In the Muslim world, discussions about Islam and science had existed for a long time, but these were not systematic and focused mainly on the history of science in Islam, especially in the period of the so-called. In the Indonesian context, many of the world's Islamic books were translated into Indonesian during the 1980s and 1990s. This topic was also popular among Muslim scholars in the US and Europe.4 This spirit was appreciated by Indonesian Muslims.
The concept of umma in Islamism means citizenship that exists in the Islamic system (al-nizām al-Islāmī). It is this law that clarifies a phenomenon of the evolution of beings in scientific terms, apart from religious dogmas. Another popular book in the Archipelago is La Bible le Coran et la Science13 by Maurice Bucaille, and translated by Professor H.M.
Rashidi with the title Bibel, Quran dan Sains Modern.14 Rashidi is an alumnus of the Universitas Sorbonne, Paris, and an Indonesian Muslim scholar fond of Islamism, and he was Minister of Religious Affairs during the time of President Sukarno. This book was especially popular among the student community and activists on scientific campuses, which is why the book was reprinted seven times. In the often heated context between Christians and Islam, Cholil and Hamka were two hard-earned figures.
Similarly, the Muslim figures at the time reacted very strongly in the late 1960s, when rumors circulated about the activity of Christianity and the emergence of rumors that Protestant missionaries had converted 2 million Muslims.
Ayatisasi and the Spirit against Secularist-Western
The above broad picture that I deliberately explain is nothing but to show that the political activity of Islamic identity becomes the spirit, attitude and practice of the pioneers of religious and scientific relations. Hidayat regretted that Western scholars understood the content of the Qur'an more than the Muslims themselves.35 For Hidayat, religion and science are united. The two are inseparable.36 What is interesting about all of Hidayati's formulation of Islamic-science relations is Hidayati's declaration that the ultimate goal of his formulas is 'Islamic revival',37 i.e.
Madjid even testifies that one of the greatest discoveries of Islamic umma is the number zero. Without number zero, mathematics would not exist as seen now.44 While Shihab, as a mufassir of the Qur'an, sees a proportional relationship and compatibility between the Qur'anic sanctity and science. It directly shows the miracle of the Noble Qur'an which is always "cocok". suitable) with scientific discoveries throughout time.
By quoting illuminating verses from the Koran and relating it to the mathematical and physical theories he 'formulated', Basya is convinced that the Borobudur Temple is indeed linked to the history of the Prophet Solomon. For Armahedi Mahzar, for example, a scholar who supports ayatisasi, conducting tafsir ilmi, another name for ayatisasi, is not only justice, but also carries out the Qur'anic injunction on the importance of understanding the kauniyah (universe) verse to strengthen the qauliyyah verses (see the Qur'an, Fusshilat: 53). The activity of tafsir ilmi has three benefits: to show the Qur'anic concept of the universe with concepts and facts of scientific consistency, to show the miraculous aspects of the Qur'an, and finally to strengthen faith in God.
If there is a discrepancy between the Qur'anic verses and the discovery of the latest science, then the miracle of the Qur'an will not collapse, and the Qur'an will not be accused of being a liar, but rather reinforce the belief that human reason, science and interpretation is still limited in understanding the deeper mystery of the Qur'an.55 In contrast to Mahzar, Bambang Sugiharto, a Catholic theologian and professor of philosophy, has a critical view. Third, if the main domain of science is empirical, the main domain of religion is the domain of the deepest mysteries of life and the meaning of experiences beyond the empirical reach. For Kunto, existing sciences today are the 'fruit' of modernism, in the Western sense.
Kunto believes that when Marxism became the ideological weapon of the proletariat against the bourgeoisie, then Islamic integralism is the intellectual weapon of believers against materialism, secularism, hedonism and pragmatism.64 Of course, there is a frenzy over the dominance of Western secular science in works of Islamization of knowledge. undertaken by Hidajat, Mulyadhi and Kuntowijoyo. According to Amin, Islam is not the only religion that lives among humanity. Although in the case of Mulyadi, he speaks more about the history of Islamic science in the "golden age".
However, the context of the formulation of the Islamization of science cannot be separated from the change of IAIN to UIN, which has many faculties for non-Islamic studies. However, some of the above Muslim scholars, especially Hidayat and Mulyadhi, somehow 'demand' that Western science also talks about the metaphysical.
Concluding Remarks
He advises Indonesian Muslim scholars to explore and reread the richness of Indonesian heritage and its legacies, from ancient texts such as Serat and Babad, the manuscripts of Nusantara Islam, the syncretic traditions: (Islam, Hinduism, Buddhism and Chinese), and modern Indonesian thinkers such as Tan Malaka, Yamin, Sukarno, Tjokroaminoto and many others.81 Rather than always referring to Islamic traditions in the Middle East, the richness of the Indonesian tradition can be a reflection of religion-scientific relations. If cultural wealth can be called 'identity', then that identity is rooted in Indonesian tradition itself. Azra, Azyumardi, “HM Rashidi: Pembentukan Kementerian Agama dalam Revolusi”, in Menteri-Menteri Agama RI: Biografi Sosial-Politik, ed.
Bagir, Zainal Abidin, “Memperluas Ilmu Pengetahuan dan Agama dalam Lanskap Pluralistik Dunia Saat Ini”, Sains dan Agama dalam Dunia yang Mengglobal, Star Island, New Hampshire, 2014, https://irasconference. Kembali ke Al-Qur'an dan as-Sunnah: Muqaddamah Kumpulan Hadits Pilihan, Jakarta: Bulan Bintang, 1977. Djamaluddin, Thomas, "Isra' Mi'raj: Inspirasi Mengintegrasikan Ilmu dalam Aqidah dan Ibadah", daktuna. com, 2011, http://.
Jumin, Hasan Basri, Iptek dalam Islam Tinjauan Genetika dan Ekologi, Jakarta: PT RajaGrafindo Persada, 2012. Lajnah Pentashihan Mushaf Al-Qur'an, Balitbangdik Kemenag RI, bersama LIPI, Tafsir Ilmi: Mengenal Ayat-ayat Ilmu Pengetahuan dalam Al- Qur'an, Jakarta: Widya Cahaya, 2015. Lajnah Pentashihan Mushaf al-Qur'an Kementerian Agama, Penciptaan Alam Semesta Dalam Perspektif Al-Qur'an dan Ilmu Pengetahuan, Jakarta: Lajnah Pentashihan Mushaf al-Qur'an , Badan Penelitian, Pengembangan dan Pelatihan Kementerian Agama Republik Indonesia, 2012.
Madjid, Nurcholish, “Metodologi dan Orientasi Kajian Islam Masa Depan”, Khazanah, Jurnal Kajian Islam, vol. Magdalena, Federico V., "Islam and the Politics of Identity", Center for Philippine Studies, http://www.hawaii.edu/cps/identity.html, diterbitkan 6 Juni 2016. Mahzar, Armahedi, "Integration of Science dan Agama : Model dan Metodologi”, i Integrasi Sains dan Agama: Interpretasi dan Tindakan, red.
Purwanto, Agus, Ayat-Ayat Penalaran Alam Semesta: Menjadikan Al-Qur'an Sebagai Dasar Konstruksi Ilmu Pengetahuan, Bandung: Mizan, 2015.
