ISLAMISASI SAINS DAN ILMU PENGETAHUAN: MASA KLASIK DAN MASA KINI

Abstrak

Makalah ini mengkaji konsep dan praktik islamisasi ilmu pengetahuan dalam dua periode utama: masa klasik Islam (abad ke-8–14 M) dan masa kini. Pada masa klasik, ilmu pengetahuan dipandang sebagai bagian integral dari ibadah dan tafakkur, di mana tidak terdapat dikotomi antara ilmu agama dan ilmu umum. Tradisi keilmuan tersebut dibangun di atas prinsip tauhid, sebagaimana tercermin dalam karya-karya ilmuwan Muslim seperti Ibnu Sina dan Al-Biruni. Di sisi lain, perkembangan ilmu modern yang didasarkan pada paradigma sekularisme, materialisme, dan positivisme telah melahirkan krisis epistemologis dan moral. Sebagai respons, tokoh kontemporer seperti Syed Muhammad Naquib Al-Attas dan Ismail Raji Al-Faruqi menawarkan rekonstruksi epistemologi melalui islamisasi ilmu—yaitu upaya mengintegrasikan nilai-nilai Islam ke dalam seluruh disiplin ilmu tanpa menolak metodologi empiris. Makalah ini juga mengkritik pendekatan apologetik seperti Bucailisme yang cenderung defensif dan berpotensi mereduksi otoritas Al-Qur’an. Temuan menunjukkan bahwa islamisasi ilmu bukan sekadar sinkretisme, melainkan proses de-westernisasi dan pemurnian ilmu demi mewujudkan ilmu yang berakhlak, bertanggung jawab, dan berorientasi pada kemaslahatan umat.

This paper examines the concept and practice of the Islamization of knowledge in two key historical periods: the classical Islamic era (8th–14th centuries CE) and the contemporary period. During the classical era, knowledge was viewed holistically—as an act of worship (ibadah) and reflection (tafakkur) grounded in tawhid (the oneness of God). Scholars such as Ibn Sina and Al-Biruni integrated empirical inquiry with spiritual and ethical values, demonstrating that scientific exploration was inseparable from divine revelation. In contrast, modern science, shaped by secularism, materialism, and positivism, has led to an epistemological and moral crisis by divorcing knowledge from its metaphysical and ethical foundations. In response, contemporary Muslim thinkers—particularly Syed Muhammad Naquib Al-Attas and Ismail Raji Al-Faruqi—propose a reconstruction of knowledge through the Islamization framework. Al-Attas emphasizes de-westernization and the purification of knowledge from secular assumptions, while Al-Faruqi advocates for the integration of all disciplines under the unifying principle of tawhid. The paper also critiques “Bucailism”—an apologetic approach that seeks to validate the Qur’an through modern scientific theories—as methodologically flawed and theologically unnecessary, since the Qur’an is a source of truth, not an object to be verified by shifting scientific paradigms. Ultimately, the Islamization of knowledge is not a rejection of science but a call to restore its ethical integrity, epistemological coherence, and alignment with divine guidance.