Journal articles on the topic 'Islamic science'
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Husain, Sirajul. "Islamic Science." American Journal of Islam and Society 10, no. 3 (October 1, 1993): 305–11. http://dx.doi.org/10.35632/ajis.v10i3.2488.
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The term "Islamic science" can be defined as the scientific way of definingand comborating the uniquely monotheistic concept of tuwhfd(unity), a concept that can serve as an epistemological manifold for intellectualinquiry and development. In this context, science is taken as a systematicway of looking at things or, in other words, as both a philosophyof knowledge as well as an empirical methodology. When taken in its entirety,science includes the whole spectrum of human inquiry rangingfrom ontology to epistemology, from causality to cosmology, and fromthe natural and social sciences to technology. It may be noted that beyondan axiomatic application based on a metaphysical definition of tawhid,there has been no scientific attempt to analyze and substantiate thisconcept. This axiomatic application of tawhid, especially when dealing withan analysis of developments in knowledge, raises certain epistemologicalquestions. As it does not scientifically define or discuss the verypremise-tawhid-on which the analysis is being based, this is to be expected.Furthermore, for example, the axiomatic application of tuwhid topurge the corpus of knowledge of its secular elements and then reconstructit within the tawhidi framework cannot be fulfilled, as it is unableto furnish a tawhid-based scientific temperament without first providingscientific combomtion of the concept itself. It is from such an epistemologicalviewpoint that we find the contributions of Muslims to variousfields of leaming tend to be more sentimental than scientific.The need to develop Islamic science also arises from the fact thatmost modem scientists are known to be secular, as they have consciouslyevaded the issue of the existence of a Creator. This is the result of their ...
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Ubaidila, Syafik. "Reviewing The Integration of Islamic Studies and Science in Islamic Religious Universities in Indonesia." Journal of World Science 2, no. 1 (January 7, 2023): 1275–86. http://dx.doi.org/10.58344/jws.v2i1.191.
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Introduction: This article examines the Policy of Integrating Islamic Science and Science in Islamic Universities. Policy of Integration of Science and Islamic Studies in Islamic Higher Education. In general, this policy is like the government's response to science development, which was born from the conflict between science and religion. Method: This study uses a literature review approach by citing and reviewing reading sources according to the research focus. Result: The results of this study indicate that the Policy of Integrating Islamic Sciences and Sciences in Islamic Universities has not shown the government's concern for the development of science. The integration policy through the Ministry of Religion of the Republic of Indonesia following Minister of Religion Regulation Number 10 of 2010 concerning Organization and Work Procedures does not want to control the pace of scientific development. However, PTKAI's spirit of campus integration is not solely due to the policies of the Indonesian Ministry of Religion following Minister of Religion Regulation Number 10 of 2010 concerning Organization and Work Procedures, but rather the enthusiasm to continue scientific development. Conclusion: The policy of integrating Islamic knowledge and science in Islamic Religious Higher Education has not shown the government's concern for knowledge development.
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Melvin-Koushki, Matthew. "Is (Islamic) Occult Science Science?" Theology and Science 18, no. 2 (April 2, 2020): 303–24. http://dx.doi.org/10.1080/14746700.2020.1755547.
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Cipta, Eliva Sukma, and Muhammad Hori. "Mathematics and Islamic Thought: Seeing Relationship Between Mathematics and Islamic Teaching Resources." International Journal of Nusantara Islam 6, no. 2 (August 9, 2019): 191–97. http://dx.doi.org/10.15575/ijni.v6i2.5632.
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This article tries to discuss about mathematics and islamic thought. By seeing the relationship between mathematics and islamic teaching resources, this article found that science in this world can be classified into three groups, namely natural sciences, social science, and humanities. The natural sciences which consist purely consist of physics, chemistry, and biology, and some people enter mathematics again. The social sciences that fall into the category of pure sciences include sociology, anthropology, psychology, and history. Whereas the humanities consist of philosophy, language and literature, and art. Qur’an and Hadith in the development of science are positioned as sources of qawliyyah verses while the results of observations, experiments, and logical reasoning are positioned as sources of kauniyyah verses. With its position like this, then various branches of knowledge can always be sought from the source of the Qur'an and Hadith. Like, the science of mathematics developed on the basis of the Qur'an and Hadith sources as well as the results of observation, experimentation, and logical reasoning. Mathematics itself has a very close relationship with the spiritual traditions of Muslims, is familiar with the Qur'an, and of course mathematics can also be used as a "path" towards achieving happiness benefits both in this world and the hereafter.
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Nurhasanah, Rizki. "ISLAMIC GUIDANCE AND COUNSELING: ISLAMIC SCIENCE POINT VIEW." Hudan Lin Naas: Jurnal Ilmu Sosial dan Humaniora 3, no. 2 (December 15, 2022): 85. http://dx.doi.org/10.28944/hudanlinnaas.v3i2.717.
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Islamization is an effort to maintain and preserve the teachings of Islam that have been brought by the Prophet Muhammad, as well as efforts to liberate Muslims from underdevelopment in many sectors of life. One of them is the development of science. Guidance and Counseling as a science that is in direct contact with the community, of course, must receive more attention in its knowledge. It has been described in many previous studies about the study of counseling guidance that is not in accordance with Islamic teachings. So that in this study, we will examine in depth the history, definitions, principles, functions, and objectives of counseling guidance in the Islamization approach which was initiated by Syed Muhammad Naquib al-Attas and Ismail Raji al-Faruqi. The purpose of this study is that prospective Islamic counselors have an overview and insight into the study of appropriate counseling guidance in Islamic teachings.
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Khozin, Khozin, and Umiarso Umiarso. "The Philosophy and Methodology of Islam-Science Integration: Unravelling the Transformation of Indonesian Islamic Higher Institutions." Ulumuna 23, no. 1 (June 25, 2019): 135–62. http://dx.doi.org/10.20414/ujis.v23i1.359.
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The transformation of Islamic higher education into State Islamic University (Universities Islam Negeri/UIN) necessitates the changing of scientific thoughts. Before this transformation, Islamic higher education 's core business is commonly concerned with the teaching of Islamic sciences, while UIN includes the instruction of general sciences, e.g., natural and social Sciences. In fact, the two (Islamic and natural-social science) should be integrated into the Islamic high education to establish a new integrated scientific paradigm. This study focuses mainly on the philosophy and the integration of science and Islamic methodologies in Indonesia. Based on the phenomenological qualitative approach, the current study critically examines Islam and science integration. Grounded on the study of three UINs, the article shows a novel paradigm that enables the integration of science and religion in those universities. Each university offers a specific character of the integration. UIN of Malang, for example, initiates the integration which is reflected in “tree of science”. UIN of Yogyakarta offers the metaphor of “spider web” for its interconnected and integrated Islam and science project while UIN of Surabaya proposes multidisciplinary-integration with the metaphor of integrated twin towers.
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Muslimah, Muslimah, Hamdanah Hamdanah, and Nina Nina. "science in Islamic perspective." International research journal of management, IT and social sciences 7, no. 6 (October 16, 2020): 66–71. http://dx.doi.org/10.21744/irjmis.v7n6.1010.
