branches of science, each with their own methodology develop their own speciality intensively. Started with the detachment of physics and mathematics pioneered by Copernicus (1473-1543), Versalinus (1514-1564) and Isaac Newton (1642-1727), science was ripped from its roots of philosophy. This development especially reached its definitive form when Auguste Comte (1798-1857) with his grand theory, said that human’s mind development and society will reach their peak in positive phase, after they pass teologic and metaphysic phase. The meaning of positive here is the truth must be concrete, exact, accurate, and has function. With this kind of development, science in western world move remotely from every knowledge that in their opinion are not concrete, inmeasureable, and speculative. With this point of view, not only philosophy became uninteresting in western science, but religion was also viewed out-of-date even unhistoric and necglected. At this point,

15

Koento, Gagasan Strategik, xvii.

16

More explanation about “secular” and its difference with secularism and secularization can be found on many works, such as: Faisal Ismail, Percikan Pemikiran Islam (Yogyakarta: Bina Usaha, 1984); Nurcholis Madjid, Islam, Kemodernan dan keindonesiaan (Bandung: Mizan, 1987); Paul M. Van Buren, The Secular Meaning of the Gospel Based on an Analysis of its Languange (London: Billing and Sons Ltd., 1965) or Harvey Cox, The Secular City (London: Billing Sons Ltd., 1985), etc. 17 God is Dead means when humans kill their self potentials, then they become”Godkiller”, so that they are alienated from the real God. In western world, “God is Dead” means the loss of christian’s spirituality.

7

science development then created a new different western perception from when the paradigm was first planted by its pioneers. Up to 20th century, western science “revolution” was still happening. Many inventions rearranged previous established theories, but this development still can not move differentiation and de-religion-ism of science which became the characteristic of the so-called modern era.. On one side, western’s opinion and ethics has grew optimism toward science to rise life vitality, but on the other side, pesimism of its negative impact was getting real. This pesimism was not only haunting the consumers, but also the western society as the main producer. But in the last half of 20th century, science ethics with its point of view began to to face a new trend that gave more attention to spiritual world. John Naisbitt and Patricia Aburdence, in Megatrend 2000 mentioned this fenomena with term : New Age. An era that try to convince many people that the best way of solving social and personal problems--which has become parts of Western’s culture crissis that pushed the birth of New Age--is only when there are lots of people that have reach The Higher Consciousness.18 By that mean, according to Amin Abdullah, modernism with its tight differentiation character on every fields of life will be out-of-date.19 The Need of New Paradigm of Science to Step Out from Differentiation Problem Science has brought many progression in human’s life. With technology as its main product, humans have created “second realm”, so that their lives is no longer goes within nature rhytm and cycle. With science and technology, humans are able to create their future in their own way. In other words, today’s humans can not freed themselves from technology.20 Even, in many ways, technology seems to “involve” on matters that were considered as God’s zone. While problems like poverty, famine, and illiteracy are still survive in social reality. Whereas justice and honesty became rarities, and truth is easy to be distorted. This facts of humanity are not going along with the “dream” of science (das sollen), 18

Budhy, Islam Pluralis, 99. Amin Abdullah, “Reintegrasi Epistemologi Keilmuan Umum dan Agama,” dalam PERTA: Jurnal Komunikasi Perguruan Tinggi Islam, Vol. V/No. 1/2002, (Jakarta: Ditperta Depag RI dan LP2AF, 2002), 51. 19

20

Achmad Charris Zubair, “Landasan Aksiologi Ilmu Pengetahuan,” Seminar Paper for Fakultas Filsafat UGM, Yogyakarta, Oktober 1997, 7.

