THE NEW PARADIGM ON THE ISLAMIZATION OF SCIENCE:

ISLAM AS KNOWLEDGE AND BELIEF

Prima Aswirna and Reza Fahmi

State Institute of Islamic Studies Imam Bonjol
Jalan Bondo No. 10 Air Tawar Barat Padang
primaaswirna1971@yahoo.com

THE 16th ANNUAL INTERNATIONAL CONFERENCE

ON ISLAMIC STUDIES (AICIS) 2016

MINISTRY OF RELIGIOUS AFFAIRS

GENERAL DIRECTORATE OF ISLAMIC EDUCATION
DIRECTORATE OF ISLAMIC HIGHER EDUCATION
IAIN RADEN INTAN LAMPUNG
NOVEMBER 1-4, 2016

The 16th Annual International Conference on Islamic Studies (AICIS) 2016

0

CONTENTS
Abstract .................................................................................................................... 1
Introduction .............................................................................................................. 2
Methods .................................................................................................................... 7
Research Finding and Discussion ............................................................................... 8
Aknowledgment....................................................................................................... 15
Bibliography ........................................................................................................... 15
Autobiography..........................................................................................................16

THE NEW PARADIGM ON THE ISLAMIZATION OF SCIENCE

Prima Aswirna and Reza fahmi

The 16th Annual International Conference on Islamic Studies (AICIS) 2016

1

THE NEW PARADIGM ON THE ISLAMIZATION OF SCIENCE:

ISLAM AS KNOWLEDGE AND BELIEF
Prima Aswirna
Reza Fahmi
State Institute of Islamic Studies Imam Bonjol Padang
Jalan Bondo No. 10 Air Tawar Barat Padang
primaaswirna1971@yahoo.com

Abstract
The research based on fact about more than ten years experience the existing of Islamic
Psychology Department at State Institute of Islamic Studies Imam Bonjol Padang. The
aim of the reserach: Finding The effect of Integration on Islam-Psychology

towards Development of students Knowledge on Islamic Psychology

Perspective. During the implementation of the integration on Islam and science
(Psychology), the research used quantitative method as a perspective. Then I explored
the problems on the capture of academic profile institution. The sample was about 32
lecturers and 107 students. The measurement of size of respondents based on Slovin
formula: N/1+N.e2. The data collected by psychological scale, observation and
documentation. The regression has been used to analyze data. Result, that the R square
= 0,100 (its coming from 0,317 x 0,317 = 0,100). R square is a determinant of
coefficient. That means: only 10% the effect of perception about Islamization Science
towards the students developmental of knowledge.
Keywords:

Integration of Islam and Science, Islam as Belief and Islam as

Science.

Abstrak
Penelitian berangkat dari fakta tentang pengalaman lebih kurang 10 tahun keberadaan
Jurusan Psikologi Islam di Institut Agama Islam Imam Bonjol Padang. Tujuan
penelitian ini adalah mengkaji pengaruh integrasi Islam-Psikologi terhadap
perkembangan pengetahuan mahasiswa yang berkaitan dengan perspektif Psikologi
Islam. Penelitian ini menggunakan pendekatan kuantitatif. Sampel dalam penelitian ini
32 orang dosen dan 107 orang mahasiswa. Pengukuran besaran ukuran sampel
ditentukan dengan rumus Slovin : N/1+e2 . Data dikumpulkan dengan menggunakan
skala psikologi dan observasi dan studi dokumentasi. Metode analisa data statistik yang
digunakan dalam penelitian ini adalah regresi. Hasil penelitian ini mendapati adanya
adanya pengaruh integrasi Islam-Psikologi terhadap perkembangan pengetahuan
mahasiswa yang berkaitan dengan perspektif Psikologi Islam. Sungguhpun demikian
hanya 10% besarnya pengaruh integrasi Islam-Psikologi terhadap perkembangan
pengetahuan mahasiswa yang berkaitan dengan perspektif Psikologi Islam
Kata Kunci Integrasi Sains dan Islam, Islam sebagai ilmu dan Islam sebagai
Keyakinan.

THE NEW PARADIGM ON THE ISLAMIZATION OF SCIENCE

Prima Aswirna and Reza fahmi

The 16th Annual International Conference on Islamic Studies (AICIS) 2016

2

INTRODUCTION
The

phrase

the secular West (like Marxism), there was a

"Islamization

of

knowledge" was first used and proposed by

the Malaysian scholar Syed Muhammad
Naquib al-Attas in his book "Islam and
Secularism" ISBN

983-99628-6-8

(first

published in 1978)1. It was also proposed by

the Palestinian philosopher Ismail Al-Faruqi2,
in 1982, in response to what he called "the
malaise of the ummah" (faithful). He argued
that by using tools, categories, concepts and
modes of analysis that originated wholly in
1

