Jurnal Pendidikan Islam INTEGRATION OF RELIGION AND SCIENCE IN ISLAMIC UNIVERSITIES

The Integration Project of Islam and Science in Indonesia in particular has gained momentum in the last ten years. Several Islamic higher education institutions have transformed themselves from STAIN/IAIN into UIN, a step that some consider scientific ijtihad in integrating science and Islam at Islamic universities. This step of status transfer was also accompanied by the growth of buildings that all looked like “Inpres Primary Schools” in remote areas, into magnificent and modern campuses. Physical development can be said to be successful, because the image of Islamic universities that have transformed into universities is not inferior to other universities, which have long been established and manage various scientific disciplines.


A. Introduction
The most basic question of the big theme of the integration of Islam and science is what really happened to Islamic universities? What is the conceptual framework for the integration of Islam into science? If the two basic questions above have been answered correctly, then the next question arises, how is the development of pure Islamic scientific subjects (usuhuluddin, sharia, tarbiyah )?
What are the benefits for mankind as a whole?
The Integration Project of Islam and Science in Indonesia in particular has gained momentum in the last ten years. Until now, in the PTAI environment in Physical development can be said to be successful, because the image of Islamic universities that have transformed into universities is not inferior to other universities, which have long been established and manage various scientific disciplines.
But at the same time, the success of the administrative changes, the physical changes of the magnificent buildings, have they also succeeded--or at least spawned certain scientific disciplines as the fruit of Islam's integration in science? Or if it has not succeeded in producing certain knowledge as processed from integration, is there a pattern of thinking changes in higher education components (especially lecturers, employees, students) where there is a science integration project on campus? If these signs have not materialized after ten years of integration issues, how will this "ambitious" project go next?
Regardless of the pros and cons regarding the integration of Islam and science at Islamic universities today, the factual reality shows that universities both with "Islamic" characteristics and universities with a "secular" pattern want mutual "greetings" between disciplines, considering that Today's change is very fast. The campus as an institution that produces cadres of agents of change feels the need to provide solutions to the development of current issues today.
It is not surprising that later some opinions were re-discussed, such as Irawan who quoted Albert Einstein who said " science without religion is limb, religion without science is blind ". If this Einstein statement is juxtaposed with Ian G. Barbour's theory (independence relation) and John F. Haught's theory (contrast relationship), then religion and science are integrated and interconnected. This means that between science and religionas Khaled Aboe El Fadl saidthere is no dichotomy, but only between ratios and values. 2 Although the opinions of some experts related to the integration of science and religion are used in Islamic universities, their applications are different from one another. In this paper, the author will give an example of the integration of science and religion in Islamic universities.

B. Method
The research method in this study uses a qualitative method with a case study approach. The approach used in this research is a case study approach, namely research that places something or the object under study as a "case".
According to Yin, case study research is a research method that specifically investigates contemporary phenomena in real-life contexts, which are carried out when the boundaries between phenomena and contexts are not clear, using various data sources. Objects that can be raised as cases are contemporary, that is, are ongoing or have taken place, but still have a broad, strong, or special impact and influence at the time the research was conducted. In this context, talking about the integration of science and Islam is still being discussed. Therefore, it is very appropriate in this research to use a case study approach. What is presented above, in this context becomes important to note. It's not only about the emergence of the dichotomy of science itself, but how arrogant science is that seems to be "independent" without ever greeting other fields of science. Moreover, at the practical level, if science only considers it valid on sensory, positivistic, quantitative sources, then ignores scriptural-religious elements , then the science produced will only make "human machineization". Moreover, at the practical level, other factors, especially capitalism, play a dominant role in determining the direction of knowledge development. As a result, what happens is that science is only for market purposes, not science for welfare and the human process towards goodness.
On the other hand, if the source of knowledge is only scriptural in the form of scriptures and prophetic traditions, rejecting sensory truth, then Islamic scholarship will not be able to answer human needs, even though Islam was born to answer all problems that exist in humans.
Today, the Islamic movement in "general" universities is gaining momentum after the reformation. If in the New Order era, the campus Islamic movement had to act ' underground' , this is not the case now. They show that their Islamic identity is very strong, even though they are people who study fardu kifayah sciences -borrowing al Ghozali's division of knowledge -although of course there are certain motives, besides the religious motive itself. 5 Some of the "general science" based campuses that the author has met include the Bandung Institute of Technology (ITB) which shows how strong Islam is. Even the Salman mosque (campus mosque) has become a very strong center for da'wah, economics and integrative education. In this mosque, students and the surrounding community not only learn general sciences, but also explore Islam, grow the creative economy and other social aspects. What should be appreciated is that the Salman ITB mosque is able to pay all its employees and has a net income of 100 million per month. In addition, they are also responsive to social problems (they have a social disaster team along with the equipment), and finally they made a breakthrough by providing revolving loans to local residents who were trapped by loan sharks (ribawi). 6 This fact shows that, there is a "longing" among the "secular campuses" regarding religion. They need an oasis for their life. So far, their studies have focused on the kauniyah verse , while the qauliyah verse is so rare. Not only that, in their academic studies of science and technology they often agree with the Qur'an. This discovery further strengthens their belief about the truth of the It must be admitted, many benefits are taken by humans related to the development of science and technology. But the development of science and technology without being balanced by spiritual values will lead to what Sayyed Hosein Nasr terms a "modern world crisis". According to him, as quoted by Tris Astutik H. by various crises that hit modern humans such as ecological crises, epistemological crises and even existential crises, starting from the rebellion of modern humans against God as a result of what was embraced in the Enlightenment era, namely positivism-anthropocentric. So that the science that is created is only based on reason, without the light of the intellect.
Humanitic decadence in modern times occurs because humans have lost the direct knowledge of self and self that they always have. Modern humans have rebelled against God by creating a science that is not based on intellect but based on positivism. 8 This means that modern humans in the achievement of their work are more concerned with the aspect of "material gain" ignoring the values that should exist in their lives: spiritual! As a result, modern man slowly loses the "wheel" that leads him to serenity.
Such a mindset and science is a consequence of the Western framework and worldview which has released spiritual values. According to Alparslan Acikgenc, thinkers or scientists will work according to their perspectives related to the framework and view of life they have. The results of the research and the resulting policies will be influenced by these two things. The West which has materialistic rationalism will produce positivistic science that is free from spiritual values. This is because rationalism puts forward reason in knowledge which results in the assumption that truth can only be reached by reason logically.
Another consequence is the elimination of cosmological knowledge as a metaphysical doctrine that explains the relationship between matter and revelation. 9 In fact-modern humans arrogantly-spread a narrative that says that science has been able to replace the role of religion, so that religion is no longer needed.