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This study aimed to discuss the importance of science and the Islamic perspective's position controller. The data collection of this research was carried out using the library method. Therefore, it is included in library research, preceded by collecting printed and electronic references, sourced from books and articles relating to the meaning, scope, and position of knowledge. We continued to review and explore the connections. The results explain the importance of science from the perspective of Islamic studies, namely that it cannot be separated between human life and progress/civilization. In this context, science and technology are among the branches of knowledge that provide great benefits and benefits to human survival in this world and the hereafter. Islam has glorified people who master science. Even since the Prophet Muhammad was sent to become a prophet, he always exemplified and reminded him to strive for it because he expected Allah SWT's pleased.
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Ghamari‐Tabrizi, Behrooz. "Is Islamic science possible?" Social Epistemology 10, no. 3-4 (July 1996): 317–30. http://dx.doi.org/10.1080/02691729608578822.
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Ramachandran, Ramaseshan. "Islamic debate on science." Physics World 16, no. 4 (April 2003): 11. http://dx.doi.org/10.1088/2058-7058/16/4/15.
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Ibrahim, Anwar. "Towards a Contemporary Philosophy of Islamic Science." American Journal of Islam and Society 7, no. 1 (March 1, 1990): 1–7. http://dx.doi.org/10.35632/ajis.v7i1.2664.
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Our understanding of science itself as a body of knowledge and as asystem of analysis and research has changed over the last decades, just asover the last two centuries, or especially after the age of Enlightement inEurope, science has become more powerful, more sophisticated and complex.It is rather difficult to determine where science ends and where technologybegins. In fact there is a gmwing awareness that the physical or nam sciences,as a means of studying and understanding nature, are relying on the more“humanistic“ and cultural approaches adopted by the social sciences or thehumanities. The tradition of natural science is being challenged by newdiscoveries of the non-physical and non-natural sciences which go beyondthe physical world.Certainly research is vital for the growth and development of all sciencesthat attempt to discover and understand the “secrets” of nature. The validityof any scientific theory depends on its research and methodological premisesand even that-its proposition or theories (in the words of a leading cosmologistand theoretical physicist, Stephen Hawking) -is tentative. Hawlung says: “Anyphysical theory is always provisional, in the sense that it is only a hypothesis:you can never prove it. No matter how many times the results of experimentsagree with some theory, you can never be sure that the next time the resultwill not contradict the theory. On the other hand, you can disprove a theoryby finding even a single observation that disagrees with the predictions ofthe theory.”The history of Western science is rooted in the idea of finding the ’truth’by objectivity. Nothing can be believed until there is a scientific proof ofits existence, or until it can be logically accepted by the rational mind. Theclassical scenario of scientific work gives you an austere picture of heroicactivity, undertaken against all odds, a ceaseless effort to subjugate hostileand menacing nature, and to tame its formidable forces. Science is depicted ...
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Nasution, Marlian Arif. "Philosophy of Science in Islamic Thought Perspective." al-Lubb: Journal of Islamic Thought and Muslim Culture (JITMC) 2, no. 1 (December 29, 2020): 1. http://dx.doi.org/10.51900/lubb.v2i1.8585.
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<span class="fontstyle0">Tracing a starting point that is very important from the traditional Islamic sciences, modern Western science was developed such that it adopts a philosophical footing. Unlike modern Islamic science, the philosophical footing is to be distinguished from the philosophical foundation of Islamic science. Indeed, Islamic science main concern is closely related to the basic philosophy of science issues is growing and is recognized today, including science paradigms and methodologies developed in the modern world that is more influenced by the thinking paradigm of the modern secular Western philosophy. This implies bias in epistemology and axiology between science and moral paradigm developed in Islam. In the practical level of science that was developed to be dried from a religious touch, these conditions afflict various disciplines of knowledge that Muslims studied. Therefore, Muslims increasingly need to differentiate between Islam and science that is not Islamic. Today, not many intellectual issues are more important to the contemporary Islamic world beyond the relationship between Islam and modern science.</span> <br /><br />
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Pickstone, John. "Islamic Inventiveness." Science 313, no. 5783 (July 7, 2006): 47.1–47. http://dx.doi.org/10.1126/science.1129062.
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Jamaludin, Didi Nur, Henry Setya Budhi, Muhammad Charis Mazidatul Choir, and Muhammad Yusman. "Integration Pattern of Biology and Science Learning Based on Islamic Science." Journal Of Biology Education 5, no. 1 (June 29, 2022): 1. http://dx.doi.org/10.21043/jobe.v5i1.13764.
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<p>The scientific integration paradigm has contributed to education. This study aims to determine the pattern of integration of Biology and science learning based on the integration of Islamic science, through field studies. The research was conducted using semi-structured interviews about experiences in integrating biology and science learning with Islamic sciences. The pattern of integration of Biology and Science based on the integration of Islamic science includes aspects of affective and cognitive. Attitudes have a pattern of development such as belief, admiration, humility, gratitude, motivation and self-awareness. Knowledge has a pattern of connecting scientific knowledge with Islamic knowledge both sourced from the Qur'an and Hadith as well as other Islamic knowledge. Biology and science learning have values that can be developed for the formation of students' character.</p><p> </p><p> </p>
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FATHORRAHMAN. "KIAI LEADERSHIP IN INTEGRATING ISLAMIC SCIENCE AND SCIENCE TOWARDS IDEAL PLANNERS (CASE STUDY AT SUMENEP ISLAMIC BOARDING SCHOOL RAUDLATUL IMAN)." International Journal of Research -GRANTHAALAYAH 6, no. 10 (October 31, 2018): 14–24. http://dx.doi.org/10.29121/granthaalayah.v6.i10.2018.1157.
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This research was carried out because of the anxiety of researchers seeing islamic boarding school as indigenous increasingly excluded from the competitive arena of modern education. Islamic boarding schools are increasingly not in demand by students because they do not issue diplomas such as formal schools. And the most important thing seen from the islamic boarding school at this time, the fact that students are less interested in Islamic scholarship, especially the yellow book, the legacy of salaf scholars, the students are more interested in science. For researchers, this problem must be studied and find a solution so that the islamic boarding school can return to its line of printing Ulama, ulama who are knowledgeable in Islamic science and science. The Raudlatul Iman Islamic Boarding School in Sumenep which was used as the object of this study experienced the things described above, where there was an imbalance in applying scientific integration of Islamic sciences and science. student are more interested in learning science than Islamic science, especially the yellow book. While the findings of the data of researchers in the field show, to anticipate and prevent the negative implications of the failure of scientific integration at the Raudlatul Iman islamic boarding school, the kiai made a breakthrough by reforming the islamic boarding school curriculum and organizing the islamic boarding school organization. This was done so that the islamic boarding school he managed would become a future islamic boarding school.
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Sappe, Sukman. "Differences in Knowledge Science in Islamic Education Philosophy Perspective." International Journal of Asian Education 1, no. 1 (June 27, 2020): 1–8. http://dx.doi.org/10.46966/ijae.v1i1.22.