Syed Muhammad al Naquib bin Ali al-Attas was born 5

September 1931) is a prominent contemporary Muslim
philosopher and thinker from Malaysia. He is one of the
few contemporary scholars who is thoroughly rooted in
the traditional Islamic sciences and who is equally
competent in theology, philosophy, metaphysics, history,
and literature. He is the pioneer in proposing the idea of
Islamisation of knowledge. Al-Attas' philosophy and
methodology of education have one goal: Islamisation of
the mind, body and soul and its effects on the personal
and collective life on Muslims as well as others,
including the spiritual and physical non-human
environment. He is the author of twenty-seven
authoritative works on various aspects of Islamic thought
and civilisation, particularly on Sufism, cosmology,
metaphysics, philosophy and Malay language and
literature.
Isma'il Raji al-Faruqi (January 1, 1921 May 27, 1986)
was a Palestinian-American philosopher, widely
recognised by his peers as an authority on Islam and
comparative religion. He spent several years at Al-Azhar
University in Cairo, then taught at several universities in
North America, including McGill University in
Montreal. He was Professor of Religion at Temple
University, where he founded and chaired the Islamic
Studies program. Al-Faruqi was also the founder of the
International Institute of Islamic Thought. He wrote over
100 articles for various scholarly journals and magazines
in addition to 25 books, of the most notable being
Christian Ethics: A Historical and Systematic Analysis of
Its Dominant Ideas. He also established the Islamic
Studies Group of the American Academy of Religion and
chaired it for ten years. He served as the vice-president
of the Inter-Religious Peace Colloquium, The MuslimJewish-Christian Conference and as the president of the
American Islamic College in Chicago. Al-Faruqi and his
wife, Lois Lamya al-Faruqi, were stabbed to death in
their home in Wyncote, Pennsylvania on May 27, 1986
THE NEW PARADIGM ON THE ISLAMIZATION OF SCIENCE

disconnect between the ecological and social

reality of Muslim nations, and worse, a total
inability to respect or even notice the
violations of ethics of Islam itself. In his
view, clashes between traditionalist ulema
and reformers seeking to revive Muslim
society with modern science and professional
categories, were inevitable without the
strong ethical constraints that applied to
methods of early Muslim philosophy. He
proposed therefore to revive those methods,
restore ijtihad and integrate scientific method
within Islamic limits. Crisis of knowledge of
immense

proportions

contemporary

Muslim

overwhelms

the

civilization:

The

erstwhile "Civilization of the Book" is

humbled today under the intellectual thatch
of the West. This is an indictment made,
paradoxically, in good faith! Faith, and not
science, was the quintessence of the nascent
Muslim civilization. The inspiration for the
grand synthesis of the seventh century was
embodied in the very first command of the
Quran: Read (iqra). For the next five
centuries this and some eight hundred
Quranic exhortations on knowledge (ilm)
remained the prime movers behind the
triumph of the Muslim intellect3.
3

The Quranic terms for knowledge are: ilm, maarifat,

hikmat, basiirat, raay, dhann, yaqeen, tadhkirat, shuur,
lubb, naba, burhan, dirayat, haqq, and tasawwur. The
terms for lack of knowledge are: jahl, raib, shakk,
dhann, and ghalabat al dhann. Grades of knowledge are
ilm al yaqeen, ayn al yaqeen, and haqq al yaqeen.

Prima Aswirna and Reza fahmi

The 16th Annual International Conference on Islamic Studies (AICIS) 2016

3

Certainly,

the

dichotomy

of

Muslim

science

notwithstanding,

the

Revelation and reason, which to the arch

acculturation of science in other Muslim

secularist Ernest Renan, was "the heaviest

lands--the accomplishment by the 14th

chain that humanity has ever borne," had

century Syrian astronomer Iba ash-Shatir is a

vanished. On the contrary, the creative

case in point--defies the proclaimed rancor

Muslim

liberating

between religion and science. Similarly,

influence far and wide: It fueled the engine of

disputations and discourses between the

the European Renaissance. Spain, the then

"fatalistic" Ash 'arites and the "rationalist"

Muslim land closest to mainland Europe,

Mu 'tazilites give credence to Muslim

became

intellectual vibrancy.

impulse

the

spread

bedrock

its

of

large-scale

knowledge transfer as opposed to today's

controversial

and

The

floodgates

of

knowledge

shallow-by-content

unlocked in Muslim Spain left their lasting

technology transfer4. The professed claim of

imprints on every conceivable domain of the

Western science is that of doubt. Yet, the

Western

tyranny of the scientific method ossifies the

Scholastic Theology was not immune from

same doubt into a "faith" or a truth- claim.

this cognitive seduction. Indeed, no palpable

The postmodernist rejection of truth as an

synthesis was possible without the 13th

Enlightenment value goes beyond that and

century rediscovery of Muslim Aristotelian

equates it with a power claim. Conversely,

scholarship, as exemplified by Ibu Sina

faith constitutes the genesis of quest for

(Avicenna) and Ibn Rushd (Averroes).

knowledge in Islam. In this respect, those

Ironically, coming on the eve of the

who debate the issues of religion and science

Columbian triumph,

without regard to the essential nature of

summation on the Muslims in Spain in The

Islamic epistemology are likely to expose

Christopher

their naivete. Our narrative on the Spanish

instructive of the past glory: "Even in defeat,

society.