8

because at first, science and technolgy were meant to be an effort of human liberation, and as a helping hand in facing their problems. This discrepancy happened, because positivistic ideas tend to eliminate whole understanding obtained reflexively, especially obtained from a comprehension of faith. Aside, there is a trend to separate physical with non-physical world, material and non-material world, mundane and hereafter. 21 With this kind of trend, on a philosophic way, science and technology has brought humans to a fake truth, not the real truth. The development of science and technology also has brought alienation to human’s mind dimension. Humans began to loose contact with their own selves, with other humans, with the nature, and anything transcendence. Because of that, efforts and thoughts are needed to create new paradigm by asserting philosophy of science in the development of science and technology. This reposition is meant as a medium in perfecting the understanding of truth. That way, the function of religion is not only for ritual-ceremonial, but also as the peak of human’s discovery in searching of the real truth. This is the duty of philosophy of science. In other words, philosophy of science is not meant to create a new school of science that can not appreciate or admit the truth beyond mundane dimension. This will help human to erase their hesitation to choose between rationalism or religion, and between scientific or religious. Because, in the perspective of philosophy of science that “dilematic” problem like that is not supposed to happen. Awareness that comes from comprehension of philosophy will bring us to a phenomenon of the growth of a new spiritual understanding. Human will begin to realize that what they have learned from science and technology is just one side from life reality that is richer. There are many parts of life that can not be explained with science and technology. The indicator is the presence of epistologic polemic that always questions science’s legitimacy, validity, supremacy, and quality. With today’s science, humans are still tangled with basic problems such as: “metron”, “Heraklitos-Permenides Problems” (singular-plural, permanent-alteration), Kant’s problem about “das Ding an sich” and “Radio Pura”.22 These facts occurred because humans with their science have lost spiritualism in their existance. Nasr in Islam and the Pligh of Modern Man said that 21 22

Ibid.

A.M.W. Pranarka, Pendekatan Multi Interdisiplin Sebuah Refleksi Kefilsafatan, seminar paper for Fakultas Filsafat UGM, Yogyakarta, Oktober 1997,5.

9

humans are on the margin of their existance because they have made science and technology as God, move far away from the center. While they leave revelation-based religion-understanding and live on secularism.23 When modernism with its positivity puts positive science more dominan than others, religion becomes placed on a lowest structure. In this certain place where its position and function are not significant, it becomes initial difficulties of science to explain reality in humans’ life. Because of this reason, in Islam, a restructurization of science is absolutely needed. Religion must be put back as paradigm of science, because religion is the one who will take humans to the truth of divinity. Religion is looked as a principle that can give alternative solutions to solve every rational concept. The reason is simple, there are many things beyond our mind’s abilities, and beyond our daily experience, and these are the truth. To be free from dicotomy in their life, modern humans need to integrate values and meanings which are combined with science.24 For this need, there is only one subject that can teach and offer those values, religion. It is not hyperbolic because religion is indeed a source of meanings and values which is important and can be translated to development.25 Integrative view like this is due to a posivistical science that tend to reduct nature reality, including human as a living creature. For instance, in cosmology, science always put it away from its spiritual elements such as: God, angels, soul, etc. Universe is considered created without creator, and is arranged by an autunomous law of nature, steady and can not be changed by outside powers. Science’s opinion about humans, which by religion viewed as creautures with soul, mind, spirit, etc., is just viewed as physical creatures with complicated nerves system, who have no souls as immaterial substance. Here, humans do not have speciality, as what was given by philosophy as microcosmos; or by religion, as God representatives on earth.26

23

M. Amin Syukur, Menggugat Tasawuf: Sufisme dan Tanggung Jawab Sosial Abad 21 (Yogyakarta: Pustaka Pelajar, 1999), 112. 24 Fritjof Capra, The Turning Point: Science, Socienty and Rising Culture (London: Fontana Paperbacks, 1985), 118-119. 25 Azizan Baharuddin, “Thinking Science in the Muslim World: Integrating Science and Religion for Development”, Paper International Confrence on Religion and Science in the Post-Colonial World (Yogyakarta: Universitas Gajah Mada, 2-5 Januari, 2003), 1.