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The dichotomy of science is the separation between general science and religion, which then develops into other dichotomic phenomena. The term science dichotomy in various historical literature, including the afterlife and world sciences, syar'iyah science and ghairu syar'iyyah Science, al-'ulum al-diniyyah and al-'ulum al-'aqliyyah, Islamic Knowledge and Non-Islamic Knowledge ( English), Hellenic and Semitic (Greek). The consequences of the dichotomy, as mentioned as the terms of the dichotomy, have implications for the alienation of the religious sciences to modernity and keep the progress of science away from spiritual values. In the perspective of Islamic education, science is an in-depth knowledge of the results of earnest efforts (ijtihād) from Muslim scientists ('ulamā' / mujtahīd) on practical and ukhrāwī issues by originating from the revelations of Allah Almighty so that science grows and develops hand in hand with religion. In the history of Islamic civilization, scholars live in harmony with scientists, many scientists found in Islam, as well as scholars.
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Jamaludin, Ujang, Ma'ruf Akbar, and Mohamad Syarif Sumantri. "Investment of Islamic Based Cultural Values in Learning Social Knowledge Science." International Journal of Multicultural and Multireligious Understanding 6, no. 4 (September 4, 2019): 340. http://dx.doi.org/10.18415/ijmmu.v6i4.975.
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This study aims to gain an in-depth understanding of the integration of Islamic-based cultural values in social science learning material in the high class; and gain an in-depth understanding of the inculcation of Islamic-based cultural values through approaches, methods and techniques of learning Social Sciences in the high class; get an in-depth understanding of the inculcation of Islamic-based cultural values through the use of social science learning media in the high class, get an in-depth evaluation of the planting of Islamic-based cultural values through learning Social Sciences in the upper classes. class and obtain in-depth information about the internalization of Islamic-based cultural values by high-class students. This research uses a qualitative approach with ethnographic methods.
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Fitriyawany, Fitriyawany, Lailatussaadah Lailatussaadah, and Ida Meutiawati. "Integrating Islamic Values into Science Learning in Indonesian Islamic Higher Education: Expectation and Implementation." Tadris: Jurnal Keguruan dan Ilmu Tarbiyah 7, no. 1 (June 30, 2022): 119–32. http://dx.doi.org/10.24042/tadris.v7i1.10802.
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Integrating Islamic science in universities is very important to be applied to form human resources with character. This study aimed to analyze the expectations and implementation of the integration of Islamic values in lecturers of PTKIN in Aceh. This qualitative descriptive approach involved three deputy deans for academic affairs, nine lecturers, and 12 students from 3 PTKINs in Aceh. Data collection was through an interview, observation, and document analysis (curriculum, books, standard operating procedures (SOPs), and Rencana Pembelajaran Semesters (RPS) or semesterly lesson plans). Data analysis was carried out with an interactive model. The results revealed that integrating Islamic values into the sciences was very diverse in each PTKIN in Aceh. The lecturers had different views and interpretations of the paradigm of integrating Islamic values into learning regarding the boundaries and the concepts applied. Besides, there were no written standard rules and policies (SOP) on integrating Islamic values and limited references used by lecturers in implementing science learning that integrates Islamic values. PTKIN hopes to achieve its vision, goals, and objectives in integrating Islamic values. These objectives can be achieved in science learning. This study concluded that science integration at PTKINs in Aceh had not been consistently carried out, affecting the implemented level that may, in turn, affect the students’ learning. Nevertheless, this study has not examined a set of learning.
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Supena, Ilyas. "The Integration of Islamic Sciences and Secular Sciences Through Spiritualization and Humanization Approaches." HIKMATUNA: Journal for Integrative Islamic Studies 8, no. 1 (June 23, 2022): 1–15. http://dx.doi.org/10.28918/hikmatuna.v8i1.4657.
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The integration of science and religion is a topic of heated debate in the Western world. Ian G Barber describes this relationship between science and religion in terms of conflict, independence, dialogue, and integration. The theme of the relationship between science and religion is not only a hot topic in the Western world, but it has also attracted the attention of several contemporary Muslim thinkers. Unfortunately, in the discourse of Islamic sciences, the object of debate is more on criticism of secular science so that it needs to be Islamized, whereas, at the same time, Islamic sciences also have serious internal problems. Using qualitative research methods by exploring authoritative text sources, this paper aims to offer a balanced perspective in viewing Western science and Islamic science. This research shows that both Western science and Islamic science have weaknesses. Western science is seen as secular science so that it loses its divine vision, while Islamic science is theocentric so that it loses its humanist vision. This finding has implications for different strategies in dealing with the two types of knowledge. Spiritualization is a strategy relevant to Western science, while humanization is a strategy relevant to Islamic sciences.
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Stone, R. "SCIENCE IN IRAN: An Islamic Science Revolution?" Science 309, no. 5742 (September 16, 2005): 1802–4. http://dx.doi.org/10.1126/science.309.5742.1802.
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Hapidin, Ahmad, Nanat Fatah Natsir, and Erni Haryanti. "THE CHALLENGE OF SCIENCE IN ISLAMIC EDUCATION IN ERA 4.0." Jurnal Alwatzikhoebillah : Kajian Islam, Pendidikan, Ekonomi, Humaniora 8, no. 1 (January 28, 2022): 41–57. http://dx.doi.org/10.37567/alwatzikhoebillah.v8i1.995.
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Critical analysis of the challenges of science in Islamic education in the 4.0 era, the goal is to realize superior knowledge in Islamic education, especially in the era of disruption (4.0), so that in this study etymologically it is necessary to uncover and explore the views of the reformers. Islam in responding to challenges in Islamic education in the 4.0 era. This research concludes that in realizing superior knowledge in Islamic education, especially in the era of disruption (4.0), the solution is, the knowledge needs to be adapted to the current developments, this is because science is 1) unraveling, 2) assist (supporters), in realizing the development of superior Islamic Education through the arguments contained in the Qur'an and Hadith. The real example is the establishment of formal schools, from elementary school (elementary school) to Islamic boarding school-based universities that exist in Indonesia. In addition, in order to develop superior science, it can be done through an alternative paradigm of integralism, which is integrated through religious sciences with non-religious sciences which can be done by Islamic boarding school-based institutions. As a result, the relevance of the views of Islamic reformers to the challenges of science in Islamic education in Era 4.0 is relevant, where this can be implemented through the development of superior Islamic education through the arguments contained in the Qur'an and Hadith. In addition, in forming a complete generation and competitive superior human beings, the concept of Islam demands to always think, be innovative, have character, be independent, and religious in facing Era 4.0, where humans are required to be fast, precise, effective and efficient in carrying out life activities.
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Wulan, Elis Ratna, Heri Gunawan, Wafi Fauziah, and Frederic Kratz. "Integration of Science, Technology, and Islamic Values to Enhance Expected Learning Outcomes in French Higher Education." Jurnal Pendidikan Islam 7, no. 1 (June 30, 2021): 95–108. http://dx.doi.org/10.15575/jpi.v7i1.12765.