Even

the

Christian

Marilyn Waldman's

Columbus

Encyclopedia

is

Muslim culture continued to exert its

Knowledge is correlated with iman, aql, qalb, and
taqwah. Knowledge must be evidence-based knowledge,
hujjiyat al burhan. The seat of knowledge is the aql, and
qalb. Allahs knowledge is limitless but human
knowledge is limited. Humans vary in knowledge.
Knowledge is public property that cannot be hidden or
monopolized. Humans, angels, jinn, and other living
things have varying amounts of knowledge.
http://omarkasule.com.
4

Munawar Anees. 2014. Islamization of Science: A

Crisis of Knowledge http://www.metanexus.net/

THE NEW PARADIGM ON THE ISLAMIZATION OF SCIENCE

influence, as in Charles V's Renaissance

palace in the Alhambra and the cathedral in
the middle of the Great Mosque at Cordoba.
Muslim culture, as absorbed by Spanish
Christians, also indirectly influenced the New
World in the form of family honor codes,
Prima Aswirna and Reza fahmi

The 16th Annual International Conference on Islamic Studies (AICIS) 2016

4

home design, and the plateresque style of

mainly to the diametrically opposite Islamic

architecture. Romance and Spanish have

and Western claims to epistemology, or the

been filled with Arabic loanwords, be they

grounds of knowledge. For Islam, the

chemical,

agricultural,

spiritual and the temporal are the two sides

technological, social, or scientific. Muslims

of the same coin. Little wonder, no Muslim

introduced new crops, such as sugar cane,

"Pope" (there is no ordained clergy in Islam)

rice, cotton, and a number of fruits. Their

ever found an occasion to tender an apology

wind-tower technology still heats and cools

for Galileo. The concept of immanent unicity

some Spanish homes, and their irrigation

(tawhid)--which rightly has its Western and

technologies still water some Spanish fields."

Muslim critics because of the Muslim failure

Coincidentally, for a Muslim witnessing the

in formulating intellectually and socially

celebration of the Columbian myth while

viable political and power arrangements--is

writing

(Malay

at the heart of Muslim epistemology as well.

Peninsula) that once posed a challenge to the

In theory, and to some extent practice, while

expansionary aims of the Spanish explorers,

religion and science are two different

history seems to have come full circle

epistemic categories in the Western mind,

"between the geographical extremities of

they are, in the Muslim eye, parts of a

Islamic power."

continuum complementing each other.

culinary,

from

Muslim

land

Given the historical context, and

Islamic thinkers such as Ab Hamid

contrary to Francis Fukuyama's assertion,

al-Ghazali, Ibn Taymiyya and Ibn Qayyim al-

across vast stretches of the Muslim lands

Jawziyya and others took a negative position

neither has history come to an end nor has

on science and intellectual speculation, a

the last man (or, for that matter, woman)

position which led to the end of scientific and

made an appearance. The heroic image of

intellectual activity in all but some few

science that unleashed in the West a

limited fields which, even if they took place

relentless quest for domination and control

between the 7th and 10th centuries AD, did

of nature never took root in the Muslim

not amount to a cultural phenomenon as

psyche. If not for a nostalgic voyage but for

before. At around the 11th century Islamic

the call of justice, it is imperative that

thought created a gap which proceeded to

Muslim cognitive evolution (and devolution)

widen

be examined in an historical perspective. The

culminating in a rupture between science and

historicity of our discourse is important, due

religious

THE NEW PARADIGM ON THE ISLAMIZATION OF SCIENCE

over

several

thought.

The

centuries
result

was

until
an

Prima Aswirna and Reza fahmi

The 16th Annual International Conference on Islamic Studies (AICIS) 2016

5

intellectual and cultural stagnation that

These represent its social aspect the

dominated Islamic societies right up to the

institutions of publishing and scientific

fall of the Ottoman state at the beginning of

evaluation. All these research paradigms

the 20th century. Then,

There was no

work within a specific mode that ensures

rupture between Islam and science until

relevance, fluency and certainty. The building

sometime around the 11th century. The

and development of this scientific paradigm

Mutazila played a historical role by their

took

adoption of the rational (not scientific)

international effort, so there can be no

method in Islam, and this method lead to the

partisan claims to it made by any race or

abortive scientific awakening in Islamic

nation. It is, rather, a construction that

history. After the campaign against the

illustrates mankinds intellectual creativity. If

Mutazila and the rational method the

it were possible to ideologize science others

scientific awaking and its thinkers came

would certainly not have been slow to do so.

place

over

centuries

of

shared

under criticism . After Islamic societies in the

20th century grasped the huge value of

Muslims today are at the receiving

science and its applications, modernist

end of Western domination. As an Ummah

thinkers began to make their return to

(the global Muslim community), they are

science. Among the more conspicuous

living through the darkest hour of their

attempts (as it appears) called for by some

history--

contemporary Islamist thinkers one may list

dispossession

the scientific miracle of the Qurn and the

Kashmir, denial of freedom in the land of

Islamization of science. The first is an

Moros. This reminds us of an akin term,

attempt that bases itself on investigating

Moors, the Spanish pejorative for Muslims,

evidence

accomplishments

abject poverty in Muslim Africa, and political

between the lines of the Holy Book, as if this

repression across Muslim lands (from Algiers

were an encyclopedia of science. The second

to Baghdad to Cairo). Whether these are a

attempt

two

function of the colonial past or a systematic

intellectual currents: Islamic thought and

Western exploitation of the Other in the

scientific

Muslim world

of

seeks

scientific

to

thought.