10

In Golshani’s opinion, neglection of science’s limitation and refusal of philosophy and religion in science is naivete. To him, science can not be separated with values, scientific works are filled with philosophic and religious opinions, and metaphysic has an important role almost at all scientific activities levels. In other words, according to Goshani, it is too simple to think that philosophic and ideologic commitment will never be a part of science structure.27 Moreover, Golshani said the opinion that views scientific activities to be free from values is just a myth. This is based on following reasons: 1. Scientific acitivity is a goal that aiming effort. This means some values has roles as guidance. For instance, the searching of truth is a value that becomes principle that aim many scientists 2. All scientific activities include some value judgements : 

Some ethics like honesty, justice, and integrity function as quality supervision mechanism on scientific efforts.



Value judgement is able to form scientist’s research or their theories options. For instance, Einstein and Heisenberg emphasize on their simplicity of physic’s theories. While Dirac emphasize on the beauty of the theories. The pragmatic consideration is many people’s criteria for theories’ options.28 To answer the problem of dichotomy such that madrasah take up the strategic

position. Therefore, madrasah must articulate itself to make science more integral on future. In the context of Islamity and Indonesia, however, the problem is not only catch up on behind, more than this how to answer that contemporary challenge without redoing the same mistakes. Within the current of this, Madrasah has opportunity to make harmony between science and religion. Ofcourse, this work is not readily available like wink or leaf through the hand. One of the problems, on account of Wibisono statement,29 that educative institution in Indonesia unheard of in account of century, so hasn’t placed the scientific tradition yet 26

Mulyadi Kartanegara, “Ketika Sains Bertemu Filsafat san Agama,” on jounal Relief, Vol.1, No.1, Januari 2003(Yogyakarata: Universitas Gajah Nada, 2003), 66. 27 Mehdi Golshani, “Science and the Sacred: Sacred Science vs. Secular Science, paper International Confrence on Religion and Science in the Post-Colonial World”. (Yogyakarta: Universitas Gajah Mada, 2-5 January, 2003), 8. 28 Ibid., 8-9. 29 Koento Wibisono, dalam Charris, Seminar Paper, xix

11

appropriately. Besides that, in the context of founding story, madrasah has a unique condition different from educative institutions else in general. First, It setted up not to aim at fulfill the need of academic only, but also religion, ideology, and politic. Second, as a continuation of such founding motive, the management of madrasah has been done by Department of Religious Affairs (Depag), not managed by Department of National Education (Depdiknas), the real institution in position to manage all educative institutions. The implication of founding story of madrasah such this, not only contribute to all educations cost taken from religious sector, not from budget of education, so It position at the point not different from “majlis taklim”, pilgrimate, mosque, and so on.30 But, also to be one factor of creating dualism system in education, there are intitutions of education in safing-guard on Depag and Diknas. Department of National Education is building up schools, concern SD (Basic Education), SMP (Junior High School), Senior High School (SMU), and University, whereas Department of Religious Affairs is managing Islamic school (madrasah) concerns Madrasah Ibtidaiyah, Tsanawiyah, Aliyah, IAIN, STAIN, UIN/UIIS, PTAIS, and Pesantren. This dualism, according to Mastuhu, has created an attitude both of Depag and Diknas claim each other, that their education system as the best. Then, that dualism of education protection also create an image, that “religious education” hobble around without scientific and technological approach, whereas “national education” has no religious and ethics values in running education. 31 Therefore, to enhance Islamic schools roles in development process, the Department of Religious Affairs should minimize the dualism by making development concept of integral Islamic school (madrasah terpadu). It means, that the main pilot project of madrasah today is how do they teach students all sciences, like economic, chemistry, physics, mathematic, biology, technic etc. with religious (Islamic) perspective, and visa versa, learning all religious subjects with scientific and technological approach. Surely, the development programme will have no any significance if not shortly balanced with the fundamental change on institutional vision and mission, and also Komaruddin Hidayat & Hendro Prasetyo (Ed.), Problem dan Prospek IAIN: Antologi Pendidikan Tinggi (Jakarta: Ditbinperta, Dirjen Binbaga Islam Depag RI., 2000), vii. 30

Mastuhu, Memberdayakan Sistem Pendidikan Islam, (Jakarta: Logos, 1999).