Education, the Cobweb Model or the Tree of Science
In M. Amin Abdullah's observation, the new scientific paradigm that unifies, not just combines divine revelation and the findings of the human mind (Holistic-Integralistic Sciences), it will not result in reducing the role of God (secularism) or ostracizing humans so that they are alienated from themselves. from the local community and the surrounding environment. It is hoped that the concepts of integration and reintegration of scientific epistemology will simultaneously be able to resolve conflicts between extreme secularism and negative fundamentalism of religions that are rigid and radical in many ways. 10 M. Amin Abdullah gave an example of an integralistic science with the prototype of an integrative scientist that he produced. An example in the practice of sharia economics , which is already evident there is a unification practice between divine revelation and the findings of the human mind. There are BMI (Bank Muammalat), BNI Syariah, agribusiness, transportation, marine and so on.

Religion provides ethics in economic behavior including profit sharing (al mudharabah), and cooperation (al-Musyarakah).
There is a process of objectification of religious ethics into religious knowledge that is beneficial for people of all religions, non-religious or even anti-religious. 11 From this idea, it seems that Amin Abdullah wants to make religion a spirit (value/ethics) for scientific building. So that the resulting product is truly of human-religious value and is beneficial for all humans in general. In addition, the knowledge produced is no longer an attribute of a particular religion, but belongs to everyone, even if they are not religious.

Gambar I. (Jaring Laba-Laba)
The picture explains that the source of all knowledge is the text of the Qur'an or kalamullah and the universe (natural law) sunatullah. So that all the knowledge written in the image of the spider web above is excavated and  The building of the university's scientific structure is made aware of the universality of Islamic teachings. The metaphor used is a tree that is sturdy, shady branches, fertile leaves, and bears heavy fruit because it is supported by strong roots. Strong roots not only function to support the tree trunk, but also absorb soil content for tree growth and development.
The tree root symbolizes the university's scientific foundation. These include: Arabic, English, Philosophy, Natural Sciences, Social Sciences and Citizenship Education. The mastery of this scientific foundation is the basic capital for understanding all aspects of Islamic scholarship, which is described as the tree that becomes the identity of students, namely the Qur'an and Sunnah, Sirah Nabawiyah, Islamic thought and Islamic social insight.
The branches and branches represent the academic fields of the university that are constantly growing and developing , namely: Tarbiyah, Syari'ah, Humanities and Culture, Psychology, Economics and Science and Technology.
Flowers and Fruits describe the whole and the benefits of this university's educational efforts, namely faith, piety and knowledge. 14 If we understand these two concepts ("Scientific Cobweb" and "Tree of Knowledge") there are interesting things from both of them. The scientific spider web uses the concepts of the Qur'an and Sunnah as the main building so that Islamic values reach out to other scientific fields. In short, the concept of a scientific spider web is not much different from the process of Islamization of science that has been developed. In short, this concept from "Islamic" to "Secular" values gave birth to Islamic disciplines/Islamic ethics.
While the concept of "tree of knowledge" is just the opposite. This concept strengthens his scientific foundation in aspects of language, natural sciences, social sciences, and Pancasila to then read/understand the Qur'an, As Sunnah and Sirah Nabawiyah, Islamic thought and Islamic social insight. In short, the concept of the tree of knowledge started from the direction of 'secular to Islamic understanding' and then gave birth to Islamic disciplines/Islamic ethics.