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Learning strategies like integrating Islamic values into learning can be applied to improve learning outcomes. Integrating Islamic values into learning science and technology provides opportunities for students to integrate science and technology with concepts and experiences in real life as Muslims so that they can feel that their learning is meaningful. This study aims to investigate the effect of learning science and technology that is integrated with Islamic values on the expected learning outcomes (ELO) of students. The learning material covers the basic material of science and technology. The population included lecturers and second-year students of the Institut National des Sciences Appliquées (INSA) Bourges France. Data were analysed using the Revised Ones Assignment Method. The results show that learning science and technology integrated with Islamic values has a significant effect on the expected learning outcomes of students. To achieve this, a minimum cost incurred by universities in France of 38 Euros was spent for six lecturers. They were assigned to ensure that students could explain education and its various terms (ELO1), the basis and scope of Islamic Education (ELO2), the objectives of Islamic Education (ELO3), Islamic Education methods (ELO4), Islamic Education material (ELO5), and Islamic Education evaluation (ELO6).
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Al Najjar, Abdul Majid. "Classification of Sciences in Islamic Thought." American Journal of Islam and Society 13, no. 1 (April 1, 1996): 59–87. http://dx.doi.org/10.35632/ajis.v13i1.2351.
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The classification of sciences is not a purely descriptive science, for its aim is not limited to providing a statistical survey of existing human knowledge and to arranging the sciences in order to present a report describing what is already there so that it can be built upon in the framework of general epistemological growth. This science, rather, carries under its descriptive appearance an evaluative standard that views the description of existing sciences as a foundation for what should take place in the mind's orientations toward subjects of knowledge. This can occur on an educational level, by pointing toward the manner of comprehending and assimilating sciences, or on a creative level. by pointing toward new areas of intellectual discovery in accordance with what is necessary for the advancement of human life. Thus. this science bears some similarity to history, in its descriptive appearance of what is there in the field of human knowledge, and to logic, in its defining of what should take place in the processes of the intellect. As a result, it is called the "logic of sciences" and is simultaneously descriptive and evaluative. However its descriptive aspect, which likens it to history, and its evaluative aspect. which draws it toward logic, does not mean that it is "objective," as are history and logic. This is because its evaluative aim is not based on the primeval issues of the intellect, as are logic and other objective sciences, but on the existential situation of humanity, in what the individual perceives of the reality of existence and his/her own position in that reality. Upon this perception is based the formulation of a science classification method that is in harmony with the situation that is subservient to the destiny drawn for itself by humanity ...
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Malik, Mansour. "Political science: an Islamic perspective." International Affairs 73, no. 2 (April 1997): 366. http://dx.doi.org/10.2307/2623849.
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Mrahorović, Senad. "Qu’ranic Foundation of Islamic Science." Religions: A Scholarly Journal 2014, no. 2 (December 2014): 19. http://dx.doi.org/10.5339/rels.2014.science.19.
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Doostdar, Alireza. "Varieties of Islamic Social Science." KNOW: A Journal on the Formation of Knowledge 2, no. 2 (September 2018): 229–47. http://dx.doi.org/10.1086/699019.
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Robottom, Ian, and Sharifah Norhaidah. "Western science and Islamic learners." Journal of Research in International Education 7, no. 2 (August 2008): 148–63. http://dx.doi.org/10.1177/1475240908091302.
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Ravetz, J. R. "Prospects for an Islamic science." Futures 23, no. 3 (April 1991): 262–72. http://dx.doi.org/10.1016/0016-3287(91)90140-w.
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Muhammad, Taqiyuddin, Muhammad Faqih Nidzom, and Hani'atul Mabruroh. "STUDY ON EARLY ISLAMIC ENGINEERING." Indonesian Journal of Islamic History and Culture 3, no. 1 (May 31, 2022): 19–28. http://dx.doi.org/10.22373/ijihc.v3i1.1639.
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Epistemologically, natural science occupies an important position in Islam. By studying them, the appreciation of the signs of Allah's creation becomes higher. On this basis, we find various names of Muslim scientists, especially engineering in Islam. The most important figures that we discuss this time, are not new names. At least, this figure is famous for his manuscripts that are still around today. In fact, they are proven to have inspired the emergence of various engineering sciences in the west. These figures have proved to be quite complex engineering on the engineering sciences of previous civilizations, including Greece, Egypt and Persia. Their work is a combination of Islamic appreciation of pre-Islamic civilization, along with the framework of Muslims at that time. This fact is not appreciated much except after the emergence of intensive studies on the history of science. Among the characters is Sabra, Sarton, to other historians of science. Some of them also translated the original work from Arabic. Some others make replicas of their findings. Among the most famous is the elephant clock. This article attempts to critically reveal matters related to the contributions of these three figures in Islamic engineering, as well as trace their general contribution to modern civilization.
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Monshipouri, Mahmood. "Political Science." American Journal of Islam and Society 14, no. 4 (January 1, 1997): 99–101. http://dx.doi.org/10.35632/ajis.v14i4.2222.
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Adopting an issue-oriented approach toward understanding Islamic andWestern political thought, Professor Abdul Rashid Moten places these two tradition'swithin historical and contemporary contexts. Moten's book thereby providesa comparative analysis of key issues, including Islamic research methodology,Islamic law, Islamic political and social order, strategies and tactics ofvarious Islamic movements, and the link between Islam and politics.In chapter 1, Moten examines the secular domination of Muslim thought andculture, arguing that secularism was imported into the Muslim world throughthe efforts of a Westernized elite. He adds that no such secular state had everexisted in the Muslim world. This owes much to the fact that there was (is) nocommon ground between Islam and secularism (p. 7). With secularism camenationalism, liberal political institutions, and the pursuit of a capitalist economicsystem. Nationalism, Moten notes, wedged its way into the Muslim world,dividing it into new nation-states and client states (p. 12). Since independence,secularism has failed to meet the socioeconomic and political needs of Muslimsocieties. The rising tide of Islamic revivalism against secular regimes inAlgeria and Turkey demonstrates disenchantment with the shattered secularistdreams in the Muslim world (p. 16).Chapter 2 attempts to scrutinize the inherent link between Islam and politics.The pillars of Islam, Moten writes, go beyond moral and spiritual upliftment;they entail both practical and symbolic significance in all aspects of life. InIslam, ethics sets the tone for politics, and the rules of political behavior originatefrom ethical norms. Political life cannot be separated from the broaderframework of the religious and spiritual life (p. 21 ). Islamic rulers have hardly,if ever, emphasized the separation of religion and politics. Since the nineteenthcentury, Islamic modernists and revivalists have debated the nature of this separation.The reemergence of Islam in Muslim politics and societies in the lastquarter of the twentieth century has pointed to a distinct Islamic order and thereawakening of Muslim identity. Moten cites, among others, Iran and Pakistanas examples of such a renaissance (p. 30). However, he fails to examine the divisiveeffects of lslamization programs in Pakistan (under Zia al-Haqq) and othercountries such as Sudan.The comparison between Western and Islamic methods of political inquiry isthe subject of close scrutiny in chapter 3. Moten maintains that the Islamic conceptionof polity is based on profound religious-cultural grounds and that religionand polity form an organic unity (p. 37). Likewise, ethics and politics are ...
