Islam rasional dan reintegrasi ilmu di IAINRational Islam and the integration of knowledge at IAIN
1970-an hingga 2000-an1970s to 2000s
Sejak 1970-an, studi Islam di Indonesia diarahkan ke Barat, dengan Harun Nasution sebagai arsitek model Islam rasional di IAIN. Pendekatannya bertumpu pada rasionalitas, membuka posisi ilmu kalam, dan mengembangkan studi falsafah. Di luar IAIN, Nurcholish Madjid yang dipengaruhi Fazlur Rahman dan Abdurrahman Wahid dengan pribumisasi Islam turut membentuk lanskap. Sejak 2000-an, IAIN mulai menggeser paradigma melalui reintegrasi ilmu, bukan memakai label Islamisasi ilmu.
From the 1970s, Islamic studies in Indonesia were oriented towards the West, with Harun Nasution as the architect of the rational-Islam model at IAIN. His approach rested on rationality, opened space for kalam and developed philosophical studies. Outside IAIN, Nurcholish Madjid, influenced by Fazlur Rahman, and Abdurrahman Wahid, with his indigenisation of Islam, also shaped the landscape. From the 2000s, IAIN began shifting paradigms through the integration of knowledge rather than under the Islamisation label.
Model Islam rasional menjelaskan mengapa gagasan Islamisasi ilmu terlambat masuk ke IAIN dibandingkan Malaysia. Dominasi Harun Nasution menekankan rasionalitas, ilmu kalam, dan falsafah, sehingga orientasinya berbeda dari pendekatan tauhidi yang menempatkan wahyu di pusat disiplin. Nurcholish Madjid membawa pengaruh Fazlur Rahman ke wacana publik, sedangkan Abdurrahman Wahid mengkaji Islam dari aspek kebudayaan dengan gagasan pribumisasi Islam.
Sejak 2000-an, IAIN memperkenalkan reintegrasi ilmu-ilmu. Meski tidak memakai istilah Islamisasi, gagasan ini sedikit banyak dipengaruhi para eksponennya, antara lain Seyyed Hossein Nasr dengan pandangan bahwa ilmu pada akhirnya satu. Di Yogyakarta, M. Amin Abdullah mengembangkan pendekatan yang memberi tempat bagi orientasi tauhidi dalam pengembangan IAIN.
Bagi Aceh, peta ini menjadi cermin kritis. Perubahan IAIN menjadi UIN dinilai belum diikuti perubahan wacana keilmuan, yang masih bergerak dalam format era Islam rasional. Selain itu, studi Islam di Aceh tidak hanya berlangsung di IAIN dan STAIN, tetapi juga di dayah tinggi yang berupaya mengkaji Islam dengan caranya sendiri. Ketegangan antara rasionalisme akademik, warisan tasawuf-falsafah klasik, dan kewaspadaan ulama terhadap pemikiran baru membentuk medan tempat agenda integrasi ilmu di Aceh harus diperjuangkan. Tanpa pemetaan jujur atas ketegangan ini, reintegrasi ilmu berisiko berhenti sebagai slogan kelembagaan.
The rational-Islam model explains why the Islamisation idea reached IAIN later than Malaysia. Harun Nasution's dominance emphasised rationality, kalam and philosophy, an orientation different from the tawhidic approach that places revelation at the centre of the disciplines. Nurcholish Madjid brought Fazlur Rahman's influence into public discourse, while Abdurrahman Wahid studied Islam through culture with his idea of the indigenisation of Islam.
From the 2000s, IAIN introduced the integration of the sciences. Although it avoided the term Islamisation, the idea was shaped to some degree by its exponents, notably Seyyed Hossein Nasr's view that knowledge is ultimately one. In Yogyakarta, M. Amin Abdullah developed an approach that gave the tawhidic orientation a place in IAIN's development.
For Aceh this map serves as a critical mirror. The transformation of IAIN into a UIN is judged not to have been matched by a change in scholarly discourse, which still moves within the format of the rational-Islam era. Islamic studies in Aceh also take place not only at IAIN and STAIN but in higher dayah, which seek to study Islam in their own way. The tension between academic rationalism, the classical Sufi-philosophical heritage and the ulama's caution towards new thinking forms the arena in which any integration-of-knowledge agenda in Aceh must be pursued.
Gagasan kunciKey ideas
Jalur IndonesiaThe Indonesian path
Indonesia menempuh rasionalisme dan reintegrasi, berbeda dari Islamisasi gaya Malaysia.Indonesia followed rationalism and integration, unlike Malaysian-style Islamisation.
Pribumisasi IslamIndigenising Islam
Abdurrahman Wahid membaca Islam melalui kebudayaan setempat.Abdurrahman Wahid read Islam through local culture.
Kelembagaan tanpa wacanaInstitutions without discourse
Perubahan status kelembagaan belum tentu mengubah paradigma keilmuan.Changing institutional status does not necessarily change scholarly paradigms.
Posisi dalam kerangkaPlace in the framework
Tokoh, lembaga, dan konsep yang paling dekat dengan entri ini, beserta sifat hubungannya.The figures, institutions and concepts closest to this entry, and how they relate to it.
Pertanyaan reflektifReflective question
Apakah rasionalisme akademik dan tradisi tasawuf-falsafah Aceh dapat dipertemukan dalam satu paradigma keilmuan?Can academic rationalism and Aceh's Sufi-philosophical tradition be brought together in a single scholarly paradigm?
Kutip entri ini:Cite this entry: “Islam rasional dan reintegrasi ilmu di IAIN”, Acehnologi — Gerbang Studi AcehAceh Studies Gateway, https://acehnologi.com/entri/islam-rasional-dan-reintegrasi-ilmu/