Core Scientific Structure: Tarbiyah, Shari'ah and Usuluddin , What's next?
The anxiety of various groups with the various changes from STAIN/IAIN to UIN deserves to be pondered. However, the main task of STAIN/IAIN is to organize core Islamic knowledge and to produce future Islamic scholars . Another concern is that the change from STAIN/IAIN to UIN has made Islamic faculties (Tarbiyah, Syari'ah and Usuluddin) afraid of lack of interest. Moreover, to borrow Mukti Ali's term that "ulama are never born apart from pesantren institutions", which means that universities cannot print/have not been able to produce scholars.
This also means that Islamic universities (STAIN/IAIN) are still unable to compete with Islamic boarding schools in the mastery of Islamic scholarship.
Borrowing the term Azyumardi Azra, universities have advantages in terms of rationality and experimentation. Meanwhile, Islamic boarding schools are the traditional world of Islam, namely the world that inherits and maintains the continuity of Islamic traditions developed by scholars from time to time, not limited to certain periods in Islamic history. 15 So, so that STAIN/IAIN students who have excelled in terms of rationality and experimentation, should also be able to inherit and maintain the continuity of Islamic tradition so that they can become complete scholars, think rationally and experimentation on the one hand and maintain tradition continuity on the other.
It would be more advanced, if rationality and experimentation also involved other sciences, so that the Islamic scientific building at STAIN/IAIN became solid because it was supported by rationality and experimentation, supported by other scientific fields (science and humanities) while maintaining (good) tradition continuity. written by Islamic scholars in a certain period.

Integration of Islam and Science: What are the Benefits for Humans.
As stated at the outset, currently the development of science has separated from transcendent values, because from the beginning the idea of science that was developed was "value-free". Science, arrogantly, no longer needs the role of spirituality. As a result, nowadays it is not humans who control science but science that controls humans. Predictably, in the end , humans are the ones who lose.
In fact, if we pay attention to, for example, at the beginning of learning the Qur'an is placed as an umbrella or source of inspiration that overshadows various phenomena in Biology, then in this model the discussion of a finding in Biology or Biology research, is "returned" or confirmed with the Qur'an. an. Thus, analysis and synthesis in Biology are never separated from what has been revealed in the Qur'an. An example is the acquisition of data on trichomes (hairs on the epidermis of leaves, for example soybean leaves) which have different densities. Leaves that have a high density of trichomes will have a high resistance to attack by armyworm (Spodoptera sp.) compared to leaves with a low density of trichomes. can be ascertained that no armyworms can live because all of them cannot eat due to being disturbed by Trichoma. On the other hand, if all soybean leaves have low density trichomes, then all soybean leaves will be consumed by armyworms.
Based on this data acquisition, then an analysis of the relationship with QS Al-Mulk verses 3-4 or other verses of the Qur'an is carried out. This is the model of integration with confirmation ("returned") to the Qur'an. 16 Islam as a religion that has ethical values, it is appropriate to take action on the problems of today's civilization. The idea of integrating Islam and science is at least expected to make science able to carry ethical messages that can be used by humans. If these ethical values have entered the realm of science, they have become the frame of science scientists, producing science that is friendly to human life becomes a necessity . ethical science.

D. Conclusion
Today's universities, realize that science cannot stand alone, science must greet each other with other sciences. Some public universities that work on the subject of general science, feel the need to use scriptutarlis-religious elements, if not, then the science produced will only make "human machineization".
Meanwhile, in the field of religion (PTAI), they also feel the need to build a relationship with science, because contemporary issues (waqiiyah) also require science.
The scientific spider web uses the concepts of the Qur'an and Sunnah as the main building so that Islamic values reach out to other scientific fields. In short, the concept of a scientific spider web is not much different from the process of Islamization of science that has been developed. In short, this concept from "Islamic" to "Secular" values gave birth to Islamic disciplines/Islamic ethics.
While the concept of "tree of knowledge" is just the opposite. This concept strengthens his scientific foundation in aspects of language, natural sciences, social sciences, and Pancasila to then read/understand the Qur'an, As Sunnah and Sirah Nabawiyah, Islamic thought and Islamic social insight. In short, the concept of the tree of knowledge started from the direction of 'secular to Islamic understanding' and then gave birth to Islamic disciplines/Islamic ethics.
It is important to note that the existence of an integrative paradigm in the scientific context between transmitted knowledge and acquired knowledge is expected to create a holistic and not partial academic atmosphere. So that the barriers of specialization in certain fields of knowledge do not result in the formation of myopic-narcissistic insight, and the range of knowledge also does not limit itself to facts or the introduction of immanent finalities, all of which are only seen in its "pragmatic" meaning. However, there is also the existence of a transcendent meaning or finality of science, that is, something beyond science which is the significance and direction of something in its "teleological" sense . 17 Basic Islamic science ( Tarbiyah, Sharia, Usuluddin ), must be able to come into contact with science so that the building of Islamic scholarship at STAIN/IAIN becomes solid because it is supported by rationality and experimentation, while maintaining (good) continuity of traditions written by Islamic scholars in a certain period.
The idea of integrating Islam and science is at least expected to make science able to carry ethical messages that can be used by humans. If these ethical values have entered the realm of science, they have become the frame of science scientists, producing science that is friendly to human life becomes a necessity. So that science can really benefit human life and nature.