accommodate
The

paradigm

of

the

genocide
in Palestine,

is

subject

in

Bosnia,

brutality in

to

differing

contemporary science is an intellectual

interpretations. Without acquiescing to the

paradigm manifested in scientific thought and

vagaries of postmodernism on political

its research and professional paradigms.

power, it is the crisis of knowledge that has

THE NEW PARADIGM ON THE ISLAMIZATION OF SCIENCE

Prima Aswirna and Reza fahmi

The 16th Annual International Conference on Islamic Studies (AICIS) 2016

6

thrown the Ummah into an abyss. No exotic

intellectual identity in applying a reverse

claims about alien intervention can absolve

logic to the Quran. For them, the normative

Muslims of their intellectual docility. The

Book of Guidance is suddenly transformed

confusion in today's Muslim world about

into a handbook of science and technology.

epistemological intricacies of religion and

In their zeal to "prove" the eternal truth of

science is evident at different levels. First

the Quran they are light years ahead of the

there are those who, oblivious of the internal

book-burning, book-bashing Creationists of

critique of Western science-- inclusive of

the

anti-reductionism and feminist radicalism--

According to their debased ingenuity we are

cling to the alleged value neutrality of

delivered from the burden of studying hard-

knowledge generation. For them, a paradigm

core science and technology, for all is given

shift is yet to be born. We have, for instance,

in the Quran. From the mysteries of

little hesitation in attending to the call of the

biological reproduction to the morphology of

first Pakistani Nobel Laureate physicist

mountains to the nature of intergalactic

Muhammad Abdus Salam for fortifying

realm, there is nothing for which they do not

Muslim

and

have a one-to-one Quranic equivalent.

technology. But, somehow, the psychedelic

Furthermore, one of the Pakistani scientists

images of elementary particles bouncing

(indeed, this imaginative power is not a

through the Superconducting Supercollider

monopoly of the so-called orthodox) would

seem to erect for him new boundaries

be happy to enlighten you on how to

between religion and science.

calculate

capabilities

in

science

Southern

Baptist

per-capita

United

spiritual

States.

activity.

While he relentlessly pursues the

Anyone? A variation on the same theme but

cause of science and technology, he stops

purportedly salvaging the Muslim intellect

short of reconciling his professed Islamic

from suffocating in the secularist void is the

concept of knowledge with modern science

so-called Islamization of Knowledge. In its

and technology. This in spite of his Nobel

conceptual allegiance to Western science and

colleague Steven Weinberg's extravagant

technology it is no different from that of

claim that physics can act as a moral and

Muhammad Abdus Salam: It takes the value

cultural force! An exorcism, unified theory

neutrality of knowledge as a monolith and

style? Is it any different from the affirmed

spins an aura of Islamic terms and ideas

religious orthodoxy? Second, there are those

around the corpus of substantive knowledge.

who keep no secret of the loss of their

Lest there be an accusation of harsh

THE NEW PARADIGM ON THE ISLAMIZATION OF SCIENCE

Prima Aswirna and Reza fahmi

The 16th Annual International Conference on Islamic Studies (AICIS) 2016

7

criticism, we should say their success in

prophet Muhammad SAW period and current

elucidating

issue?. (4) The integration on Islam and

some

aspects

of

Islamic

economics deserves commendation. At the

same time it serves to expose internal
contradictions of the very idea by showing

Science were not on the substantial aspect?

METHODS

that any Islamization must address the

The

research

used

quantitative

crucial issue of values. According to the fact

method as a perspective. Then I explored the

which had happened in my institution so, I

problems on the capture of academic profile

had done a research about The effect of

institution. The populations on the research

Integration on Islam-Psychology towards

were a lecturer who was teaching in the

Development of students Knowledge on

Islamic Psychology Dept. and students

Islamic Psychology Perspective.

(about 35 people/ lecturer and 145 pupils).

During the implementation of the

integration

on

Islam

and

science

The sample was about 32 lecturers and 107

pupils . The measurement of size of

(Psychology), I found many problems; (1)

respondents

based

on

Most of the lecturers had a lack of capability

N/1+N.e2.

