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1 Discussing The Dialectics of Science on Islamic Education *Imam Muhayat Sekolah Tinggi Agama Islam (STAI) Denpasar, Jl. Angsoka Cargo Permai I No.12, Ubung, Kec. Denpasar Utara, Kota Denpasar, Bali, Indonesia *[email protected] ABSTRACT: The title above discusses the mapping of knowledge as a path to truth and its relation to Islamic education—the primary domain in national education standards based on educators and management of learning. There're understandable because both measures involve areas of duty and responsibility that cannot be replaced by the others to fulfil their functions. So that Islamic education products to complete on the rail of its reliability. The reliability qualification of Islamic education in question is the success of Islamic educational institutions can proceed well in elaborating the Islamization of science and the spiritualization of human beings. There has been a long road that stretches in such a way and is the study and acceptable to its people, for example, pesantren which existed long before the independence of Indonesia year in 1945. Nothing else can be a starting point for strengthening the joints of the nation and state, because the essence of the culmination of Islamic education is the formation of civil society. Where such has become the branding of the old school, Islamic society's vision was in line with the concept of Islam rahmatan lilalamin. Judul di atas membahas tentang pemetakan ilmu sebagai jalan menuju kebenaran dan relasinya dengan pendidikan Islam. Domain utama dalam standar nasional pendidikan terletak pada pendidik dan kependidikan. Hal ini dapat dipahami karena kedua standar tersebut menyangkut bidang tugas dan tanggung jawab yang tak tergantikan oleh yang lain untuk memenuhi fungsinya. Sehingga produk pendidikan Islam berjalan pada rel keandalannya. Kualifikasi keandalan pendidikan Islam yang dimaksud adalah suksesnya institusi pendidikan Islam dapat berproses dengan baik mengelaborasi Islamisasi sains dan spiritualisasi human being. Di sana telah terdapat jalan panjang terbentang sedemikian rupa dan kokoh serta dapat diterima masyarakatnya. Misalnya pesantren yang sudah ada jauh hari sebelum kemerdekaan. Semua itu tidak lain dapat menjadi titik tolak penguatan sendi-sendi berbangsa dan bernegara, karena hakikat titik kulminasi pendidikan Islam adalah terbentuknya masyarakat madani. Dimana yang sedemikian itu telah menjadi branding pendidikan yang sudah tua itu, bervisi islamic society yang sejalan dengan konsep Islam rahmatan lilalamin. Keywords: Dialectics of Science and Islamic Education. Received: April 24, 2020; Revised: May 15, 2020; Accepted: June 1, 2020 2 Al-Hayat: Journal of Islamic Education (AJIE) e-ISSN: 2599-3046 (online) | Volume 4, Issue 1 | January - June 2020 p-ISSN: 2657-1781 (print) I. INTRODUCTION Science develops so fast across the halls of time, where science was initially part of philosophy. The definition of science depends on the philosophical system adopted. Now, science is independent of philosophy, and then the meaning is no longer based on philosophy but based on what science is doing by looking at its methods (Peursen, 1985). Muhammad Hatta argued that knowledge is knowledge obtained through information (Hatta, 1970). There is also a difference between science and expertise. If it is achieved through hiptetiko-deductive-verification, while knowledge is not obtained in this way. According to Koento Wibisono that education is divided into three types, namely; 1) non-scientific knowledge, 2) pre-scientific knowledge, and 3) scientific knowledge (Haidar, 2014). Non-scientific knowledge is knowledge obtained without theory. Pre scientific knowledge is done by one's own experience or the experience of others. While scientific knowledge is achieved using scientific methods. Thus scientific knowledge is the highest knowledge of the two forms of expertise described previously. There are other types of experience, namely revelation knowledge and supra-scientific knowledge that is the knowledge that is acquired by someone, not through scientific procedures (Tobroni, 2018). Science, in essence, is essentially a systematic collection of knowledge (any systematic body of knowledge) or also called (all experience collected using the scientific method). The point is that education is obtained through scientific methods, a combination of rational and empirical. Therefore, the object that is used as a study of science in all aspects of life that can be tested by the five senses, reason and empiricism; thus the purpose is an empirical object, for example studying natural phenomena, humans as both biological and social creatures (Saifuddin, 1987). From the standpoint of the philosophy of science, knowledge and science have very different meanings. Science is the knowledge that has been classified, systematized and interpreted to produce objective truths and has been scientifically tested for authenticity. In contrast, education is anything that is known by humans or everything that is obtained by humans, either through the five senses, intuition, experience, or hunches. So science or science is a collection of human knowledge that is collected through a process of study and can be reasoned or can be accepted by reason. In other words, science can be defined as a collection of collective human rationalization or as systematic knowledge (science is systematic knowledge). In secular thinking, science has three characteristics, namely objective, neutral, and free of values. In contrast, in Islamic thought, science