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Muharam Basyari, Achmad, Heru Sujiarto, R. Supyan Sauri, and Helmawati Helmawati. "Management of Islamic Religious Sciences Curriculum Based On The Yellow Bible and Respected In Islamic at The Muada Islamic Islamic Boarding School." Journal of Sosial Science 2, no. 5 (September 23, 2021): 546–57. http://dx.doi.org/10.46799/jss.v2i5.222.
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The education curriculum occupies a strategic position. The Islamic religious science curriculum is the basis for achieving the goals that have been stated in the document and implemented in the process to realize competent students. Proper curriculum management is needed based on the yellow book and is considered Islamic. On that basis, this study aims to find: (1) planning Islamic religious science curriculum; (2) organization of Islamic religious science curriculum; (3) implementation of Islamic religious science curriculum; (4) evaluation of Islamic religious science curriculum; (5) obstacles in implementing the Islamic religious science curriculum; (6) solutions in implementing the Islamic religious science curriculum. This research uses a qualitative approach with the type of case study. Technical data collection through in-depth interviews, observation, and documentation. Data analysis through data collection, data reduction, data presentation, concluding, and verification stages. This study resulted that: (1) curriculum planning at both Islamic boarding schools was carried out by determining curriculum objectives and contents, determining Human Resources (HR), preparing educational programs, compiling academic calendars and schedule activities; (2) organization is carried out by determining the pattern of curriculum organization, placement of Human Resources (HR); 3) implementation is carried out by means of socialization and direction, preparing lesson plans, determining approaches, strategies, and learning methods, providing learning resources and media, and structuring classes; 4) curriculum evaluation is carried out by carrying out learning evaluations, literacy competency evaluations, and communication; 5) obstacles in implementing the curriculum can be seen from psychological factors, sociological factors, and technical factors; 6) solutions and future improvement efforts in implementing the curriculum can be seen from psychological factors, sociological factors, and technical factors.
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Majid, Zamakhsyari Abdul, and Mumun Mulyati. "PROBLEMATIKA PENDIDIKAN MODERASI DALAM PEMIKIRAN WAHBAH AL-ZUHAILI." Almarhalah | Jurnal Pendidikan Islam 6, no. 2 (November 27, 2022): 220–30. http://dx.doi.org/10.38153/almarhalah.v6i2.155.
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ABSTRACTThis paper aims to examine and analyze the problems education of Islamic moderation from the viewpoint of Wahbah al-Zuhaili's Tafsir al-Munir and al-Fiqh al-Islamiy wa Adillatuhu science. The focus of the study in this paper is to analyze the moderate thoughts of Wahbah al-Zuhaili in understanding Islam through Tafsir al-Munir. Wahbah al-Zuhaili as a Muslim intellectual who mastered various scientific disciplines and had a moderate perspective. Wahbah al-Zuhaili's thoughts on moderation in Islamic law through his work al-Fiqh al-Islamiy wa Adilatuhu. In the book of al-Fiqh al-Islamiy wa Adillatuhu, indicators of moderation in Islamic law are a) Flexibility in Islamic Law, b) Renewal in Islamic Law, c) Views in Schools. Keywords: Islamic Moderation, Wahbah al-Zuhaili
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Muhaya, Abdul. "REVITALISASI ILMU KEUSHULUDDINAN DALAM RANGKA MENGHADAPI PERUBAHAN ZAMAN." At-Taqaddum 8, no. 1 (January 5, 2017): 90. http://dx.doi.org/10.21580/at.v8i1.1166.
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<em>Historically, the presence of the Islamic science can not be separated from the problems faced by humans, because the presence of knowledge brought by Islamic scholars' were the result of their thinking in order to solve that problems. The different opinion among causes five varieties of Islamic science paradigm; ie textual, theological-ideological, of scientific, philosophical and illuminatif (kasyf). These Five paradigm must be paired and connected with each other. This, Islamic sciences become fresh sciences.</em>
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Rahardjo, Dawam. "Kemiskinan Pemikiran dalam Kajian Islam di Indonesia Menuju Ilmu-ilmu Sosial Profetik." Jurnal Sosiologi Reflektif 10, no. 1 (September 9, 2016): 199. http://dx.doi.org/10.14421/jsr.v10i1.1142.
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In relation to the criticism that the study of Islamic thought is still dominated by bayani approach, al-jabri and Hassan Hanaf advocated for more rational approach or approaches developed Burhani. Bayani epistemology dominance has became the target of criticism liberal Islamic thinkers. The main hypotheses that I would suggest is that science Islam (Islamic science) it is essentially a science of piece (peace science) through the analysis of the relationship between human beeings with each other and with nature. The second hypothesis is that Islamic science as a science of peace it needs to begin with review of Islamic science traditional and perfoms studies on social monotheism, social jurisprudence and social Sufim. The third hypothesis is that methodologically, the Islamic science as a science of peace held in the social and humanitarian (humanities) through the study of social sciences prophetic.
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Ja'far, Handoko. "INDONESIAN ISLAMIC EDUCATION: TOWARDS SCIENCE DEVELOPMENT." Walisongo: Jurnal Penelitian Sosial Keagamaan 23, no. 2 (December 15, 2015): 331. http://dx.doi.org/10.21580/ws.2015.23.2.309.
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<p class="IIABSBARU">Education as the root of civilization has an important role in preparing human resources toward the effort of developing sciences. Nowadays, Moslem in the world are are divided into two attitudes: resisting and refusing the development of sciences. Both of the attitutes are needed to bridge wisely. It meant no one is burdened in facing modern sciences by the ways of appreciating the modern sciences, applying them appropriately and learning from the history of the development of knowledge in the glory age of Islam. This article tried to confirm that science as a result of education, is not only the representation of civilization but also the demonstration of the high value of civilization. In Indonesia, the idea to reconstruct the model of Islamic education is getting stronger in accordance with the development of modern education. In this context, the clasical knowledge as heritance needed to be transformed into the modern one. Transformation is something unavoidable by the institutions of Islamic education.</p><p class="IIABSBARU" align="center">***</p>Pendidikan -sebagai akar peradaban- memiliki peran penting dalam menyiapkan sumber daya manusia menghadapi perkembangan ilmu. Saat ini, sikap umat Islam terbelah menjadi dua: menolak dan menerima perkembangan ilmu. Kedua sikap ini perlu ditengahi secara bijaksana. Caranya, merasa tidak terbebani dalam menghadapi sains modern dengan memberikan apresiasi dan menerapkannya secara benar. Di samping itu, dengan cara belajar dari sejarah perkembangan ilmu di masa kejayaan Islam. Artikel ini berusaha menegaskan bahwa ilmu pengetahuan sebagai buah dari pendidikan, tidak hanya menjadi representasi peradaban tetapi juga mampu menunjukkan tingginya nilai peradaban. Di Indonesia, gagasan untuk merekonstruksi model pendidikan Islam menguat seiring dengan perkembangan pendidikan modern. Dengan demikian, meskipun pengetahuan klasik merupakan warisan, namun perlu dilakukan transformasi ilmu yang selaras dengan dunia modern. Perubahan merupakan hal yang tidak dapat dihindari oleh lembaga pendidikan Islam.