The

data

to

psychological

understand

about

psychological

scale,

Slovin

formula:

collected
observation

by
and

phenomenon in Islamic point of view

documentation. The regression has been used

(psychologist)?. (2) Some of the lecturers

to analyze data.

could not give any logical explanation about

connection between Islam and psychology in
psychological

phenomenon

(Islamic

RESEARCH
DISCUSSION

lecturer)?. (3) The integration of Islamic

Science

was

understand

There were two kinds of research

finding in this research : (1) Descriptive

and

analysis of respondent and spreading of mean

psychological phenomenon. Sometimes the

data of variables. (2) The quanitiative

connection was talking about how to get

analysis and testing of the hypotesis.

between

to

AND

the

connection

only

FINDING

al-Quran

justification on condition/situation during

Table 1.1 : The Descriptive Analysis of Respondent
1

The Categories
The Profession
Lecturer
Male
Female
Sum

THE NEW PARADIGM ON THE ISLAMIZATION OF SCIENCE

Frequency

Percentage

16
16
32

50.00
50.00
100.00

Prima Aswirna and Reza fahmi

The 16th Annual International Conference on Islamic Studies (AICIS) 2016

8
Students
Male
Female
Sum
2
Background Study of Lecturers
Islamic Studies
Non Islamic Studies
Sum
3.
Grade of Students
One Five years
Six Ten Years
Eleven Fifteen years
Sum
4.
The Grade of Students
Second yars
Third years
Forth years
Sum
5.
The economic background
High class level of economic background (family
income > Rp 10.000.000 / month)
Medium class level of economic background
(family income Rp 5000.000 Rp 10.000.000 /
month)
Lower class level of economic background (family
income < Rp 5000.000 / month)
Sum
Source s: The reserach reports 2014

67
40
107

62.62
37.38
100.00

25
7
32

78.13
21.87
100.00

10
11
11
32

31.26
34.37
34.37
100.00

43
38
26
107

40.19
35.51
24.30
100.00

18

12.95

52

37.41

69

49.64

139

100.00

According to Table 1.1 we found that the

students who involving in the research was

percentages of lecturer who involving in the

second years. The economic background of

research were equal between the sexes (male

respondents were coming from lower class

and

was

economic community. More than half of

dominating subject on the research compare

lecturer were coming from Islamic Studies.

the female. Then, most of the lecturers had a

Otherwise, some of them were coming from

highly experiences in teaching. Most of the

another religion (non - Islamic Studies).

female).

Beside

that

male

Table 2.1 The mean spreading, frequency and percentage of perception on Islamization Science
The Categories
Frequency
Percentages
High
73
52.52
Low
66
47.48
Sum
139
100.00
Sources : The research reports, 2014

According to the Table 2.1 above,

high level. It means that most of respondent

most of mean spreading on perception about

thought the Islamization Science was very

Islamization Science were locating at the

important. As a Muslim we should follow the

THE NEW PARADIGM ON THE ISLAMIZATION OF SCIENCE

Prima Aswirna and Reza fahmi

The 16th Annual International Conference on Islamic Studies (AICIS) 2016

9

Islamic point of view in any kind of

knowledge with based on Islamic values and

condition. I.e. we should explore the

beliefs.

Table 3.1 The mean spreading, frequency and percentage of knowledge of students
The Categories
Frequency
Percentages
High
48
34.53
Low
91
65.47
Sum
139
100.00
Sources : The research reports, 2014

According to the Table 3.1 above,

from general knowledge did not have a

most of mean spreading on knowledge of

competent to explain about the Islamic

students about Islamization Science were

values on Islamic Science. Then, on the other

locating at the high level. It means that most

hands the lecturer who had Islamic studies

of respondent did not now. How to

background, could not explore about the

implemented

psychological phenomenon.

the

Islamization

Science.

Because, most of lecturer who is coming

Table 4.1 The Correlation Analysis
Perception of
lecturers
Perception
lecturers

of

Developmental
of students
knowledge on
Islamic
Psychology
perspective

Pearson
Correlation
Sig.
(2tailed)
N
Pearson
Correlation
Sig.
(2tailed)
N

Developmental of students knowledge on

Islamic Psychology perspective
.362(**)
.000

139

139

.362(**)

.000
139

139

** Correlation is significant at the 0.01 level (2-tailed).

According to The table 4.1 above, we

got information that r

of

students

knowledge

on

Islamic

= 0.362. Then the

Psychology perspective. But they never

= 0,096 and p = 0.000 < 0.05. It

understood how to implement in habitual

means Ho was rejected and received H1. So,

activities. Because of the lecturers talked

there

between

about Islam as belief. So, nobody could

perception of lecturers and students about

critique about that. I.e. one of a former

Islamization Science and the developmental

students had done research about the

table

score

were

any

score

correlation

THE NEW PARADIGM ON THE ISLAMIZATION OF SCIENCE

Prima Aswirna and Reza fahmi

The 16th Annual International Conference on Islamic Studies (AICIS) 2016

10

correlation between wudhu and emotional

controlling emotional behavior. So, its

intelligent. The result found that there were

contradictive with our belief Especially about

no

Sunnah.

connection

between

wudhu

and

Tabel: 5.1 Model Summary

Mod
el
1

R
,317(a)

R
Square
,100

Adjusted
R Square
,091

Std. Error of
the Estimate
8,041

ANOVA
Mod
el
1

Regression
Residual
Total

Sum of
Squares
1425,928
12803,54
5
14229,47
3

Mean
Square
712,964

137

64,664

Df

F
11,026

Sig.
,000(a)

139

THE NEW PARADIGM ON THE ISLAMIZATION OF SCIENCE

Prima Aswirna and Reza fahmi

According to Table 5.1 we found

that the R square = 0,100 (its coming from

who had background Islamic studies had a

lack of knowledge about psychology.