31

12

scientific ethos. That vision and mission of Islamic schools have to reflect a worldview supporting the growth and development of deep and strong scientific ethos appropriate with Islamic teachings. In the term of Nurcholish Madjid, that an ethos to be able to look at an organic relation between science and faith, or faith and science.32 Without that, the institutional development of Islamic schools as not enough as answering the historical challenge of modern era by importing sciences and thechnology from the West ad hoc, and based on expediency only. In the context of coming off the dualism crisis of educational system, so the development means to narrow the only scope of it activities, from the begining between the two departments become within It. Even, in the last context, it also be meant that development will only add the new problems for Islamic schools. In account of such scientific ethos can’t be formally constructed through learning only in classes, so it obligates an academic sphere that creating space for rational and moral increase by supporting the intellectual (cognitive) and religiousity (affective) of the students. For the need of this, so the model of integration between formal Islamic education (madrasah) system and traditional Islamic education (pesantren) is the most appropriate option, because by integrating system of madrasah and pesantren that, according to Muhammad Hatta, can be able to well internalize religious values and ethics will help madrasah to receive scientific ethos that able to look at the organic relation between science and faith, visa versa above. Besides that, the spirit and soul or Islamic scientific ethos based on faith and cosmopolite or universal stylize should color the curriculum of Islamic school. Without this serius enterprise, such Koento Wibisono’s statement,33 Islamic shools, such scholls in general, will become institution has no commitment to the enlightment, progress, and reform. The scientific integration not more than “imitation” only, because framed to the development of methodology based on paradigm and Western theories only. Someone’s way construct a building, according to illustration of Arief Furqan,34 so the curriculum is that blue print. If the design in that blue print is good, may be the building also will be good, (ofcourse, this also be influenced by the quality of the worker and its material). But, because the curriculum repair doesn’t even fell enough, Nurcholish Madjid, Kaki Langit Peradaban Islam (Jakarta: Paramadina, 1997), 27. Koento Wibisono, dalam Charris Zubair, Seminar Paper, xxi. 34 Arief Furqan, Kemana PTAIN akan Kita Bawa?, PERTA: Jurnal Komunikasi Perguruan Tinggi Islam, Vol. V/No. 1/2002, (Jakarta: Ditperta Depag RI dan LP2AF, 2002), 59 32 33

13

so on much less factors else that supporting to the successful of eduction, such silabus, teaching and learning process, human resources, environment, learning facilities, and leadership all of this must be reconstructed with the spirit and ethos of Islamity and modernity. Conclusion From above discussion, we can conclude that through philosophic arguments and latest inventions of science, the dichotomy opinion about science and religion must be corrected. Because, latest discovery on Quantum, for instance, at least has destroyed materialists’ assumption that the world is only material. Whereas, quantum physics has prove that physical element in an atom, is very unsignificant compared with its nonmaterial element, which is the most extensive part of atoms that build this universe. 35 This means, science, that view the world and its contents is physical and ca only be understood with observation of sensory perception is not completely true. On the contrary, with the latest inventions and discoveries on science and the development of philosophy theories, religion is slowly but sure begin to show the truth of itself. Because of this reason, religion and science certainly must have functional and dialectic relationship in an understandable framework that can be understood by human’s logic. This is because science that is based on observation of sensory perception, philosophy that based on logic, and religion that based on revelation is tend to complement each other.

Bibliografi Abdullah, Amin, “Reintegrasi Epistemologi Keilmuan Umum dan Agama,” dalam PERTA: Jurnal Komunikasi Perguruan Tinggi Islam, Vol. V/No. 1/2002, (Jakarta: Ditperta Depag RI dan LP2AF, 2002)

35

Mulyadhi Kartanegara, Menembus Batas Waktu Panorama Filsafat Islam (Bandung: Mizan, 2002), 162-163.

