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 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

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.
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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.

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 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 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.
14
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).
 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”God-
killer”, 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:
19

Jurnal Komunikasi Perguruan Tinggi Islam, Vol. V/No. 1/2002, (Jakarta: Ditperta Depag RI dan
LP2AF, 2002), 51.
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
Ibid.
22
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
30

Pendidikan Tinggi (Jakarta: Ditbinperta, Dirjen Binbaga Islam Depag RI., 2000), vii.
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,
32
Nurcholish Madjid, Kaki Langit Peradaban Islam (Jakarta: Paramadina, 1997), 27.
33
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
 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 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

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2002), 162-163.
 14

Ahmed, Akbar S. and Donnan, Hastings. “Islam in the Age of Postmodernity”, in Islam,
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Van Buren, Paul M. The Secular Meaning of the Gospel Based on an Analysis of Its
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Curriculum Vitae

NAMA : M. Lutfi Mustofa, M.Ag

 16

TMPT DAN TGL LAHIR : Malang, 10 Juli 1973

ALAMAT SEKARANG : Jl. Joyosuko No. 24 B Rt. 01 Rw. 12 Merjosari,
Lowokwaru, Malang
TELEPON/HP : 574198 / 081334631211
PEKERJAAN : Dosen Fakultas Psikologi Universitas Islam
Negeri (UIN) Malang
JABATAN 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 TAHUN
a. Memadu Sains dan Agama UIN Malang Press 2004
b. Jejak Tokoh Pengembangan UIN Malang Press 2004
Universitas Islam Negeri Malang
c. Intelektualisme Islam: Melacak UIN Malang Press 2006
Akar Integrasi Ilmu dan Agama
d. Islam Agama Berkeadilan Gender: UIN Malang Press 2007 (Proses
Memahami Kembali Status Cetak)
Perempuan dalam al-Qur’an

MAKALAH DALAM JURNAL ILMIAH (5 Tahun Terakhir)

NO JUDUL NAMA JURNAL EDISI/TAHUN
a. Kritik Ibnu Rusyd terhadap Teori ULUL ALBAB VoL. 2 Nomor 2
Kosmologi Ibnu Sina Tahun 2000
b. Islam dan Negara dalam Sejarah Jurnal Toleransi Vol. 1 Nomor 1
Intelektualisme & Praktik Politik Tahun 2001
Muslim
c. Problem Relasi Agama dan Sains REFLEKTIKA Vol. II/April 2003
di Perguruan Tinggi Islam:
Telaah Sosiologi Pengetahuan
d. Problem Kosmologi dalam ULUL ALBAB Vo. 4 Nomor 2
Filsafat Ibnu Rusyd Tahun 2002
e. Kejahatan dan Persoalan Teodisi Psikoislamika Vol.1/ No.1/Januari
2004
f.Manusia dalam Dunia Jurnal Lorong Vol. I No. 01, Juni
Multikultural – Desember 2004
g. Tipologi Pendekatan dalam Studi EL-JADID Vol. 2, No. 4,
Islam: Perspektif Charles J. Adams Januari 2005
h. Sejarah Perkembangan Jurnal Religion & Vol. 3. No. 2 Tahun
Intelektualisme Islam di Bidang Science 2006
Tafsir al-Qur’an
MAKALAH SEMINAR (Lokal/Nasional/Internasional) (5 Tahun Terakhir)
NO JUDUL TPT SIFAT TAHUN
PRESENTASI
a. Tipologi Pendekatan dalam IAIN Surabaya Lokal 2003
Studi Islam: Perspektif Charles
 17