0,317 x 0,317 = 0,100). R square is a

I see myself as a representative for a

determinant of coefficient. That means: only

standpopint that can be designated as

10%

about

nominalistic. That is to say in my perspective

Islamization Science towards the students

'Islam' does not "exists" as an objective ideal

developmental of knowledge. Then, 90%

and there is no possibility to grasp a final

were depending on any other factor. I.e.

knowledge

learning experiences, environmental relation,

vocabulary of Islamic terminology has no

parenting knowledge, social support for the

given and eternal meaning, rather, the terms

students.

are given meanings by the interpretations of

the

effect

Most

of

the

perception

lecturers

have

been

Muslims.

of

the

Therefore,

phenomenon.

one

The

siginificant

teaching in a long time period, but they just

foundation for my research rests on the idea

known

educational

of a provisional postulate of science.

background. I.e the lecturer who was

Consequently, scientists in social sciences

teaching psychology, they knew about the

and humanities cannot assume to find an

psychological

ultimate truth about objects studied, only

behavior,

based

on

their

phenomenon

behavior

(abnormal
cross

more or less developed and conflicting

industrial organization,

outlooks will appear, which will be replaced

motivation, emotion, etc.). But, they did not

in time. My work is, therefore, to study

understand about the Islamic perspective on

meanings in life and not the meaning of life.

human behavior. That case also has been

Accordingly,

happened at a lecturer who has background

epistemology, and not ontology.

cultural studies,

modification,

about Islamic Studies. They knew about al

Quran and

for

me

epistemology

is

Such statements are in contrast to

Sunnah etc. But they never

the ideas formulated by Nasr, Sardar

knew how to make any connection between

Bucaille and al-Faruqi. In their approach,

Islamic

psychological

one important task is to establish the true

phenomenon. Then, it had been happened

interpretation of the word of Allah in order

because no one of our lecturer who has

to live the perfect life in accordance with the

psychological background, also had been

Islamic tradition. Science must, therefore, be

studying Islamic education before (Madrasa

Islamic. In its correct shape it will reveal the

Aliyah, Islamic, Boarding School or Islamic

true understanding of nature, and increase

Higher Education / State Institute of Islamic

our comprehension of the creation. Science

Studies etc.). On the other hand, the lecturer

has a meaning. To be noted here is that

perspective

on

science that is in opposition to the Quran

will not be accepted. It is not a good

specific situation - in the relationship with

science. Science becomes good almost

modern science - to interpret the Islamic

automatically when it is in accordance with

tradition. One aim is also to emphasize the

the Quran text.

significance of European Muslims in the

European Muslims play a significant

contemporary and ongoing discourse on

role in the discourse. To a certain extent they

future possibilities of the Islamic tradition,

influence the interpretation of the Islamic

and the attempts formed by the believers to

tradition among Muslims themselves. Hence,

come to terms with modernity. Finally, in an

Muslims in Europe are at the core of the

endeavour to sum it all up in one sentence,

discourse concerning the Islamization of

let me paraphrase the French scholar Gilles

science. They can, hypothetically, be seen as

Kepel. At stake for the four voices in the

Muslims in a secular context attempting to

discourse is not the modernization of Islam.

counteract the marginalization of the Islamic

To

tradition.

Islamization of modernity.

In

prolongation,

their

them,

the

question

concerns

the

interpretations seem to influence discussions

CONCUSSION

in Muslim countries. Books of Nasr, Sardar

and Bucaille are referred to as authoritative

Given the

infectious

spread

of

expositions on Islam in various Muslim

scientific fundamentalism in its mutated but

countries, for example, Malaysia and Turkey.

banal forms, what prospects are there for a

Consequently, one question discussed is the

genuine Islamic epistemology? Is the idea of

influence of the 'Western' environment on

"Islamic science" feasible in our times? In

interpretations of the Islamic tradition. The

the words of one of the celebrated

strategies - the questions and the answers -

contemporary

Muslim

scholars,

Syed

that participants in the discourse present

Muhammad

Naquib

al-Attas,

this

appear to give a notion not only of their

proposition carries a ring of certainty:

understanding of science, but also of how

"Belief has cognitive content; and one of the

they want to place themselves as Muslims

main points of divergence between true

within a European and North American

religion and secular philosophy and science

context. The statements of the exponents in

is the way in which the sources and methods

the discourse also reveal that they belong to

of

various branches of the Islamic tradition

statement has profound implications for

which influence their ideas.