14

Ahmed, Akbar S. and Donnan, Hastings. “Islam in the Age of Postmodernity”, in Islam, Globalization and Postmodernity, ed. Akbar S. Ahmed and Hastings Donnan. New York: Routledge, 1994. Baharuddin, Azizan. “Thinking Science in the Muslim World: Integrating Science and Religion for Development,” in International Conference on Religion and Science in the Post-Colonial World, Yogyakarta: Universitas Gajah Mada, 2-5 Januari, 2003. Bakar, Osman. Tauhid dan Sains: Esai-esai tentang Sejarah dan Filsafat Sains Islam. Bandung: Pustaka Hidayah, 1994. Capra, Fritjof. The Turning Point: Science, Society and the Rising Culture. London: Fontana Paperbacks, 1985. Charris Zubair, Achmad. “Landasan Aksiologi Ilmu Pengetahuan” Paper for Conference in Faculty of Philosophy UGM, Yogyakarta, Oktober 1997. Cox, Harvey. The Secular City. London: Billing Sons Ltd., 1985. Golshani, Mehdi. “Science and the Sacred: Sacred Science vs. Secular Science,” Paper for International Conference on Religion and Science in the Post-Colonial World, Yogyakarta: Universitas Gajah Mada, 2-5 Januari, 2003. Hidayat, Komaruddin. “Ketika Agama Menyejarah,” PERTA: Jurnal Komunikasi Perguruan Tinggi Agama Islam, Vol. V/No.1/2002. Ismail, Faisal. Percikan Pemikiran Islam. Yogyakarta: Bina Usaha, 1984. Johnson, Benton. Religion and Politics in America: The Last Twenty Years, in The Sacred in a Secular Age, ed. Phillipe E. Hammond. London: University of California Press, 1985. Kartanegara. Mulyadi, “Ketika Sains Bertemu Filsafat dan Agama,” Relief, Vol. 1, No. 1, Januari 2003. ----------------. Menembus Batas Waktu Panorama Filsafat Islam. Bandung: Mizan, 2002. Madjid, Nurcholis. Islam, Kemodernan dan Keindonesiaan. Bandung: Mizan, 1987. ----------------. Kaki Langit Peradaban Islam. Jakarta: Paramadina, 1997. Munawar Rachman, Budhy. Islam Pluralis: Wacana Kesetaraan Kaum Beriman. Jakarta: Paramadina, 2001. Nakosteen, Mehdi. Kontribusi Islam atas Dunia Inetelektual Barat-Deskripsi Analisis Abad Keemasan Islam. Surabaya: Risalah Gusti, 1996. Nasution, Harun. Islam Rasional: Gagasan dan Pemikiran. Bandung: Mizan, 1996. Pranarka, A.M.W. “Pendekatan Multi Interdisiplin Sebuah Refleksi Kefilsafatan,” Paper for Conference, Faculty of Philosophy UGM, Yogyakarta, Oktober 1997. Schuon, Fritjof. Logic and Transcendence. London: Perenial Books Ltd., 1975. Syukur, M. Amin. Menggugat Tasawuf: Sufisme dan Tanggung Jawab Sosial Abad 21, Yogyakarta: Pustaka Pelajar, 1999.

15

Van Buren, Paul M. The Secular Meaning of the Gospel Based on an Analysis of Its Language. London: Billing and Sons Ltd., 1965. Wibisono Siswomihardjo, Koento. “Gagasan Strategik tentang Kultur Keilmuan pada Pendidikan Tinggi,” in Aktualisasi Filsafat: Upaya Mengukir Masa Depan Peradaban, peny. Achmad Charris Zubair dkk., Journal of Philosophy, Specific Edition. Yogyakarta: Fakultas Filsafat Universitas Gadjah Mada, 1997.