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Ja'far, Handoko. "INDONESIAN ISLAMIC EDUCATION: TOWARDS SCIENCE DEVELOPMENT." Walisongo: Jurnal Penelitian Sosial Keagamaan 23, no. 2 (December 15, 2015): 331. http://dx.doi.org/10.21580/ws.23.2.309.
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<p class="IIABSBARU">Education as the root of civilization has an important role in preparing human resources toward the effort of developing sciences. Nowadays, Moslem in the world are are divided into two attitudes: resisting and refusing the development of sciences. Both of the attitutes are needed to bridge wisely. It meant no one is burdened in facing modern sciences by the ways of appreciating the modern sciences, applying them appropriately and learning from the history of the development of knowledge in the glory age of Islam. This article tried to confirm that science as a result of education, is not only the representation of civilization but also the demonstration of the high value of civilization. In Indonesia, the idea to reconstruct the model of Islamic education is getting stronger in accordance with the development of modern education. In this context, the clasical knowledge as heritance needed to be transformed into the modern one. Transformation is something unavoidable by the institutions of Islamic education.</p><p class="IIABSBARU" align="center">***</p>Pendidikan -sebagai akar peradaban- memiliki peran penting dalam menyiapkan sumber daya manusia menghadapi perkembangan ilmu. Saat ini, sikap umat Islam terbelah menjadi dua: menolak dan menerima perkembangan ilmu. Kedua sikap ini perlu ditengahi secara bijaksana. Caranya, merasa tidak terbebani dalam menghadapi sains modern dengan memberikan apresiasi dan menerapkannya secara benar. Di samping itu, dengan cara belajar dari sejarah perkembangan ilmu di masa kejayaan Islam. Artikel ini berusaha menegaskan bahwa ilmu pengetahuan sebagai buah dari pendidikan, tidak hanya menjadi representasi peradaban tetapi juga mampu menunjukkan tingginya nilai peradaban. Di Indonesia, gagasan untuk merekonstruksi model pendidikan Islam menguat seiring dengan perkembangan pendidikan modern. Dengan demikian, meskipun pengetahuan klasik merupakan warisan, namun perlu dilakukan transformasi ilmu yang selaras dengan dunia modern. Perubahan merupakan hal yang tidak dapat dihindari oleh lembaga pendidikan Islam.
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Jannah, Ro’i Khatul, Muhamad Imaduddin, Muhammad Fathurriza, Muhammad Ali Sofyan, Helmi Auliya, Atmim Nurona, Izzatul Ulya, and Abu Choir. "Islamic Science Camp: Program Pembelajaran IPA yang Menyenangkan dengan Konsep Islami dan Kecintaan pada Alam." Journal of Natural Science and Integration 4, no. 1 (May 1, 2021): 62. http://dx.doi.org/10.24014/jnsi.v4i1.11466.
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This study aims to reveal how the concept of learning program design at the Islamic Science Camp (ISC), as well as to show the impressions of children and parents on the various ISC activities. This research consists of three stages, namely define, design and development. The trial subjects came from 11 elementary school (Islamic) institutions consisting of 28 students. The data were collected using (1) observation checklists; (2) documentation; (3) field notes sheets; and (4) impression sheets. Data analysis used tabulation techniques, narrative descriptions, and word cloud analysis. The science topics tested were related to (1) changes in the form of substances; (2) the concept of force and pressure; (3) matter and its classification; (4) the concept of energy; (5) aquatic ecosystems; and (6) plant morphology. Islamic values are emphasized in directing children's habituation activities, as well as providing children's motivation through Islamic figures in the fields of science and technology. Science projects include (1) a rotary ice cream making project; (2) launching a water rocket project; (3) making air freshener; (4) studying Islamic science; (5) building a ship and launching it; (6) river tracing and fishing; (7) making key chains from resin; and (8) making ecoprinting using pounding technique. Various positive impressions were obtained from the children and parents involved, and on the sustainability aspect, it was shown that there were repetitions and follow-up experiments by children outside the ISC program.Keywords: islamic science camp, science learning, love of nature, islamic science concept. ABSTRAK Kajian ini bertujuan untuk mengungkap bagaimana konsep desain program pembelajaran pada Islamic Science Camp (ISC), serta menunjukkan kesan anak dan orang tua pada ragam akivitas ISC. Riset ini terdiri dari tiga tahapan yaitu define, design, dan development. Subyek uji coba berasal dari 11 instansi SD/MI yang terdiri dari 28 siswa. Pengumpulan data menggunakan (1) daftar cek observasi, (2) dokumentasi, (3) lembar catatan lapangan, dan (4) lembar kesan. Analisis data menggunakan teknik tabulasi, deskripsi naratif, serta word cloud analyisis. Topik IPA yang diujicobakan berkaitan dengan (1) perubahan wujud zat; (2) konsep gaya dan tekanan; (3) materi dan klasifikasinya; (4) konsep energy; (5) ekosistem perairan; dan (6) morfologi tumbuhan. Nilai-nilai Islam ditekankan pada pengarahan kegiatan habituasi anak, serta pemberian motivasi anak melaui tokoh-tokoh Islam bidang sains dan teknologi. Proyek sains mencakup (1) proyek pembuatan es krim putar; (2) proyek meluncurkan roket air; (3) pembuatan pengharum ruangan; (4) kajian sains islami; (5) proyek pembuatan kapal dan meluncurkannya; (6) susur sungai dan tangkap ikan; (7) pembuatan gantungan kunci dari resin; dan (8) pembuatan ecoprinting dengan teknik pounding. Beragam kesan positif diperoleh dari anak dan orang tua yang terlibat, serta pada aspek keberlanjutan ditunjukkan adanya repetisi dan eksperimen lanjutan oleh anak di luar program ISC. Kata kunci: Islamic Science Camp, pembelajaran IPA, cinta alam, konsep islami sains.
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Zahari, Wan Ainaa Mardhiah Wan, Irwan Mohd Subri, Azman Ab Rahman, Mohd Hafez Mohd Isa, Ahmad Sanusi Azmie, Mahazan Abdul Mutalib, and Mohamad Adib Mohamad Salih. "Membrane Water Treatment: A Review in Islamic and Science Perspective." International Journal of Psychosocial Rehabilitation 24, no. 02 (February 12, 2020): 1678–88. http://dx.doi.org/10.37200/ijpr/v24i2/pr200469.
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Ball, Philip. "Science in culture: The zenith of Islamic science." Nature 440, no. 7087 (April 2006): 997. http://dx.doi.org/10.1038/440997a.