Islamic science for it identifies three major

A study of the discourse on the

knowledge

are

understood."5

This

epistemic categories. First, it brings belief

Islamization of science can appear as an

attempt to display various possibilities in a

Munawar Anees. 2014. Islamization of Science:

Crisis of Knowledge http://www.metanexus.net/

into the cognitive domain as opposed to

resurfaces the question of knowledge and

scientific

power.

liberalism

which

makes

the

repudiation of belief a prerequisite to the

I had a few remarks on the case of

discourse. Second, in searching for its

his research: (1) We should critique and

source,

nor

revised about the impotant things on

due

linearity of knowledge. A few years ago the

recognition to the "nature of phenomena"

Indonesia government (Education Dept.)

and "empirical reality." Lastly, it settles for a

had been implementation that the lecturer

method which is an extension of Islamic

had to be a linearity of knowledge. It means

metaphysics by stating that "Knowledge is

that the lecturer who had been knowledge in

limitless because the objects of knowledge

psychology, should upgrade their knowledge

are without limit." In essence, the challenge

in the same field. But, in the case of

of

of

Islamization of knowledge it could not been

reasserting a spiritual identity. Cultural

happened. Because, the lecturer had to be

relativism and plurality as vindicated by

known in Islamic Studies, but in the same

postmodernism put an even higher premium

way they also had been knowledge about

on soul-searching by Muslims. The answer

any

lies not in holding fast to the paling phantom

Sociology, Economy, Chemistry, Biology

of scientific fundamentalism but carving new

etc. So, I thought that Ministry of Religious

cognitive niches without losing touch with

Affair should not follow the policy of

substantive knowledge.

Ministry of Education on linearity of

it

determinist.

is neither
Instead,

post-scientific

reductionist
it

society

accords

is

that

other

subject.

I.e.

Psychology,

knowledge.
Putting our brief reflections in a

(2) As a scholar, the lecturers have to

global context, history again seems to be

open minded, they knew that the research

coming full circle: When the Muslims yielded

had been done of the students as a science.

Spain to the forces of Reconquista, they left

So, we cannot mix up the Islam as a science

behind a rich tradition of knowledge. Today

and Islam as belief. (3) The research findings

when the genocidal forces of the Serbs are

of the students research cannot be critique

engaged in eliminating the last Muslim

with the Islam as a belief. Because, we have

stronghold in the heart of Europe, Muslims

to make a separation on Islam as a science

have nothing to offer from their cognitive

and Islam as a belief (3) Islam should be

repository. Even their material wealth has

seen as integration with knowledge and

failed in putting a stop to the Serbian

science. We cannot see the psychological

aggression. The two civilizations stand

phenomenon as a single factor of human

bankrupt, but on different accounts. Thus

behavior. So, we have to combine the

Islamic

knowledge

and

psychological

Rationality Vs God Will.

International
Seminar
in
Pangeran Beach Hotel, Padang,
Sumatera
Barat,
Indonesia.
September 20th 2013.

phenomenon. Then, blending it on Islamic

Psychological

perspective

on

human

behavior. (4) The special remarks that I

should

be

exposed

that

the

Islamic

psychology dept. on State Institute of

Islamic Studies Imam Bonjol should get
approval from the government (Ministry of
Education)

as

new

perspective

of

knowledge. Because, many of our students

whom passed their study in our institution
did not get any job because of Islam has
been put on their certificate of the degree.
Although the Religious Affairs Department
has been approval their degree but, the users
did not know about that (5) I am worry that
Islamization science cab be marginalization

Fahmi Reza. 2015. The saparation on Islam

as Science and Belief. The
International Conference on
New Paradigm on Integration of
Islam and Science. Joint
Seminar of Post Graduate
Studies
at
UIN
Syarif
Hidayatullah and Universiti Sains
Islam Malaysia (University of
Islamic
Science
Malaysia).
Jakarta, 24-25 November 2015.
J.C.

Plott, 2000. Global History of

Philosophy: Vol.V, The Period of
Scholasticism,
Motilal
Banarsidass,.

J. Kemeny, 1959. A Philosopher Looks at

Science, Van Nostrand Company,
Inc.

of Islam.

ACKNOWLEDGEMENT
Thank you very much to all of friends
and students who involved in this research.
Many thanks to Research Center at State
Institute of Islamic Studies Imam Bonjol
Padang that had been supporting us to do
the research. Thanks for all family mamber

Leif Stenberg.1995. The Islamization of

science or the marginalization of
Islam: The positions of Seyyed
Hossein Nasr and Ziauddin Sardar
in The third Nordic conference on
Middle Eastern Studies: Ethnic
encounter and culture change
Joensuu, Finland, 19-22 June 1995
M. Al-Naquib Al-Attas, 1984. Islam and
Secularism, Hindustan Publications,
Delhi.

Provonce that had been borrowing us many

S. Matthews, 2008. Theology and science in

the thought of Francis Bacon,
Ashgate Publishing, Ltd.

books for compliting the research.