J. Adams
b. Prinsip-prinsip Keadilan Gender UNISMA Malang Lokal 2002
dalam Islam: Memahami
Relasi-relasi Perempuan dalam
Keluarga
c. Memahami Studi Islam di UIN Malang Lokal 2004
Perguruan Tinggi Agama:
Orientasi Awal bagi Mahasiswa
Baru UIIS Malang
d. Ibnu Rusyd dan Problem UIN Malang Lokal 2004
Eksistensi Tuhan
e. Problem Kejahatan dan IAIN Surabaya Lokal 2004
Beberapa Isu tentang Keadilan
Tuhan (Teodisi)
f. Benturan Agama dan Sains: STAIN Kediri Lokal 2004
Upaya Menemukan Pemahaman
yang Integral dalam Bingkai
Filsafat
g. Manusia dalam Dunia IAIN Surabaya Lokal 2004
Multikultural: Memahami
Pemikiran Brian Fay tentang
Sifat Dasar Penelitian Sosial
h. Bentuk-bentuk Hubungan Unibraw Malang Lokal 2004
Individu dan Masyarakat dalam
Realitas Sosial: Sebuah Refleksi
Filsafat Sosial
i. Perkembangan Intelektualisme UIN Malang Lokal 2004
Islam Indonesia dlm Bidang
Tafsir al-Qur’an
j. Memahami Fundamentalisme Universitas Lokal 2005
Islam dalam Dimensi Sosial Negeri Malang
k. Interrelasi Filsafat Ilmu, Filsafat IAIN Surabaya Lokal 2003
Agama dan Filsafat Ilmu
Agama
l. MUSLIM TANPA MASJID: UIN Malang Lokal 2005
Trend Baru Islam di Indonesia
m. Ibnu Rusyd dalam Polemik UIN Malang Lokal 2004
Kosmologi
n.

KARYA PENELITIAN YANG DIHASILKAN (5 Tahun Terakhir)

NO JUDUL SIFAT FOUNDING TAHUN
a. Faktor-faktor Penyebab Putus Kelompok Balaiwiyata 2004
Sekolah di Kelurahan GKJW
 18

Kedungkandang Kecamatan Malang

Kedungkandang Kota Malang
b. Respon Masyarakat Awam (Islam- Kelompok Depag RI. 2002
Kristen) terhadap Dialog
Kerukunan Antarumat Beragama di
Kabupaten Malang
c. Wacana Keagamaan Organisasi Individu Depag RI. 2005
Mahasiswa Ekstra Kampus
Universitas Islam Negeri (UIN)
Malang: Kajian tentang Pola
Pemikiran Teologi Mahasiswa di
PMII Komisariat Sunan Ampel
Malang
d. Orientasi dan Kompetensi Dosen Kelompok Puslitbang 2006
STAIN dalam Pengembangan Depag RI.
Budaya Akademik
e. Studi Eksplanatif Tipologi Individu Lemlit UIN 2006
Pendekatan dalam Studi Islam Malang

AKTIVITAS ILMIAH LAINNYA

JENIS PARTISIPASI
NO NAMA TPT & WAKTU
PENYAJI PARTISIPAN
a. Program Pelatihan UKM Malaysia, Peserta
Pengurusan Akademik 2004
b. Pelatihan Menjadi Penulis UIN Malang, Peserta
Buku 2003
c. Bedah Buku “Tuhan di UIN Malang, Moderator
antara Inul dan Gang 2003
Dolly”
d. Dialog Lintas Agama Balaiwiyata Presenter
“Keluar dari Belenggu Malang, 2003
Kapitalisasi Pendidikan”
e. Lokakarya Kurikulum UIN Malang Moderator
Psikologi Berbasis
Kompetensi
f. Seminar Nasional STAIN Peserta
“Pemikiran Pendidikan Samarinda, 2005
Keislaman”
g. Seminar Nasional UIN Malang, Moderator
“Menggagas UIN Malang 2004
ke Depan”
h. Bedah Buku Pusaran ABM Malang Pembanding
Energi Ka’bah dan Kucecwara,
Terpesona di Sidratul 2004
Muntaha
i. Launching dan Seminar IAIN Sunan Peserta
Lembaga Studi Agama Ampel
 19

dan Sosial (LSAS) IAIN Surabaya, 2005

Sunan Ampel Surabaya
j. Workshop Pembelajaran UIN Malang, Peserta
Mata-kuliah Umum di 2005
Universitas Islam Negeri
(UIN) Malang
k. Workshop Penelitian UIN Malang, Peserta
Dosen di Lemlitbang UIN 2005
Malang
l. Workshop “Realisasi UIN Malang, Fasilitator
Pendidikan Antikorupsi di 10-12 Agustus
UIN/IAIN Seluruh 2006
Indonesia Melalui Praktek
Microteaching”
m. International Conference STAIN Kediri Peserta
of Said Nursi on 28 Mei 2006
Multicultural Education