Curriculum Vitae

NAMA

: M. Lutfi Mustofa, M.Ag

16

TMPT DAN TGL LAHIR ALAMAT SEKARANG TELEPON/HP PEKERJAAN JABATAN TERAKHIR

: Malang, 10 Juli 1973 : Jl. Joyosuko No. 24 B Rt. 01 Rw. 12 Merjosari, Lowokwaru, Malang : 574198 / 081334631211 : Dosen Fakultas Psikologi Universitas Islam Negeri (UIN) Malang : Direktur Lembaga Kajian al-Qur’an dan Sains (LKQS) Universitas Islam Negeri (UIN) Malang

KARYA BUKU YANG DITERBITKAN (5 Tahun Terakhir) NO JUDUL a. Memadu Sains dan Agama b. Jejak Tokoh Pengembangan Universitas Islam Negeri Malang c. Intelektualisme Islam: Melacak Akar Integrasi Ilmu dan Agama d. Islam Agama Berkeadilan Gender: Memahami Kembali Status Perempuan dalam al-Qur’an

PENERBIT UIN Malang Press UIN Malang Press

TAHUN 2004 2004

UIN Malang Press

2006

UIN Malang Press

2007 (Proses Cetak)

MAKALAH DALAM JURNAL ILMIAH (5 Tahun Terakhir) NO JUDUL a. Kritik Ibnu Rusyd terhadap Teori Kosmologi Ibnu Sina b. Islam dan Negara dalam Sejarah Intelektualisme & Praktik Politik Muslim c. Problem Relasi Agama dan Sains di Perguruan Tinggi Islam: Telaah Sosiologi Pengetahuan d. Problem Kosmologi dalam Filsafat Ibnu Rusyd e. Kejahatan dan Persoalan Teodisi

NAMA JURNAL ULUL ALBAB Jurnal Toleransi

EDISI/TAHUN VoL. 2 Nomor 2 Tahun 2000 Vol. 1 Nomor 1 Tahun 2001

REFLEKTIKA

Vol. II/April 2003

ULUL ALBAB

Vo. 4 Nomor 2 Tahun 2002 Vol.1/ No.1/Januari 2004 Vol. I No. 01, Juni – Desember 2004 Vol. 2, No. 4, Januari 2005 Vol. 3. No. 2 Tahun 2006

Psikoislamika

f.

Manusia dalam Dunia Jurnal Lorong Multikultural g. Tipologi Pendekatan dalam Studi EL-JADID Islam: Perspektif Charles J. Adams h. Sejarah Perkembangan Jurnal Religion & Intelektualisme Islam di Bidang Science Tafsir al-Qur’an MAKALAH SEMINAR (Lokal/Nasional/Internasional) (5 Tahun Terakhir) NO a.

JUDUL Tipologi Pendekatan dalam Studi Islam: Perspektif Charles

TPT PRESENTASI IAIN Surabaya

SIFAT

TAHUN

Lokal

2003

17

b.

c.

d. e. f.

g.

h.

i. j. k. l. m.

J. Adams Prinsip-prinsip Keadilan Gender dalam Islam: Memahami Relasi-relasi Perempuan dalam Keluarga Memahami Studi Islam di Perguruan Tinggi Agama: Orientasi Awal bagi Mahasiswa Baru UIIS Malang Ibnu Rusyd dan Problem Eksistensi Tuhan Problem Kejahatan dan Beberapa Isu tentang Keadilan Tuhan (Teodisi) Benturan Agama dan Sains: Upaya Menemukan Pemahaman yang Integral dalam Bingkai Filsafat Manusia dalam Dunia Multikultural: Memahami Pemikiran Brian Fay tentang Sifat Dasar Penelitian Sosial Bentuk-bentuk Hubungan Individu dan Masyarakat dalam Realitas Sosial: Sebuah Refleksi Filsafat Sosial Perkembangan Intelektualisme Islam Indonesia dlm Bidang Tafsir al-Qur’an Memahami Fundamentalisme Islam dalam Dimensi Sosial Interrelasi Filsafat Ilmu, Filsafat Agama dan Filsafat Ilmu Agama MUSLIM TANPA MASJID: Trend Baru Islam di Indonesia Ibnu Rusyd dalam Polemik Kosmologi