AUTHOBIOGRAPHY

of

Nahdlatul

Ulama

West

Sumatera

REFFERENCES
E. Said, 1979. Orientalism, Vintage Books:
New York,
Fahmi Reza and Prima Aswirna. 2013. The
Miracle of Al Quran : Human

Author : Prima Aswirna is a head dept.

of educational science at State Institute of
Islamic Studies Imam Bonjol Padang. I live
in Jalan Bondo No. 10 Air Tawar Barat
Padang.
Matric
Number:
197104212005012007/20-210471-01. Level

Degree of
Functional and Structural:
Lektor Kepala / IVa.
I had joint in many kinds of research
that sponsored by DIPA from Religious
Affairs Dept or DIPA from State Institute of
Islamic Studies Imam Bonjol (2014-2015).
I.e. (1) Implementation of High Tech and
High Touch in Education (2) Implementation
of Curriculum 2013 towards Improving of
Students Academic Acievement at Primary
School in Padang, West Sumatera. (3)
Coprostanol as Indicator of Sewage
Contamination (4) Bacterial E-Coli as
Indicator of Water Contamination (5)
Correlation Between Principal Leaderships
and Teaching Motivation of Teacher at
Junior High School in Padang, West
Sumatera.
I had involved in many International
Conference which held by Resrach and
Higher Education Dept., Religious Affairs
Dept., or State University of Islamic Studies
Syarif Hidayatullah and State University of
Islamic Studies Maulana Malik Ibrahim and
Malaysia (2013-2015). I.e. (1) 5t h
International
Conference
on
Green
Technology (Green Tech) at State University
of Islamic Studies Maulana Malik Ibrahim,
Malang. (2) 6th International Conference on
Green Technology (Green Tech) at State
University of Islamic Studies Maulana Malik
Ibrahim, Malang. (3) Workshops on
Research Methodology in Jakarta. (4)
Efficiency of Removal of Coliforms and
Fecal Coliforms in Water Treatment Plant
(Linggi River, Negeri Sembilan, Malaysia).
(5) Relationships Between Bacterial
Indicators of Water Polution and Fecal
sterols, in Linggi River Negeri Sembilan,
Malaysia.
I had involved in many International
Conference which held by National
University of Malaysia, Religious Affairs
Dept. Or any other institution (2014-2015).
I.e. (1) Poster 3rd UNESCO National
Workshop on promotion of Microbiology in
Malaysia. (2) Makalah di Simposium Kimia
Analis Malaysia XXII (SKAM 12), Kuala
Terengganu, Malaysia (3) Implementation
Aptitude Treatment Interaction in Learning
Chemistry at Government Senior High
School in Padang West Sumatera which held

by State Institute of Islamic Studies Imam

Bonjol Padang.
I also got schollarships
from : (1) State Institute of Islamic Studies
Imam Bonjol Padang, (2) Religious Affairs
Dept. Of Indonesia. (3) Ministry of
Education.
I had joint with Sandwich Program
which held by Ministry of Education
(I got a chance to studied at Institute of
Education, University of London United
Kingdom, 2008) and I got oppurtunity to
join Sandwich Program wich held by
Religious Affairs (I Studied at National
University of Singapore, 2010). I recieved a
Satya Lencana Karya Satya 10 Tahun
(awardee by the government for the civil
servent for their services).
Co-author : Reza Fahmi was born in
Jakarta, August 29th 1969. I am PhD
students at State University of Padang. I
work as a lcturer at Psychology Dept. at
State Institute of Islamic Studies Imam
Bonjol Padang. I had complete my first
degree from Bandung School of Social Work
(Bachelor of Social Work) and I countinued
my second degree from National University
of Malaysia (Psychology). Then, I still doing
my PhD Program from State University of
Padang (Educational Doctor). I live at Jalan
Napak Tilas No. 10 Balai Gadang Koto
Tangah Padang 25178. Matric Number:
196908292002121002/
20-290869-01.
Level Degree of Functional and Structural:
Lektor Kepala / IVa.
I had joint in many kinds of research
that sponsored by DIPA from Religious
Affairs Dept or DIPA from State Institute of
Islamic Studies Imam Bonjol (2014-2015).
I.e. (1) Social Prejudice and Rebeliance
Behavior of Students in Modern Islamic
Boarding School Gontor Darussalam, East
Java. (2) Pengaruh Pendidikan Politik,
Kinerja Partai Politik Terhadap Sikap
Apatisme Pemilih Dalam Pemilu 2014 (3)
New Paradigm of Islamization Science: The
Separation Between Islam as Science and
Belief. (4) Empowering Madrasa Through
Small and Medium Industry at Darussalam
Islamic Boarding School. (5) The Character
Building in Islamic Boarding School and
Peaceful Thinking of Students at Darussalam

Islamic Boarding School in Ponorogo, East

Java. I had
I had involved in many International
Conference which held by Religious Affairs
Dept., or State University of Islamic Studies
Syarif Hidayatullah and State University of
Islamic Studies Maliki I.e. (1) Mans Power
at The Womens Underarms : The New
Perspective of Gender in West Sumatera. (2)
1st International Symposium : Religious
Education in The Development of Culture of
Peace. (2) 2nd International Symposium :
Empowering Madrasa In Global Context.
(3) International Conference on Islam
Nusantara (INCON). (4) International
Conference on Pesantren.
I got scholarships from : (1) Religious
Affairs Dept., (2) Research and Educational
Dept., (3) State Institute of Islamic Studies
Imam Bonjol Padang., (3) Toyota
Foundation., (4) Ford Foundation.
I also a nomenee of Best Lecturer from
Religious Dept. (2015). I got awardee as a
Best Papers at Annual International
Conference of Islamic Studies in Mataram
(2013). I got awardee for ten years service
of civil servant (2015).