Islamic Scientific Tradition Research Articles

Revitalisasi Integrasi Nalar Bayani, ‘Irfani dan Burhani dalam Pengembangan Pendidikan Pesantren

Along with the development of science and technology, Islamic education is challenged to participate in colouring and adapting the global world. This challenge is addressed differently; there are two attitudes in response to the development of western science and technology. First, cynicism towards the progress of the west. Secondly, appreciative attitude towards western progress. Both are used as benchmarks for the development of education. Islamic boarding schools appreciate the progress of western science from the good side by accrediting it that does not conflict with Islamic values ​​and still maintains Islamic scientific traditions.

Paradigma Al-Quran Dalam Tradisi Keilmuan Islam

Al-Quran as paradigm is the basic of scientific tradition in Islam, because al-Quran have the ability as the mode of thought, mode of inquiry, which than generates mode of knowing.In the Islamic scientific tradition, al-Quran is used as the main point that regulate many aspect of life, particularly as a basic education paradigm. The paradigm of al-Quran used as the relationship between revelation, reason, and science. So, this the basic beliefs of Islam, give stability and confidence to themself to the straight path of life and also herd them to the day hereafter. There is a symbiotic relationship between the Qur'an and science. In addition, the Qur'an has to indicate the main points and reflect on the education system. To make the Qur'an as scientific tradition of Islam, then we must seek to understand its meaning; clear the mind, heart and soul in building a heart to understand the Quran; realize that the Koran is the source of knowledge; and using the methodology of the Qur'an as a means of scientific thingking.

الخلفیة العلمیة للقیم فی التراث الإسلامی The Scientific Background of Values in Islamic Tradition

الخلفیة العلمیة للقیم فی التراث الإسلامی The Scientific Background of Values in Islamic Tradition

SIGNIFIKANSI ANALISIS ELENKTIK BAGI METODE STUDI AGAMA DI PERGURUAN TINGGI AGAMA ISLAM (PTAI)

In the context of modern science, Religious Studies is a branch of science that has been emerged in the “structure of plausibility” of Western traditions. As a scientific knowledge, Religious Studies differs from Theology and Philosophy in which scholars, like Friedrich Max Müller, applied the scientific and empirical method in their research. In this regard, Religious Studies would be a part of “positivistic sciences”. In applying those scientific approaches and methods at the Islamic Studies which has been held in Islamic universities like UIN, IAIN, and STAIN, and other high educations in Indonesia will cause epistemological and axiological problem. Inter-relationship between subject and object is a main obstacle of this discipline. The method of Western sciences is constructed by empirical approach an sich while Islamic scientific tradition reflected by conviction which proved by empirical approach known as sui generis cum doctriner method. According to that problem, by applying Karl Manheim’s ‘structure of plausibility’ and Foucault’s ‘archaeology of knowledge’, this article attempts to explore the roots of epistemology of Religious Studies in Islamic higher education institution. Furthermore, this article also attempts to introduce the analysis model of Religious Studies in the Islamic institution namely elenctic method. This method assumes that religious phenomena can be analyzed by two phases, firstly by describing all of religious phenomena as what is understood by its adherents, and secondly by analyzing those religious phenomena with theoretical approaches

RE-MAPPING PENDIDIKAN ‘ULŪM AL-QUR’ĀN DI PERGURUAN TINGGI AGAMA ISLAM (PTAI)

This article attempts to explain and describe real condition of ‘ulūm al-Qur’ān teaching within Islamic Higher Education Institute in Indonesia. Some findings of the research show that the discipline sould be re-mapped and revitalized in order to maintain and keep the Islamic scientific tradition which has deep Islamic rooted but it the same time open to adopt new methods of Quranic exegesis from other as long as has been Islamized so that compliant and in line with the Islamic values and Islamic religious tradition.

