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 communi-cation, 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

1Budhy 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.

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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.

2Ibid. 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).3Akbar 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), 1.4Ernest Gellner, “Foreword”, in Ahmed and Donnan, Islam, xi.5Benton 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.

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Islamic Education, Modernity, and Science

The development of science in the end of 16 th 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

6Koento 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.7Osman Bakar, Tauhid dan Sains: Esai-esai tentang Sejarah dan Filsafat Sains Islam (Bandung: Pustaka Hidayah, 1994), 12.8On 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. 9Osman Bakar, Tauhid, 11-12. Compare with Harun Nasution, Islam Rasional: Gagasan dan Pemikiran (Bandung: Mizan, 1996), 43-44.

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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

10Look at al-Quran surah al-Anbiya’ (21) verse 22.11More on relationship between scientific logic and the Transcendence look at Fritjof Schuon , Logic and Transcendence (London: Perenial Books Ltd., 1975).12Nurcholish Madjid, Kaki Langit Peradaban Islam (Jakarta: Paramadina, 1997), 13.

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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 mid-

century. 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 10th 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

13Komaruddin Hidayat, Ketika Agama, 26.14More on this theme can be found in Mehdi Nakosteen, Kontribusi Islam atas Dunia Intelektual Barat-Deskripsi Analisis Abad Keemasan Islam (Surabaya: Risalah Gusti, 1996).

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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,

15Koento, Gagasan Strategik, xvii.16More 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.17God is Dead means when humans kill their self potentials, then they become”God-killer”, so that they are alienated from the real God. In western world, “God is Dead” means the loss of christian’s spirituality.

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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),

18Budhy, Islam Pluralis, 99.19Amin 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. 20Achmad Charris Zubair, “Landasan Aksiologi Ilmu Pengetahuan,” Seminar Paper for Fakultas Filsafat UGM, Yogyakarta, Oktober 1997, 7.

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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 Ibid.22A.M.W. Pranarka, Pendekatan Multi Interdisiplin Sebuah Refleksi Kefilsafatan, seminar paper for Fakultas Filsafat UGM, Yogyakarta, Oktober 1997,5.

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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

23M. Amin Syukur, Menggugat Tasawuf: Sufisme dan Tanggung Jawab Sosial Abad 21 (Yogyakarta: Pustaka Pelajar, 1999), 112. 24Fritjof Capra, The Turning Point: Science, Socienty and Rising Culture (London: Fontana Paperbacks, 1985), 118-119. 25Azizan 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.

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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

26Mulyadi Kartanegara, “Ketika Sains Bertemu Filsafat san Agama,” on jounal Relief, Vol.1, No.1, Januari 2003(Yogyakarata: Universitas Gajah Nada, 2003), 66. 27Mehdi 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. 28Ibid., 8-9.29Koento Wibisono, dalam Charris, Seminar Paper, xix

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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

30Komaruddin Hidayat & Hendro Prasetyo (Ed.), Problem dan Prospek IAIN: Antologi Pendidikan Tinggi (Jakarta: Ditbinperta, Dirjen Binbaga Islam Depag RI., 2000), vii.31Mastuhu, Memberdayakan Sistem Pendidikan Islam, (Jakarta: Logos, 1999).

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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, 32Nurcholish Madjid, Kaki Langit Peradaban Islam (Jakarta: Paramadina, 1997), 27.33Koento Wibisono, dalam Charris Zubair, Seminar Paper, xxi.34Arief 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

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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 non-

material 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)

35Mulyadhi Kartanegara, Menembus Batas Waktu Panorama Filsafat Islam (Bandung: Mizan, 2002), 162-163.

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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.

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Van Buren, Paul M. The Secular Meaning of the Gospel Based on an Analysis of Its Language. London: Billing and Sons Ltd., 1965.

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Curriculum Vitae

NAMA : M. Lutfi Mustofa, M.Ag

15

TMPT DAN TGL LAHIR : Malang, 10 Juli 1973ALAMAT SEKARANG : Jl. Joyosuko No. 24 B Rt. 01 Rw. 12 Merjosari,

Lowokwaru, MalangTELEPON/HP : 574198 / 081334631211PEKERJAAN : Dosen Fakultas Psikologi Universitas Islam

Negeri (UIN) MalangJABATAN TERAKHIR : Direktur Lembaga Kajian al-Qur’an dan Sains

(LKQS) Universitas Islam Negeri (UIN) Malang

KARYA BUKU YANG DITERBITKAN (5 Tahun Terakhir)

NO JUDUL PENERBIT TAHUNa. Memadu Sains dan Agama UIN Malang Press 2004b. Jejak Tokoh Pengembangan

Universitas Islam Negeri MalangUIN Malang Press 2004

c. Intelektualisme Islam: Melacak Akar Integrasi Ilmu dan Agama

UIN Malang Press 2006

d. Islam Agama Berkeadilan Gender: Memahami Kembali Status Perempuan dalam al-Qur’an

UIN Malang Press 2007 (Proses Cetak)

MAKALAH DALAM JURNAL ILMIAH (5 Tahun Terakhir)

NO JUDUL NAMA JURNAL EDISI/TAHUNa. Kritik Ibnu Rusyd terhadap Teori

Kosmologi Ibnu SinaULUL ALBAB VoL. 2 Nomor 2

Tahun 2000b. Islam dan Negara dalam Sejarah

Intelektualisme & Praktik Politik Muslim

Jurnal Toleransi Vol. 1 Nomor 1 Tahun 2001

c. Problem Relasi Agama dan Sains di Perguruan Tinggi Islam: Telaah Sosiologi Pengetahuan