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Zaelani, Kamarudin. "Philosophy of science actualization for Islamic science development." Pacific Science Review B: Humanities and Social Sciences 1, no. 3 (November 2015): 109–13. http://dx.doi.org/10.1016/j.psrb.2016.06.004.
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Bakar, Osman. "Economics as Science: Insights from Classical Muslim Classifications of the Sciences." ICR Journal 1, no. 3 (April 15, 2010): 425–44. http://dx.doi.org/10.52282/icr.v1i3.728.
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This article seeks to emphasise the need to re-examine the foundational assumptions of modern economics, especially in light of the traditional Islamic idea of economic wisdom and Islamic conception of the science of economics as conceived by Muslim political philosophers. As argued by the philosophers and more generally the epistemologists every academic discipline or every science, including economics is structured on the foundation of four epistemic elements, namely, its subject matter, its premises, its methodology, and its objectives. Any attempt to rethink this science in Islamic terms needs to address in particular the issue of its foundational assumptions. These premises include beliefs about the modern homo economicus, what his needs are, and the kind of society best suited to help deliver these needs both at the individual and collective levels. This article will discuss these premises and the classical subject matter of economics by explaining the meanings of the two classical terms for economics, namely, tadbir al-manzil (lit. ‘household governance’) and iqtisad (thrift, providence, and moderation). It concludes with the assertion that the progress of modern Islamic economics as a true science depends as much on the clarity and solidification of its foundational assumptions as on the building of its necessary institutions.
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Mansour, Nasser. "Science teachers’ interpretations of Islamic culture related to science education versus the Islamic epistemology and ontology of science." Cultural Studies of Science Education 5, no. 1 (May 26, 2009): 127–40. http://dx.doi.org/10.1007/s11422-009-9214-5.
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Nasr, Seyyed Vali Reza. "Islamic Opposition to the Islamic State: The Jamaʿat-i Islami, 1977–88." International Journal of Middle East Studies 25, no. 2 (May 1993): 261–83. http://dx.doi.org/10.1017/s0020743800058529.
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Islamic revivalism is often believed to be solely committed to the Islamization of society, viewing politics as merely an instrument in the struggle to realize its aim. The record of Islamic revivalist movements—as exemplified by one of the oldest and most influential of them, the Jamaʿat-i Islami, or Islamic party of Pakistan—however, brings this presumption into question. The nature of the linkage between Islamic revivalism as a particular interpretive reading of Islam and politics is more complicated than is generally believed. Political interests, albeit still within an Islamic framework, play a more important and central role in the unfolding of revivalism—even overriding the commitment to Islamization—than is often ac knowledged. Participation in the political process eschews a blind commitment to Islamization and encourages adherence to organizational interests, and as is evi dent in the case of Pakistan, to the democratic process, characteristics that are not usually associated with Islamic movements. The dynamics and pace of this pro cess are controlled by the struggles for power within an Islamic movement as well as vis-à-vis the state. It is through grappling with these struggles that the commit ment to Islamization is weighed against the need to adhere to organizational and political interests; this is the process that governs the development of Islamic re vivalism. Beyond this general assertion, the manner in which the struggle for power unfolds, the variables that influence it, and the nature of its impact on the development of revivalism need to be explored further.
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SURIP, SURIP. "RELEVANSI PEMIKIRAN KUNTOWIJOYO TENTANG SAINTIFIKASI ISLAM." KNOWLEDGE: Jurnal Inovasi Hasil Penelitian dan Pengembangan 2, no. 2 (August 3, 2022): 138–45. http://dx.doi.org/10.51878/knowledge.v2i2.1396.
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By using descriptive qualitative research method through a literacy study approach. The problem-solving procedure is carried out based on problems that arise with the study of literature in the main book of Islam from Kuntowijoyo Science with Islamic scientific thinking. , the verse of the universe (kosmos) and the verse of self or history, the verse of the universe and the verse of self are contained in Surah al-Fushilat: 53 with the understanding that the three verses are manifestations of God's truth for people who always think. With Islamic Studies the dichotomy of religious and general knowledge is no longer valid, the application of knowledge taught in Islamic educational institutions is already Islamic. Social sciences, exact sciences (exact), tool science and religious science all lead to the verses of Allah conveyed through the Qur'an to humans, with Islamic scientific thinking, the interdisciplinary knowledge taught in Islamic educational institutions is part of the religious disciplines, so that students who study at Islamic boarding schools, Madrasas, and diniyyah are no longer exclusive about science, both are part of science that must be sought anytime and anywhere based on faith. ABSTRAKDengan menggunakan penelitian Metode kualitatif deskriftif melalui pendekatan studi literasi. Prosedur pemecahan masalah dilakukan berdasarkan permasalahan yang timbul dengan kajian literatur dalam buku utama Islam sebagai Ilmu Kuntowijoyo dengan pemikiran Saintifikasi Islam. Seluruh disiplin ilmu merupakan bagian dari ayat Tuhan, ayat Tuhan terdiri dari dogma Islam yang harus selalu dibaca (Al-Qur'an), ayat Alam semesta (kosmos) dan Ayat diri atau sejarah, ayat alam semesta dan ayat diri terdapat pada surat al-fushilat: 53 dengan pengertian bahwa ketiga ayat itu merupakan manifestasi kebenaran Allah bagi orang yang selalu berfikir. Dengan Pengilmuan Islam dikotomi ilmu pengetahuan agama dan umum tidak berlaku lagi, aplikasi ilmu yang diajarkan di lembaga pendidikan islam sudah bersifat islami. Ilmu sosial, ilmu pasti (exact), ilmu alat dan ilmu agama semua bermuara pada ayat Allah yang di sampaikan melalui al-qur'an kepada manusia, dengan pemikiran pengilmuan Islam maka interdisiplin ilmu yang diajarkan di lembaga pendidikan Islam itu bagian dari disiplin ilmu agama, sehingga santri yang belajar di pondok pesantren, Madrasah, diniyyah sudah tidak lagi ekslusif tentang keilmuan, keduanya merupakan bagian dari ilmu pengetahuan yang harus dicari kapanpun dan dimanapun dengan didasari iman.
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Sabil, Jabbar. "MASALAH ONTOLOGI DALAM KAJIAN KEISLAMAN." Jurnal Ilmiah Islam Futura 13, no. 2 (February 1, 2014): 142. http://dx.doi.org/10.22373/jiif.v13i2.67.
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Some muslim scholars offer the project of Islamization of Knowledge in order to undertake the development of Islamic studies. However, this offer was rejected by some others on the grounds that it is closely related problem of the ontological foundation of science, which is the basic assumption of the material object. As a result of Islamization science project is considered insignificant by Islamic parties offering Islamization of science. This problem might have been solved by answering the problems on the ontology in Islamic studies in order to obtain a moderate perspective. This paper discuses it by using the philosophical approach of critical rationalism (metaphysical realism), and use deductive method to do falsification test. This study found that ontology is the reality of Islamic studies in the form of text: 1) the physical reality of the text of the Quran; 2) the metaphysical reality of the Quranic texts. The value of both texts reality applied into the pure science so it is integrated with Islamic studies. Then the findings of pure intellect sciences are accepted as a source of knowledge to understand the text, so that the study of Islamic sciences will be connected to pure science.