PERAN UNIVERSITAS NEGERI (UIN) MENYONGSONG KEBANGKITAN TRADISI KEILMUAN ISLAM

Abstract: Transformation of the State Islamic Institute (IAIN) to the State Islamic University (UIN), can be seen as a necessity of history and civilization. The process of transformation of higher education institutions of Islam is actually already happened several times. Beginning of the institutional status of official academy Ministry of Religious Affairs, the Department of Religious Science Academy name (ADIA). First, the presence of UIN faced with the global era and the third millennium. Global era marked by the rise of science and technology. Along with it, social thought and humanities dealing with a new outlook, known as postmodernism, poststructuralism (Franz Dahler and Eka Budianta, 2000: 84). The third millennium is characterized by a shift in the value system that refers to the permissiveness (permissive). Secondly, with this transformation UIN faced with the preparedness to meet new status bears, namely the university. These changes however, needs to be supported by changes in patterns and ways of thinking of the Pengola or academicians who preceded by paradigm change. Building kelimuan tradition is a milestone in the development of the supporting values of Islam in the realm of civilization built on the UIN. The formation of the scientific tradition directly related to the values contained in the primary sources of Islam, namely the Qur'an and Hadith. UIN realization through the transformation process at least not limited to institutional alone. Moreover UIN also required to develop themselves, to change the paradigm, the paradigm refers to the Qur'an (derived from the values of the teachings of the Qur'an), as was done by Muslim scientists Classical era in building the Islamic scientific tradition . Muslim scientists motivated motivated by the values of the teachings of the Qur'an. At least realized, that a system of doctrine, not useful, and it will not bring good life promised, if not implemented (Majid, 1992: xiv- xivi). Keywords: UIN, the transformation of science, the

Model for the Development of Science and Humanities Curriculum in Islamic Universities

This paper elaborates the model for the curriculum development of science and humanities for Islamic university. The model is based on the theory of worldview, the process of which begins from learning life structure, world structure and extends to the concept of knowledge, human and value. The last three concepts are sought at university level, yet the curriculum at this level should be directed, at the first place towards scientific mentality. Therefore, students should acquire skills and know-how as well as critical thinking to reach such mentality , rather than to give huge load of courses unnecessarily . With those principles action plan for the curriculum development of our universities should be as follows: Two or three courses at introductory level; Two or three required courses in sub-fields of the students; Two or three elective course in the field of the student; Two courses in Islamic scientific tradition; One or two courses in the methodology and logic of Islamic scientific tradition; Two courses in the philosophy and adab of Islamic scientific tradition; The rest are elective courses such as logic, and introductory courses in philosophy and sociology . To be conversant of Islamic scientific tradition, for example student should be given a good grounding in the history of Islamic scientific tradition. The course to be given for this purpose is not a simple history of science in Islamic civilization; it is rather a course which is designed to teach the historical continuity of Islamic scientific tradition.

Arun Bala, The Dialogue of Civilizations in the Birth of Modern Science

Arun Bala has produced a significant and timely book addressing the roots of contemporary civilisational misunderstanding between European-American exceptionalism and the emergent global cosmopolitan worldview. Bala is a reputable physicist who taught history and philosophy of science at the National University of Singapore, and presently heads a project at Singapore’s Institute of Southeast Asian Studies studying the Chinese, Indian and Islamic scientific traditions with their role in the rise of modern science in Europe. His book brims with concise condensations of controversies in the history of science that convey the gist of complex issues in a fluid digestible style. It unveils vast historical perspectives linking continents and weaving through centuries, replete with comparative analyses of major intellectual, scientific and cosmological topics. It also sparkles with genuine insights proffered as hypotheses awaiting criticism and testing.