UNISMA Malang

Lokal

2002

UIN Malang

Lokal

2004

UIN Malang

Lokal

2004

IAIN Surabaya

Lokal

2004

STAIN Kediri

Lokal

2004

IAIN Surabaya

Lokal

2004

Unibraw Malang

Lokal

2004

UIN Malang

Lokal

2004

Universitas Negeri Malang IAIN Surabaya

Lokal

2005

Lokal

2003

UIN Malang

Lokal

2005

UIN Malang

Lokal

2004

n.

KARYA PENELITIAN YANG DIHASILKAN (5 Tahun Terakhir) NO JUDUL a. Faktor-faktor Penyebab Putus Sekolah di Kelurahan

SIFAT Kelompok

FOUNDING Balaiwiyata GKJW

TAHUN 2004

18

b.

c.

d. e.

Kedungkandang Kecamatan Kedungkandang Kota Malang Respon Masyarakat Awam (IslamKristen) terhadap Dialog Kerukunan Antarumat Beragama di Kabupaten Malang Wacana Keagamaan Organisasi Mahasiswa Ekstra Kampus Universitas Islam Negeri (UIN) Malang: Kajian tentang Pola Pemikiran Teologi Mahasiswa di PMII Komisariat Sunan Ampel Malang Orientasi dan Kompetensi Dosen STAIN dalam Pengembangan Budaya Akademik Studi Eksplanatif Tipologi Pendekatan dalam Studi Islam

Malang Kelompok

Depag RI.

2002

Individu

Depag RI.

2005

Kelompok

Puslitbang Depag RI.

2006

Individu

Lemlit UIN Malang

2006

AKTIVITAS ILMIAH LAINNYA NO a. b. c. d. e. f. g. h.

i.

NAMA

TPT & WAKTU

Program Pelatihan Pengurusan Akademik Pelatihan Menjadi Penulis Buku Bedah Buku “Tuhan di antara Inul dan Gang Dolly” Dialog Lintas Agama “Keluar dari Belenggu Kapitalisasi Pendidikan” Lokakarya Kurikulum Psikologi Berbasis Kompetensi Seminar Nasional “Pemikiran Pendidikan Keislaman” Seminar Nasional “Menggagas UIN Malang ke Depan” Bedah Buku Pusaran Energi Ka’bah dan Terpesona di Sidratul Muntaha Launching dan Seminar Lembaga Studi Agama

UKM Malaysia, 2004 UIN Malang, 2003 UIN Malang, 2003

JENIS PARTISIPASI PENYAJI PARTISIPAN Peserta Peserta Moderator

Balaiwiyata Malang, 2003

Presenter

UIN Malang

Moderator

STAIN Samarinda, 2005

Peserta

UIN Malang, 2004

Moderator

ABM Malang Kucecwara, 2004

Pembanding

IAIN Sunan Ampel

Peserta

19

j.

k. l.

m.

dan Sosial (LSAS) IAIN Sunan Ampel Surabaya Workshop Pembelajaran Mata-kuliah Umum di Universitas Islam Negeri (UIN) Malang Workshop Penelitian Dosen di Lemlitbang UIN Malang Workshop “Realisasi Pendidikan Antikorupsi di UIN/IAIN Seluruh Indonesia Melalui Praktek Microteaching” International Conference of Said Nursi on Multicultural Education

Surabaya, 2005 UIN Malang, 2005

Peserta

UIN Malang, 2005

Peserta

UIN Malang, 10-12 Agustus 2006

Fasilitator

STAIN Kediri 28 Mei 2006

Peserta