REFLEKTIKA Vol. II/April 2003

d. Problem Kosmologi dalam Filsafat Ibnu Rusyd

ULUL ALBAB Vo. 4 Nomor 2 Tahun 2002

e. Kejahatan dan Persoalan Teodisi Psikoislamika Vol.1/ No.1/Januari 2004

f. Manusia dalam Dunia Multikultural

Jurnal Lorong Vol. I No. 01, Juni – Desember 2004

g. Tipologi Pendekatan dalam Studi Islam: Perspektif Charles J. Adams

EL-JADID Vol. 2, No. 4, Januari 2005

h. Sejarah Perkembangan Intelektualisme Islam di Bidang Tafsir al-Qur’an

Jurnal Religion & Science

Vol. 3. No. 2 Tahun 2006

MAKALAH SEMINAR (Lokal/Nasional/Internasional) (5 Tahun Terakhir)

NO JUDUL TPT PRESENTASI

SIFAT TAHUN

a. Tipologi Pendekatan dalam Studi Islam: Perspektif Charles

IAIN Surabaya Lokal 2003

16

J. Adamsb. Prinsip-prinsip Keadilan Gender

dalam Islam: Memahami Relasi-relasi Perempuan dalam Keluarga

UNISMA Malang Lokal 2002

c. Memahami Studi Islam di Perguruan Tinggi Agama: Orientasi Awal bagi Mahasiswa Baru UIIS Malang

UIN Malang Lokal 2004

d. Ibnu Rusyd dan Problem Eksistensi Tuhan

UIN Malang Lokal 2004

e. Problem Kejahatan dan Beberapa Isu tentang Keadilan Tuhan (Teodisi)

IAIN Surabaya Lokal 2004

f. Benturan Agama dan Sains: Upaya Menemukan Pemahaman yang Integral dalam Bingkai Filsafat

STAIN Kediri Lokal 2004

g. Manusia dalam Dunia Multikultural: Memahami Pemikiran Brian Fay tentang Sifat Dasar Penelitian Sosial

IAIN Surabaya Lokal 2004

h. Bentuk-bentuk Hubungan Individu dan Masyarakat dalam Realitas Sosial: Sebuah Refleksi Filsafat Sosial

Unibraw Malang Lokal 2004

i. Perkembangan Intelektualisme Islam Indonesia dlm Bidang Tafsir al-Qur’an

UIN Malang Lokal 2004

j. Memahami Fundamentalisme Islam dalam Dimensi Sosial

Universitas Negeri Malang

Lokal 2005

k. Interrelasi Filsafat Ilmu, Filsafat Agama dan Filsafat Ilmu Agama

IAIN Surabaya Lokal 2003

l. MUSLIM TANPA MASJID: Trend Baru Islam di Indonesia

UIN Malang Lokal 2005

m. Ibnu Rusyd dalam Polemik Kosmologi

UIN Malang Lokal 2004

n.

KARYA PENELITIAN YANG DIHASILKAN (5 Tahun Terakhir)

NO JUDUL SIFAT FOUNDING TAHUNa. Faktor-faktor Penyebab Putus

Sekolah di Kelurahan Kelompok Balaiwiyata

GKJW 2004

17

Kedungkandang Kecamatan Kedungkandang Kota Malang

Malang

b. Respon Masyarakat Awam (Islam-Kristen) terhadap Dialog Kerukunan Antarumat Beragama di Kabupaten Malang

Kelompok Depag RI. 2002

c. Wacana Keagamaan Organisasi Mahasiswa Ekstra Kampus Universitas Islam Negeri (UIN) Malang: Kajian tentang Pola Pemikiran Teologi Mahasiswa di PMII Komisariat Sunan Ampel Malang

Individu Depag RI. 2005

d. Orientasi dan Kompetensi Dosen STAIN dalam Pengembangan Budaya Akademik

Kelompok Puslitbang Depag RI.

2006

e. Studi Eksplanatif Tipologi Pendekatan dalam Studi Islam

Individu Lemlit UIN Malang

2006

AKTIVITAS ILMIAH LAINNYA

NO NAMA TPT & WAKTU JENIS PARTISIPASIPENYAJI PARTISIPAN

a. Program Pelatihan Pengurusan Akademik

UKM Malaysia, 2004

Peserta

b. Pelatihan Menjadi Penulis Buku

UIN Malang, 2003

Peserta

c. Bedah Buku “Tuhan di antara Inul dan Gang Dolly”

UIN Malang, 2003

Moderator

d. Dialog Lintas Agama “Keluar dari Belenggu Kapitalisasi Pendidikan”

Balaiwiyata Malang, 2003

Presenter

e. Lokakarya Kurikulum Psikologi Berbasis Kompetensi

UIN Malang Moderator

f. Seminar Nasional “Pemikiran Pendidikan Keislaman”

STAIN Samarinda, 2005

Peserta

g. Seminar Nasional “Menggagas UIN Malang ke Depan”

UIN Malang, 2004

Moderator

h. Bedah Buku Pusaran Energi Ka’bah dan Terpesona di Sidratul Muntaha

ABM Malang Kucecwara,

2004

Pembanding

i. Launching dan Seminar Lembaga Studi Agama

IAIN Sunan Ampel

Peserta

18

dan Sosial (LSAS) IAIN Sunan Ampel Surabaya

Surabaya, 2005

j. Workshop Pembelajaran Mata-kuliah Umum di Universitas Islam Negeri (UIN) Malang

UIN Malang, 2005

Peserta

k. Workshop Penelitian Dosen di Lemlitbang UIN Malang

UIN Malang, 2005

Peserta

l. Workshop “Realisasi Pendidikan Antikorupsi di UIN/IAIN Seluruh Indonesia Melalui Praktek Microteaching”

UIN Malang, 10-12 Agustus

2006

Fasilitator

m. International Conference of Said Nursi on Multicultural Education

STAIN Kediri 28 Mei 2006

Peserta

19