Lessons from the History of the Concept of the Ray for Teaching Geometrical Optics

There are two indisputable findings in science education research. First, students go to school with some intuitive beliefs about the natural world and physical phenomena that pose an obstacle to the learning of formal science. Second, these beliefs result from the confluence of two factors, namely, their everyday experience as they interact with the world around them and a set of operational constraints or principles that channel both perceptually and conceptually the way these experiences are perceived and interpreted. History of science suggests that the theories of early scientists through which they sought to explain physical phenomena relied mostly on ideas that closely fitted their experiences of the relevant phenomena. This characteristic of the early scientific ideas is the root of the epistemological difficulties that early scientists faced in their attempts to explain the phenomena. In this paper, we focus on the early theories in optics (from ancient Greek to the late Islamic scientific traditions) and argue that students face some of the same epistemological problems as early scientists in explaining vision and optical phenomena for the reason that students’ intuitive beliefs are also closely tied to particular phenomena and as a result the underlying notions are fragmentary and lack the necessary generality that would allow them to cover many disparate phenomena. Knowledge of these epistemological problems can help the instructor to identify the key elements for a better understanding of the formal theory of optics and, in turn, lead to a more effective instruction.

The Possibilities of New Perspectives for Social Sciences: An Analysis Based on Ibn Khaldun's Theory of Umrân

AbstractThe major obstacle in reinterpreting and reconstructing the cultural accumulation of the Civilisation of Islam is not only the unawareness of Muslim scholars of their heritage, but also their willingness to employ western perspectives to utilise this heritage. In order to overcome this tragedy, social sciences should be criticised through vivid and constructive analyses; and Islamic scientific tradition should be reinterpreted in a comprehensive manner. Instead of basic model transfers from the west, the original sources should be re-analysed. Ibn Khaldun and his Muqaddimah present an invaluable opportunity in that respect. However, modern scholarship contextualises Ibn Khaldun in anachronic ways, which in turn preclude the possibility of reproducing new scientific traditions. Indeed, Ibn Khaldun's conception of science rises on three pillars, complementing one another that are a comprehensive perception of universe, a historical consciousness, and a metaphysics of society. These three factors are interrelatedly systematised in the 'ilm al-umrân whose main theme of reference is tawhid in the traditional Islamic thought. Different stages of knowledge overlap in the epistemology of The Muqaddimah. The basic principles of Islamic thought are systematised in the framework of Qur'anic ontological presumptions. Hence, the principles of common origin of the existence, tawhid, and the hierarchical absolution of Allah were continued. Therefore, this article will offer the Umrân (scienza nouva) of Ibn Khaldun as an opportunity to release the social sciences from its ontological dilemmas.

Oversimplifying the Islamic Scientific Tradition

Oversimplifying the Islamic Scientific Tradition

Towards a Unified Approach to the Shari'ah and Social Inference

Forging a new methodology capable of analyzing complicated socialphenomena on the one hand, and facilitating the derivation of rules andconcepts from divine revelation on the other, is one of the paramountconcerns of contemporary Islamic scholarship and the sole concern of thispaper. In dealing with this concern the paper pursues two main themes.First, an attempt is made to underscore the need for reestablishing revelationas a primary source of social theorizing. Second, a primordialmodel of a unified methodological approach for analyzing both revealedtexts and social phenomena is outlined.The first difficulty confronting any attempt to develop an alternativemethodological approach, especially one rooted in Islamic ontology, liesin the exclusion of divine revelation from the realm of science. This exclusionoriginated within the confines of western scientific traditions dueto internal conflict between western religious and scientific communities.While revelation and science were never perceived as mutually exclusivein the Islamic scientific tradition, modern Muslim scholars cannot ignorethe fact that divine revelation is out of place in contemporary scientificactivities. Thus we choose to begin by exploring the grounds for recognizingrevelation as a major soufie of scientific knowledge.The campaign against revealed knowledge, which led to its exclusionfrom western science, consisted of two phases: a) revelation was equatedfilst with ungrounded metaphysics and established as a rival knowledgein contrast to knowledge deemed as true by reason (Locke 1977), and b)it was then asserted, a la Kant (1969), that scientific activity should beconfined to empirical reality, since human reason cannot ascertain transcendentalreality. We argue that scientific activity presupposes ...