should not be open of cost, both in local values and universal values (Tolchah, 2016). Dialectic knowledge with various forms is repeated 854 times in the Koran. This word is used in the sense of the process of achieving understanding and objects of experience. Ilm, in terms of language, means clarity (Devira Islamiati Hadi1, 2019). Therefore everything that is formed from the root word has the characteristic of clarity. Islam is perfect teaching. The battle can be illustrated in the integrity of the core teachings. There are three core teachings of Islam, namely Faith, Islam, and Ikhsan. These three core teachings are integrated into a system of instructions called Dinul Islam. In the Islamic view, between Islam, science, there is a harmonious and dynamic relationship that is integrated into a system called Dinul Islam. In it, there are three main elements, namely the faith, sharia, and morals, in other words, confidence, knowledge, and good deeds (Zainudin, 2009). Muslims are in touch with science at first is the knowledge that DOI: https://doi.org/10.35723/ajie.v4i1.95 Discussing the Dialectics of Science on Islamic Education – Imam Muhayat 3 comes from revelation. Rasulullah at certain times received revelation from God through the angel Gabriel, and then the announcement was conveyed to the friends. The information sent to the friends became knowledge for them (Haidar, 2014), Developed until now that can be a driving force, mobilizer, and director, guidance, and guidance in various aspects of life. II. METHOD This type of research is library research, namely research that seeks to obtain data using library sources. The data at the center of this study are collected through variable data that is based on the writing, thoughts, and opinions of figures and experts who talk about the main theme of the study. This research is categorized in research in the field of philosophy, where this research is heuristic, Heurisic in philosophy is the actualization of his thoughts constantly. Philosophy must always try again to present fundamental problems. Philosophy must prevent thinking from purely routine, and return it to the path of reflection personally, so the urgency of the problem is realized. Philosophy must reject mechanistic thinking, and rebuild the flow of dynamic and creative thoughts. III. DISCUSSION The substance of Islamic Education Etymological education comes from the ancient Greek pedagogies which consists of the word "Pais" meaning child, someone, and "agi" translated guiding (Abu Ahmadi, 1991). It means guiding a child or someone. So education (pedagogies) means guidance given to someone. While in general knowledge is conscious guidance by educators on the physical and spiritual development of students towards the formation of the primary personality. Therefore, education is seen as one of the aspects that has a central role in shaping the younger generation so that they have the principal character (Zuhairini, 2004). In Islam, there are at least three terms used to mark the concept of education, namely tarbiyah, ta'lim and earlier. But the time that is now developing in the Arab world is tarbiyah (Hery, 1999). The term tarbiyah is rooted in three words, "raba yarbu" which means to grow and grow, the second "rabiya yarba" which means to grow and develop, the third "rabba yarubbu" which means to repair, master, preserve, preserve, and maintain. The word al rabb also comes from the phrase tarbiyah and means to deliver to perfection gradually or to make something perfect slowly. So the notion of education means to guide, improve, master, lead, maintain, and maintain. The essence of culture is the process of transferring values, knowledge, and skills from the older generation to the younger generation so that the younger generation can live. Therefore, Islamic education includes two things, namely; a) Educating students to behave by Islamic values or morals, b) Educating students to learn the material of Islamic teachings (Muhaimin,
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    DAKWAH KEBANGSAAN DR. (HC) IR. KH. SALAHUDDIN WAHID TESIS Diajukan Untuk Memenuhi Sebagian Syarat Memperoleh Gelar Magister Dalam Program Studi Komunikasi Penyiaran Islam Oleh: Ahmad Yadi NIM. F0.27.17.215 PASCASARJANA UNIVERSITAS ISLAM NEGERI SUNAN AMPEL SURABAYA 2019 ABSTRAK Permasalahan yang dikaji dalam penelitian ini adalah bangimana aktivitas dakwah kebangsaan KH. Salahuddin Wahid. Peneltian ini menggunakan metode penelitian kualitatif dengan jenis pendekatan deskriptif analitik, landasan teori konstruksi sosial Peter L. Burger Luckman dan teori tindakan sosial Max Weber. Pengumpulan data penelitian ini dilakukan dengan cara wawancara, observasi, dokumentasi. Hasil Penelitian ini menemukan bahwa; 1) Dakwah kebangsaan KH. Salahuddin Wahid penekanannya lebih kepada oreantasi dakwah kebangsaan yaitu menyangkut kehidupan bangsa Indonesia, menyangkut keberlangsungan bangsa Indonesia, menyangkut kemajuan bangsa Indonesia, dan menyangkut kehidupan rakyat Indonesia. kemudian pendakwah berperan menajadi pandu Ibu partiwi dengan terlibat dalam membangun jiwa seluruh rakyat bangsa Indonesia, dan memperjuangkan kemajuan bangsa Indonesia. Kemudain berperan membangun karakter atau akhlak bangsa terutama para pemimpin bangsa Indonesia. 2) Aktivitas dakwah kebangsaan KH. Salahuddin Wahid merupakan suatu tindakan yang memiliki sasaran pada pencapaian yang rasional yang sudah diperhitungkan pada sasaranya, dakwah ini suatu upaya dalam menanamkan nilai-nilai keindonesiaan dan keislaman kepada masyarakat santri, mahasiswa, dosen, politisi, dan bahkan