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Shomiyatun, Shomiyatun. "KONSEP ILMU DALAM PANDANGAN ISLAM." Al-Misbah (Jurnal Islamic Studies) 5, no. 1 (October 17, 2019): 15–33. http://dx.doi.org/10.26555/almisbah.v5i1.164.
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The concept of science in term of Islam is ulama’s (Islamic scientists’) thought on understanding, viewing, locating, classifying, dan treating science. It includes what science is obliged to study and to practice and what science is not. It also includes how to view useful science and what its criteria are. The method of research is qualitative library one supported with observation. The objective is to convey the importance of ulama’s concept of science. This is education which should continuously be given and kept going to stimulate, guide and teach students so that they have abilities, skills and complete personalities and science lights and guides them to usefull lives. That is important because science, technology and religion make life much easy. However behind the easyness various big problems come to threaten people when they are careless and wrong in understanding the concept of science and technology. The developed study and classification of science help students learn it easily becase they have limited time. Moslems are obliged to have Islamic concept of science and to study and to practice it. The classification of science without relevant concept is dangerous. The concept of Islamic religious and wordly sciences is not appropriate. The religious science is Alquran and Hadits while worly one is natural science. The concept is dichotomy and shows that natural science is not a part of Islamic science and that Islamic science does not develop as the natural one. The article critizes the classification of natural and Islamic sciences. The classification is wrong. Islam teaches that science is integrated and useful for human being and nature. The wrong concept and classification result fatal errors and should be critized and corrected.
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Sahadat, John. "Islamic Education." American Journal of Islam and Society 14, no. 4 (January 1, 1997): 19–34. http://dx.doi.org/10.35632/ajis.v14i4.2231.
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IntroductionThe aim of this article and its importance is to show how the Islamicview of education can make a timely contribution to the contemporaryworld. This can be demonstrated because Islam is inclusive of the materialand spiritual dimensions of human existence and emphasizes primordialvalues for the cultivation of life in this world and for the preparationof life in the postresurrection. Although Islam acknowledges thegreat strides of the human mind in the accumulation and application ofacquired knowledge, and though it recognizes certain virtues in humanism,it does not make man “the measure of all things.” Islamic educationgoes beyond secularism by making God‘s revelation in the HolyBooWQur’an the absolute measure of all things. This is the norm bywhich we must determine our intention in all our actions, as well as oursense of duty, responsibility, and accountability to God, our fellowhuman beings, and nature without compromising fundamental values.Modem Western civilization has seen the rapid rise of science andtechnology and their enormous potentials for production as well asdestruction. Two world wars, the Bolshevik revolution of 1917, and (inour present day) the Gulf War have demonstrated without the shadow ofa doubt that whereas science and technology can create and produce,they can also destroy. However, it does not follow that because we areadvanced in nuclear physics we have wars. The cause-and-effect relationshipbetween technology and war does not necessarily follow. Thereis no such thing as scientific/technological determinism. Technology ofits own accord cannot determine a course of action. Nor is there such athing as the conscience of science or technology. It is only the humanbeing who has a conscience, and it is always the human being in thebackground who determines how science and technology should be ...
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Thayer, Bradley A., and Valerie M. Hudson. "Sex and the Shaheed: Insights from the Life Sciences on Islamic Suicide Terrorism." International Security 34, no. 4 (April 2010): 37–62. http://dx.doi.org/10.1162/isec.2010.34.4.37.
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Theoretical insights from evolutionary psychology and biology can help academics and policymakers better understand both deep and proximate causes of Islamic suicide terrorism. The life sciences can contribute explanations that probe the influence of the following forces on the phenomenon of Islamic suicide terrorism: high levels of gender differentiation, the prevalence of polygyny, and the obstruction of marriage markets delaying marriage for young adult men in the modern Middle East. The influence of these forces has been left virtually unexplored in the social sciences, despite their presumptive application in this case. Life science explanations should be integrated with more conventional social science explanations, which include international anarchy, U.S. hegemony and presence in the Middle East, and culturally molded discourse sanctioning suicide terrorism in the Islamic context. Such a consilient approach, melding the explanatory power of the social and life sciences, offers greater insight into the causal context of Islamic fundamentalist suicide terrorism, the motivation of suicide terrorists, and effective approaches to subvert this form of terrorism.
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Adinugraha, Ema Hidayanti, Agus Riyadi, Hendri Hermawan. "Fenomena Integrasi Ilmu di Perguruan Tinggi Keagamaan Islam Negeri: Analisis Terhadap Konsep Unity of Sciences di UIN Walisongo Semarang." HIKMATUNA : Journal for Integrative Islamic Studies 4, no. 1 (June 15, 2018): 1. http://dx.doi.org/10.28918/hikmatuna.v4i1.1267.
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The purpose of this study is to describe the historicity of the Islamization of Knowlegde (IoK) movement, and to explain the realization of IoK idea in the sphere of State Islamic Religious College (PTKIN), especially the analysis of the unity of sciences concept at Walisongo State Islamic University of Semarang. This research uses qualitative method with descriptive analysis approach. The results showed that the idea of IoK in Indonesian context was transformed into the domain of the Islamic Religious College which became the central development of Islamic science in the hope of accelerating the ideals of IoK in Indonesia. This change has consequences for every Islamic Higher Education both State and Private especially Walisongo State Islamic University of Semarang, in order to develop the philosophical paradigm of developing sciences integration. This gave birth to various paradigms that could ultimately enrich the achievement of Unity of Sciences (Wahdah al-Ulum) at Walisongo State Islamic University through his Panca Kamil, namely virtuous noble character, insightful unity of science, achievement in academic, career professionally and community services.
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Izza, Yogi Prana. "EPISTEMOLOGI PENDIDIKAN ISLAM." At-Tuhfah 8, no. 1 (May 3, 2019): 121–35. http://dx.doi.org/10.36840/jurnalstudikeislaman.v8i1.182.
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“One of the problems of Islamic education today is the issue of dichotomy between “the relegious science” oriented to the hereafter happiness and “the non relegious science” oriented to worldly happiness. In fact, Islam does not distinguish between the two. This problem is directed from the formulation of an inaccurate Islamic education epistemology. Therefore, this paper seeks to unravel the epistemological foundation of Islamic education by discussing the essence of Islamic education, knowledge sources of Islamic education, the methodology of Islamic education and the alternative paradigm of integralism in religious sciences with non-religious sciences. The conclusion of this discussion explains that the essence of Islamic education is the process of adab cultivation, the process of transferring knowledge and the process of purification of the soul. These processes are actually related to the sources of knowledge in Islamic education, namely the five senses, ratios, intuition, and revelation (wahyu). The functions of these sources are complementary or integral. But in reality, the source of intuition, for example, has not yet gotten an adequate portion in Islamic education”.
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Silverstein, Todd P. "Religion: Islamic science fading before colonialism." Nature 448, no. 7156 (August 2007): 864. http://dx.doi.org/10.1038/448864b.
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